Selected quad for the lemma: mercy_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
mercy_n	good_a	sin_n	sinner_n	3,410	5	7.5691	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A13010	XI. choice sermons preached upon selected occasions, in Cambridge. Viz. I. The preachers dignity, and duty: in five sermons, upon 2. Corinth. 5. 20. II. Christ crucified, the tree of life: in six sermons, on 1. Corinth. 2. 2. By John Stoughton, Doctor in Divinity, sometimes fellow of Immanuel Colledge in Cambridge, late preacher of Aldermanburie, London. According to the originall copie, which was left perfected by the authour before his death.	Stoughton, John, d. 1639.; Burgess, Anthony, d. 1664.	1640 (1640)	STC 23304; ESTC S100130	130,947	258

she dare not goe to him or if she would goe to him I knowe I dare not goe to her except I longd to speed as shee did This is the first testimonie which I trusse up thus Mary is a woman and therefore she hath nothing to doe with Christ she hath nothing to doe with Christ therefore we have nothing to do with her therefore she is no Saviour therefore no Saints are Saviours therefore no Saints are to be invocated as Saviours The second place shall be 1 Epistle of Iohn 2. 2. If any man sinne we have an advocate with the Father even Iesus Christ the righteous and he is the propitiation for our sinnes here you see that the beloved Disciple tels us that Christ is the only Advocate that lay in the bosome of Christ tell us that Christ who came out of the bosome of the Father is our only Advocate not Saints nor Angels for here be many things to enable Christ for that office that disable all Saints 1. The secret opposition of Client and Patron of sinner and righteous if that any sin we have an Advocate Iesus Christ the righteous 2. The sweet agreement of the Patron and Judge the Father and the Son we have an Advocate with the Father Christ Iesus 3. The necessary condition of him that must be an Advocate intimated in the conjunction of these words with those that follow we have an Advocate Christ who is the propitiation for our sinnes As if all were said thus We are all sinners for hee had said before that he that saith he hath no sinne is a lyar and the truth of God is not in him and therefore we stand in need of an Advocate and that Advocate must needs be righteous if he would doe any good for sinners and we have sinned against the Father therefore our Advocate must be one that is neare the Father and because our sinnes cry lowd for vengeance he must satisfie for our sinnes that will be heard for mercy there is no mediation for sinners but by him who is the propitiation for sinnes none can plead for us but he that bled for us All these leade us by the hand to Christ He is the righteous the Lamb the true Israelite without guile the Sunne of righteousnesse he is neare the Father he sits at the right hand of God he is the only begotten and beloved sonne of the Father in whom he is well pleased he made satisfaction for us and therefore hee knowes best how to make intercession for us therefore he is our only Advocate Not Saints 1. They are not the righteous not righteous but made righteous or if righteous not the righteous 2. They are not the only sonnes of God not sonnes but made sonnes or if sonnes as they are sonnes indeed yet not by nature but by adoption by adoption therefore by making of sonnes not by nature by Regeneration not by Generation 3. They are not our propitiation they did not undergo the wrath of God for our sinnes therefore they cannot undertake to procure the favour of God to our prayers in a word Saints are not Advocates they are not Mediators and therefore not to be invocated as Mediators The third place shall be Revelation 19. 10. And I fell downe at his feet to worship him but the Angell said take heed thou doe it not for I am thy fellow-servant and worship God I bring this place because as you know the invocation of Angels is a part of this controversie 1. You have in this verse the errour of Iohn and I fell downe c. out of which I observe as Salomon writ his Ecclesiastes after his Vanities to testifie his reconciliation to the Church so Iohn reports his errour to shew that hee did repent of it Againe as Thomas doubted of the resurrection that we might be assured as Divines observe so Iohn was suffered to fall that we might be admonished to stand 2. You have the correction of the Angel which consists 1. In a Prohibition 2. In a Reason The Prohibition is See thou doe it not which is much more emphaticall in the Originall see not there is an Ellipsis of the word doe or some such like out of which observe 1. The zeale of the Angell for that word that is wanting may say as Christ did the zeale of thine house hath eaten me up zeale makes haste it stands not upon complement of words it hath no spare time to spend so idly and therefore the Angell saith abruptly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as if he should say I cannot speake till you stand up 2. The detestation of the fact for you must imagine that what was defective in speech was supplyed by action and therefore thinke you see the Angell either turning away from Iohn as offended or raising up with his hand he thought it not enough to expresse his dislike in words but hee speakes more effectuall with his hands and he will have him read his dislike in his countenance This I observe out of the passionate prohibition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Now when he hath raised he vouchsafes to conferre with him and gives him a double reason of his refusall 1. I am thy fellow servant therefore worship not me Where by the way note the vanitie of the Popish distinction betweene civil and religious the glorious triumphant Angels are fellow-servants to the Militant Saints therefore they cannot challenge so much as civill-worship from them 2. God is only to be worshipped as it is written in the Law of Moses and therefore the Angell saith worship God and so you have this Law of Moses in deed and litterally given by an Angell as Paul speakes to the Galatians And we may well say this is a blessed Angell he speakes the word of God in truth without respect of persons as they said of Christ yea without respect of his owne person And as David said of Ahimaaz he is a worthie man and brings good tydings so this is a worthy Angell and let us believe him and if any man or Angell from God teach any other Doctrine let him be accursed and though he refuse his worship yet he is no looser by the bargaine For as it was said of Caesar that while he restored the statutes of Pompey he established his owne so while he reserves to God the propriety of his honour he preserves to himselfe the perpetuitie of his owne for the Lord will honour them that honour him To point this Argument Angels are not to be adored therefore much lesse invocated Angels are not to be adored therefore much lesse Saints to make a compound of the double Emphasis Angels are not to be adored therefore much more Saints are not to be invocated The fourth place is 1 Timoth. 2. 5. For there is one God and one Mediator betweene God and Men the man Christ Iesus who gave himselfe a ransome for all We have three things in this Text worth

Tygers feared but is become by his owne fault a slave of the creatures an heire of Hell a vessell of dishonour a child of the Divell in soule and body and both the very sinke of sinne and shame and misery Heu quantum Niobe Niobe distabat ab illâ Is not this the man from God Surely if the Heathen did not understand their owne meaning I cannot tell but their words are very good and I dare avouch with them out of better Oracles than Apollo's de Coelo descendit Know thy selfe I proceed he that teaches clearely of a strange marriage the Divine nature with the Humane and yet a stranger a marriage of justice and mercy a sweet marriage of a Virgin that was Mother of a God and an Infant that was God and Man of a God that was man beginning growing hungring thirsting ' wearie weeping bleeding and that which was the wonder of wonders dying of a man that was God rising from the grave powerfully ascending into Heaven triumphantly sitting at the right hand of God royally trampling under his feet sinne Hell and death and Sathan victoriously and returning to judge the quick and the dead gloriously is not this man from God To conclude he that teaches sweetly of humiliation by the law of vocation by the Gospell justification by Christ reconciliation with God sanctification from sinne resurrection from the dead the terrible day of judgement the glory of the Saints the torments of the wicked and the like I will not aske you any more but I tell you plainly that man is from God For behold in these truths not a beame of Divinitie such as Plato spied in all arts but a body or rather not a shadow for his beame was no more the word may be ambiguous but a perfect body of Divinity Neither is it possible that any man should invent or conceive these sublime mysteries by naturall reason since we see evidently that no man can so much as accept or receive them being taught without a supernaturall faith And therefore as Telemachus said when he saw a great light which guided his father and him in a darke roome surely there is some god in it So let every one confesse when he heares these things from the mouth of Gods Ambassadors Non vox hominem sonat Never any man spake as he spake as they said of Christ I might adde something of that divine precept of moralitie farre beyond the straine of Philosophy for though the Academicks Stoicks Peripateticks and Epicures travailed much in these Observations and went farre yet how short do they come For here we have Rules more naturall than the Epicures which made pleasure their Empresse and themselves her Parasites more humane then the Peripateticks which made Reason their Mistresse and themselves her Schollars more Heroicall then the Stoicks which made Vertue their Goddesse and themselves her Votaries more divine then the Academicks which made God there Idoll I understand their Idea which they did not understand and themselves his idolaters and so excelling every one of these great professors in their severall projects The end remaines which I will dispatch in a word It is the salvation of man the most noble and necessary worke in all the world and most beseeming the greatnesse and goodnesse and wisdome of God to take into his speciall consideration and providence man being his husbandry as the earth is mans And therefore it is absurd as Plutarch hath well observed to take the best things out of the compasse of Gods foreknowledg To shut up this it is absurd to thinke that Solon Lycurgus Numa published their lawes as the Heathen did from the gods and that Ministers doe not preach the Gospell from God since they brought many things against the rule of reason and nothing above the reach of nature but these teach nothing against the rule of nature but many things above the reach of reason It is absurd that every petty beuefactor of mankind should be deified and these founders I may terme them vilified that they should be esteemed gods even to the vilest vermine among the Egyptians and these should not be esteemed so much as Gods Ambassadors The blind Heathen could not choose but see some splendor of Divinitie in these things The Critick Longinus observed out of the description of the creation of the World in the 1. of Genesis that Moses was no ordinary man and besides that Imperatoria brevitas which Tacitus speakes of he saw so much majestie in the relation In the beginning God created the Heaven and the Earth and God said let there be Light and there was Light let there be Earth and there was Earth that he confesses that narration had a seemely character and cognizance of the Divine power set upon it The Platonick Ammonius also so admired the storie of the Divine generation of Christ in the first of S. Iohns Gospell In the beginning was the Word and the Word was with God and the Word was God that he judged those words worthy to be written in golden Letters and prefixed on the gates of all Temples The men of Lystri likewise in the Acts hearing the Apostles Paul and Barnabas were so convinced in their consciences that their Doctrine was divine that they were something transported in their judgements to thinke their persons were divine and therefore would needs have worshipped them as gods with Priests and Buls and Garlands and Sacrifice And if I would give you a short draught of some truths as they have degenerated into fables among the Heathen I might make them seeme with oce labour more perspicuous and more precious for as their unlikenesse to themselves crossing and thwarting one another confute themselves so their likenesse to the truth intimating and as it were acting it must needs confirme the truth The tales of the golden Apples and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Hesperidum horti and Adonis Garden of the fiery Dragons that kept them answering either to the flaming sword of the Cherubim or the Serpent to the true Paradise the Garden of Eden to the Apples of the Tree of Knowledge of good and evel are sufficient for a taste But it were a shame for me once to name these fabulous legends since I did but name the Heavenly truth which they have adulterated To conclude I thinke none but Davids foole that hath said in his heart there is no God can find in his heart to say the messengers of these things are not Gods Ambassadors For as for the rule of happinesse it selfe which I touched in the last step of my former gradation I wonder not if men of the earth did errare toto coelo they were ignorant of the three forenamed grounds and it could not be therefore otherwise they could not take the height of Gods excellencie in his nature and workes and therefore could not sound the depth of mans misery in his fall they were ignorant of the