Selected quad for the lemma: mercy_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
mercy_n	grace_n	great_a	sin_n	12,671	5	4.8839	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A86320	An antidote against antinomianisme. The first dosis. The unjustifiablenesse of justification before faith. Prescribed and administred in a soft answer: I. To seven arguments. II. To the solutions of five objections. III. To the novell distinction of Gods reconciliation to man, without mans reconciliation to God. Penned plainly, for the undeceiving of the plain-hearted Christian; and mildely, for the regaining of our mistaken brother H.D. By D.H.	D. H.	1643 (1643)	Wing H18; Thomason E42_23; ESTC P1317; ESTC R11942	43,691	47

you would not have us to think there were any qualifications pag. 13. Answer 1. God made Adam afraid by his voice in the garden 2. God expounded to him the cause of his shame namely his sinne 3. Presseth upon him his sinne Gen. 3.17 and upon Eve hers vers 16. As for the Promise it fell from Gods mouth in his speech to the Serpent And then vers 20. is all the intimation of Adams Faith calling his wifes name Chavah see the Hebrew and the margin of the English Bible that is the mother of all living Your 2. Proof Pag. 13. Abraham receiveth the Promise in the uncircumcision of his flesh Answ Be it so though the Apostles observation touching Iustification is That Faith was reckoned to Abraham for Righteousnesse in his state of uncircumcision yet doth it follow that all is done in the heart Rom. 49.10 as soon as the Promise comes to the eare Then all hearers are immediately saved at their first hearing of the Promise But to the point in a word God commands Abraham to come out of his Countrey and God promiseth to blesse Abraham and to make him a blessing Gen. 12. But it was faith that did actually derive all that upon Abraham Rom. 4. Hebr. 11. By faith he received righteousnesse and by faith he obeyed And by faith must all the spirituall children of Abraham receive blessednesse Gal. 3.9.26 Your 3. Proof 2. Tim. 1.9 pag. 14. Who hath saved us with an holy calling not according to our workees but according to his own purpose and grace which was given us in Christ Jesus before the world began Now what conditions or qualifications say you were there in us before the world began I am not willing to stay my self or to stay you so long as to tell you that this phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here translated Before the World began is not so infallibly evident to signifie eternity as that Ephes 1.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Before the foundation of the world That Calvin translates this phrase Ante tempora secularia Beza Ante tempora seculorum seculum a sequendo which may be rendred informer Ages or before these latter ages That Augustine hath a subtill dispute on this confessed by Calvin That the Greek word here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sometimes signifies but terme of life Philem. vers 15. As the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gnolam Tempus homini absconditum of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 abscondere which answers to the Greek somtimes signifies but the 50. yeeres of the Jubile Exod. 21.6 sometimes a mans life 1 Sam. 1.28 But suppose this place to be meant of eternity yet 1. cry you not out What is there that is not comprehended in the word Grace For that is your challenge For though all followes upon that grace or favour here meant yet the words purpose and grace as Calvin and Beza well note comprehend no more then a gracious purpose So they or at most a purpose of grace if you dare to understand it of any other grace then of that which in order of nature goes before purpose God of his eternall grace or favour eternally purposing to save And then what actuall saving is here before actuall qualification of the soul with somewhat from Christ for Christ 2. Note the words given us in Christ So that If given in purpose it is given in Christ as when it is given in act it is given in Christ So that God doth still look at us in Christ as qualified or to be qualified in Christ from or by the power of Christ Though in us and from us there is no power or merit we disclaim the Arminians Foreseen Faith and the Papists Overseen Workes and both their power of Free-will yet God saith in his Word that he will save us actually by Faith in Christ both which he gives us Ephes 2.8 He gives Christ to us by Election and incarnation and us to Christ by vocation drawing us by the VVord and grace of Christ unto and into Christ Cant. 1.4 Joh. 6.44 which is the Third thing here in this Text of 2 Tim. 1.9 by you urged That as God doth intend us and purpose us favour in Christ and gives it us intentionally in him by election so saith the Text Wee are saved being called with an holy calling Calling necessarily supposing hearing and understanding our condition and beleeving in Christ or else how is it an holy Calling and that which saves If you doe not yeeld to these things you set up Grace by diminishing Christ And seem to make as if Christ should not be beholding to himself because he is not to man For as Christ merits so Christ also elects As Christ offers himself graciously so Christ gives man grace to receive him Iohn 1.12 If this prevaile not with you look to the very next verse to that you allcage 2 Tim. 1.10 and you shall finde that the place speakes not in vers 9. but of Gods purpose of favour And in v. 10. of actuall But is now made manifest c. Your 4th Proof Pag. 14. Ephes 2.4 5. Vers 4. But God who is rich in Mercy for his great Love wherewith hee hath loved us Vers 5. Even when we were dead in Trespasses and sinnes hath he quickened us together with Christ by grace ye are saved Out of this place your great designe is to prove that men are loved with Gods great love when they are dead in tresposses and sinnes And the better to make way for it you say a stop may be made at the word sinnes And so read the Text thus continuedly God loved us with his great love even when we were dead in trespasses and sins And this reading you say the Text will bear either in the Originall or in other Translations But however you say the text will hold out the same conclusion Answer If wee say the text cannot be thus read after your new way doe not say againe as it is in your book given afore hand that we are froward but with meeknesse of wisedome we would inform you 1. That the Originall will not beare it For after Gods love is described in vers 4. A Comma being put at the word us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 us the next verse beginnes with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Hutter yea some Greek copy puts a Period a full stop at us in the Fourth verse As if he had as boldly read it thus as you the other way I say thus But God is rich in mercy for the love or in regard of the love wherewith he hath loved us They that know Greek doe know that this doth not straine the text And then the sense concurs in the Fourth verse is described the what Gods love is it is rich in mercy And verse 5. the wherein his Love is acted and manifested Viz. in quickning us c. And to put all out of doubt that the Text will not beare the removall of the stop observe the

with him Rev. 21.6 For his workes were finished from the foundation of the world d Heb. 4.3 And so I rest A Servant of Iesus Christ to live and die H. D. An Answer to your Answer to the 5. Obiection We reply when God speaketh those texts Ephes 2.1 2 3. and 1 Cor. a 6.9 10 11. I pray turne to them and consider them sure God speakes as he thinkes And if God doth not thinke mankinde children of wrath before faith comes sure they will not thinke themselves so To that place of 2 Tim. 1.9 we say b that the place is expresse of Gods gracious purpose For otherwise then in purpose Christ himselfe cannot be said there to be given to us before the world began To that Revel c 21.6 God is Alpha and Omega therefore what he promiseth shall come to passe is done with him we answer all that ever any learned have made of that or you can make is that the thing spoken of there was as certaine to be done in processe of time as if it had been then done when it was spoken But the certainty of a thing to be doth not put the thing into a present being Gen. 3. Gods promise of Christ in the beginning of time doth not actually give Christ till the fulnesse of time Yet if you will have a notion in your head of Gods actuall doing in himselfe that which is yet but in his promise and purpose we retort then so is it also in his threats For the same expression as you alledge out of Revel 21.6 by way of promise of a mercy is used by the same Saint John Rev. by way of threat So that if according to your position Gods promising to justifie be an actuall justifying of a man with him then Gods threatning to condemne John 3.18 is an actuall condemning of a man with him So that a man in this way is as much condemned as justified before faith comes and so you have gained nothing Christ himselfe speakes of Gods justifying him from the imputation of the sinnes of men to him in the future tence or time Isay 50.8 9. He is neere that iustifieth me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or as the Hebrew will very well bear it The iustifier of me is neere who will contend with me c. Behold the Lord will helpe me who is he that shall condemne me See by the opposite terme condemne the word helpe signifies iustifying according to the title of the father in 8. ver The justifier So that if Christ was iustified in time from sinne meerely imputed then much more is a man iustified by Christ from sinne inherent Or else on the other side if according to your sense Gods promise of iustifying be in God a iustifying of a man then Gods promise of giving faith is in him a giving of faith to a man and so faith is come as soon as iustification iustification hath not got the start of faith To that Heb. d 4.3 we say that it is expresly meant as it is explained ver 4. of Gods resting on the seventh day in the beginning of the world and therefore cannot be understood of Gods finishing his workes before the world was made Gods purposes are not workes Gods workes are done in time those of the creation in six dayes those of his providence 6000. years but Gods purposes were before all time from all eternitie But of the nature of Gods purposes and decrees and the Obiection about its unchangeablenesse in our answer to some passages in your Sermons intituled Grace mercy and peace containing Gods reconciliation to man man reconciliation to God An Answer to severall passages in your Booke called Grace mercy and peace containing as you say 1. Gods reconciliation to man 2. Mans reconciliation to God Delivered as I conceive by the division of your booke in two Sermons The 1. Concerning Gods reconciliation to man The 2. Concerning mans reconciliation to God Sermon I. PAg. 1. You say I will shew how God comes to be reconciled to men beare with the terme reconciled although improperly spoken of him that was never an enemy So you Answ 1. If God were never an enemy why say you I will shew you how God comes to be reconciled How can there be any going or coming of his love to man if he never an enemy to him Answ 2. Reconciliation and enmity are relatives as a father and a son take away the relation of a father and the relation of a son is gone and so on the contrary So if you deny that there was ever any enmity between God and man you must needs utterly deny all reconciliation between God and man Re signifies as you know again Con signifies together “ Of Cico ciliation to call or move to How is there a moving to where there was never any removing How a together of those that were never asunder How an again unles there had been once an onenes or an agreement which had been broken to pieces and now is made up againe as the * of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 alius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 permuto Thence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Commutatio thence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 commutatio contractus Thence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A contracting againe Greek word beares us out in all this and so there is reconciliation But whiles I am speaking these things I know you are gone for an appeale from the bar of reason in matters of faith to the tribunall of Scripture I go with you for that is nothing else but a better a divine reason Say you that God was never an enemy to the Elect and you make the fall of Adam in whom the Elect are included a fiction you make the story of the Gospell touching Christ suffering a fable as that Pope did that said blasphemously How much have we gotten by that fable of the Gospel you make Christs passion if you grant he did suffer for the sins of the elect to be a very vanity a more then needs You overthrow the nature of God Hab. 1.13 whose purity cannot indure any sinne as sinne in whomsoever it is but reproves it sharply all along the Scriptures in all his Elect. And you deny many Scriptures that testifie that God was at enmity with his Elect as well as they with him till they were believers Ephes 2.2.3 As they are said to walke as the worldly children of disobedience so in regard of God they are said to be children of wrath All spoken of the Elect for they were now truly converted Weigh the place weigh also that Isay 63.10.11 Therefore he was turned to be their enemy then he remembred the dayes of old c. That is to have mercy on them Obiect Nor is it available for you to say that Christ died to reconcile us to God not God to us Answ For if that had been all the businesse God might have reconciled our stubborne natures into a love of him