Selected quad for the lemma: mercy_n
Text snippets containing the quad
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A11256
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The key of David that openeth the gates to the citie of God also, of faith and repentance, and how they are wrought, and brought to passe, and whether faith be commanded in the law or not.
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T. S.
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1610
(1610)
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STC 21520.5; ESTC S4869
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26,727
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88
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ought to call to minde so often hee may thinke of the riches mercy and loue of God by giuing him thanks by Christ Iesus his Lord and intercessor who so mercifully hath set him free from the wrath of this iust and holy law Nothing that I know is now omitted Let vs therefore take breath awhile especially seeing we haue gone so far and come as it were to the sepulchre of this dead and spiritlesse opinion which whiles it is cast into obliuion as into the fire and while the buriall is attended I will turne me to B. and by a certaine comparison as much as I can I will comfort him lest he without comfort lament the death of his opinion as of a daughter dearely beloued and if any sense be left in him I will labour to make him sound minded A certaine king hath many debters indebted vnto him for much money by writing whereby it is prouided that except they faithfully pay all the mony at the day appointed their goods should be confiscate and themselues cast into prison the King in the meane time foreseeing that they wil not be able to pay the debt being moued with pitty he maketh a new edict that if any of the debters wil desire to be released before the day of paiment hee will freely forgiue them You see B. the bill is iust and sure for he requires nothing but his owne you see also that the Edict is good and firme for by it hee succours the poore miserable soules that otherwise should perish in prison you see the Bill is contrary to the Edict for that adiudgeth the not paier to perpetuall bondage contrariwise the Edict frees him that paieth not so he pray to bee pardoned further you see the Bond established by the edict for all that will reioice for the benefit thereof doe no lesse satisfie the King then if they had fully paid all the debt due by the Bill for the King requires his fummes either by the vsurers seuerity or by his great equity shewed towards those that craue release the first by law the latter by fauour if thou dost either thou doest sufficient Lastly B. you see what you would not namely that the Bill doth not command any asking of pardon no it admits no such matter it cals either for paiment or punishment nothing else for the free benefit of asking pardon pertaines onlie to the Edict Goe to then let the Decalogue be the Bill let the law of promise be the Edict or Proclamation of free pardon namely the grace of the Messias let faith be the asking of pardon I will not mince it smaller a word is enough to a wise man Behold now B. the fruit of your outcrying the seeds whereof this twenty yeeres you haue dispersed with such roughnesse of words and impotency of minde that you ought to beare it more patiently if the truth now take some punishment of you For beleeue me B. euery error shall suffer punishment shall suffer I say at the hands of truth either sooner or later neither is there a more certaine houre of sinning then of suffering Call to minde with me that day wherein applauding your selfe in your subtilties you challenged one in the Vniuersities to whom when as it was not lawfull to answere or reply sufficiently vnto you making the Challenge either for the authority of your part or for the obscurity of your Sophistrie and snares of your subtilties good God how you crowed ouer him Neither did you thinke it sufficient onely this your poore lecture to bee published in triumph of this so base victory that it might bring darkenesse to the light except also the sixt yeere after daūcing in the funerals of the truth you caused to bee published a new Commentary of the excellency and dignity of the law an eternall Monument of your ignorance blindnesse for it is almost incredible how in that worke you mingle heauen and earth together and make squared things straight how often in that little booke you put foedus for foedere The law for the law faith for faith viz. a lie for a testimonie and that which is a signe of a minde smally ingenious how oft doe you make monsters to your selfe which you might easily make away I accuse you not the matter it selfe speaketh you shall be iudgeed of your owne papers This one thing I would haue you vnderstand whereof B. you shall be an example to posterity while this worke shall liue and it shall liue foreuer That the booke of God is a booke indeed full of eies within and without and written on both sides but withall sealed so that there are many hard things in it which you Barowists doe not vnderstand But if you desire to open your closets to enter into the inwards of it you had need of a key I meane not that which Rome reioiceth in which openeth the bottomlesse pit and bringeth out monstrous lies and blasphemies neither doe I meane that key B. which laieth vp for thee a great heape of siluer which bringeth great increase to the dropsie of thy couetousnesse neither doe I meane that key which openeth the smokes of Sophistry and the meere froth of words and of Diuine Plato and the Sophisters or such like builders of darkenesse and made wisdome But I meane B. the key of Dauid that searcheth out the most secret things of the truth and the hidden things of Gods wisdome and so openeth them that none can shut and so shutteth them that none can open Which key by your writing I am sure you are without as any thing that you want And thus much of faith the holinesse whereof you haue defiled Thus much also of the law the maiestie whereof you haue violared And if any thing seeme lesse spoken then ought to be either for your deserts or as so weighty a matter requireth let him thinke it is reserued vntill anoother time when God blessing our enterprises wee shal haue more strict examination of you vpon that booke which you haue scribled of the excellency and dignity of the law Jn the meane time I bid you in Christ Iesus to repent and Farewell FINIS
THE KEY OF DAVID That openeth the Gates to the Citie of GOD Also Of Faith and Repentance and how they are wrought and brought to passe and whether Faith be commanded in the Law or not LONDON Printed by Thomas Haueland for Nathaniel Fosbrooke 1610. TO HIM THAT LABORETH AND is heauy laden thirsteth and would haue rest Grace mercie and peace from God the Father and from Christ our Sauiour be multiplied FInding of late in a little Treatise a great treasure I thought most fit to present it to him that would best esteeme of it If then thou be a good Lapidist and canst iudge or discerne of a perfect stone heerin thou hast that Pearle of price for which the Ieweller aduentureth by sea by land by fire by water to attaine A wise builder will be sure to lay a good foundation a valiant Souldiour will not be vnarmed in the daie of battell neither will a discreet Mariner carelessely respect how to auoide the perils of a dangerous gulfe How much more good Reader behooueth it thee wisely to forecast how to turne ouer the leaues of thy life that thy passage be not stopt in the way of thy pilgrimage and thou disappointed of the land of promise which pertaineth to such onely as gratiouslie and in due time doe begin and constantlie continue vnto the end Be not then like to the builders of Babel that bring morter for stones and stones for clay but as the wise virgins did prouidently prouide that their Lampes might bee readie against the comming of the Bridegroome so thou likewise see that thy foundation be sure and thy building raised vp not with stubble and straw which will rot and perish but with lime and stone that is firme and strong which though the raine doe beate and the winds blow yet beeing strongly built vpon the Rocke it shall stand fast for euer If thus thou intend wisely to erect a Tower turne ouer the leafe consider this plot wherein is the frame of a glorious building not made with mens hands or such a one as perisheth but framed by God in a wonderful manner Herein thou shalt see how the foundation is laid and the Roofe couered what manner of men they be for whom the holie Citie is prepared vnto whom the glorie thereof is denied how the way is made plaine vnto it and by what meanes wee must enter thereinto Let it not bee lightly regarded of thee seeing it is now high time thy worke were begun Winter is at hand the windes doe begin to blow If thou want harbour the stormy tempests will perish thee Thus leauing thee to thy labour and praying for thy good speed I rest Thine least worthy T. S. THE KEY OF DAVID that openeth the Gates to the Citie of GOD. THE generall condition of mankinde being already brought vnto such wretched passe and forlorne miserie partly by naturall corruption partly by leaud conuersation that nothing is more euident and certaine then the fast comming on and drawing neare of that appointed day in vvhich must bee rendered vnto euery one the deserued punishment of all their false opinions and vvicked deeds who would not in this case iudge it his part and duetie greatly to esteeme and worthily to receiue with attentiue eares that counsell and instruction vvhich teacheth the way how the determined vengeance of that approching doomes day may bee escaped To performe this is an hard matter indeed yet a very worthy work In the setting forth whereof I suppose the more extraordinary pains to bee required because nothing hath been more assayed by some aduenturous diuines of this age yet nothing lesse brought to a point and finished As for this my labour such as it is I bequeath it to posteritie for I neither seeke after nor reckon of such common Patrons as these daies affoord Because I haue hated euen with perfect detestation the nice vntowardnesse of these daintie times running after each palpable error of former ages with strong emulation but denying to themselues with enuious folly all benefit of things present be they neuer so good And being daily and continually aduertised by the plaine and sensible proofe of so many mischiefes comming in troupes vpon them yet neuerthelesse a iust plague for fooles they stil remaine sottish and without vnderstanding Therefore I appeale vnto the age next following not this now consisting of fleshly minded and worldly men that will bee set to sale and corrupted but that succeeding after this which shal be filled with the spirit and good conditions This small treatise doe I betake vnto that age whereof seeing that I haue no feare lest it should giue partiall sentence forestalled with fauour or impoisoned with malice I am come to this assured hope to thinke that it vvill entertaine this worke with all readinesse And if truth deceiue mee not will preserue and keepe it safely from time to time But before I come to the point it selfe I think it not amisse briefely to repeate the flourish and preamble of B. Lecture wherein both the seate of the question now in hand is conteined And whereof betwixt him and mee there is full agreement without any controuersie Namely that the Apostle whilst hee informeth the Romans of the way and meanes to attaine saluation hee teacheth them that the same doth wholly consist in nothing else but the Gospell onely And the Gospell is the free exhibiting or gratious vouchsafing of Gods fauour viz. The mercie and loue of God for Christs sake which the Apostle sometimes calleth the Righteousnesse of God sometimes the power of GOD vnto saluation And he saith that it is reuealed manifested and communicated to men by the meanes of faith as it is written Rom. 1.17 Abac. 2.4 The Iust shall liue by faith And lest any man aduancing himselfe in the fleshly conceiued worthines of his own perfections should boldly perswade himselfe that by some helpe or other either of naturall strength inclination or else of learning skill and profound knowledge or of ceremonious worshipping and customary deuotions hee might procure this Righteousnesse and saluation this is the very first thing which the Apostle setteth in the fore-front of his disputation handling the same as you may see from the 18. ver of the first chapter to the 28. ver of the 3. where hee maketh a distribution or diuision of all mankind into two sorts or companies The former wherof comprehendeth all the Gentils the latter conteineth the Jewes onely And first of all hee pulleth downe the arrogancie of the Gentils because howsoeuer that which may be knowne of GOD bee written in the natuturall Tables of their hearts yet they not regarding this diuine and naturall illumination did run headlong vpon all wickednesse and hatred of God lust couetousnes enuy spite cruelty strife c. And that they might fully reach vnto the highest outrage of rebellion and filthy behauiour Hee layeth to their charge that they are guilty of strange execrable vncleannesse hauing indeede most