Selected quad for the lemma: mercy_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
mercy_n	judgement_n	sin_n	sinner_n	2,057	5	7.5058	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A20809	The vvorldes resurrection, or The generall calling of the Iewes A familiar commentary vpon the eleuenth chapter of Saint Paul to the Romaines, according to the sence of Scripture, and the consent of the most iudicious interpreters, wherein aboue fiftie notable questions are soundly answered, and the particular doctrines, reasons and vses of euery verse, are profitable and plainly deliuered. By Thomas Draxe. Minister of the word of God.	Draxe, Thomas, d. 1608.	1608 (1608)	STC 7187; ESTC S116746	91,311	159

no good but God who by his omnipotent wisdome draweth light out of darkenesse knoweth how to direct the vnbeleefe of some to be a meanes and way for mercy to be shewed vpon others And thus when one Nation Citty or Towne refuseth the Gospell of Christ and will not suffer them-selues to bee ranged vnder it God taketh it from them and bestoweth by occasion vpon others that will bring forth more and better fruite in their season God hath shut vp all vnder vnbeleefe Qu. Is mans incredulitie and vnbeliefe to be assigned to God or is he the cause author or worke of it A. No God is not the efficient cause of it but the accuser and condemner of it he doth not infuse Infidelity but finding men in it doth leaue and forsake them so that he is rather deficiens quàm efficiens causa Secondly God doth by the ministery of the lawe and by his iudgements so conuince and attaint men of sinne that they shall or may see and acknowledge that there is no meane merite or cause to iustifie and saue them but his mercy in Christ onely Thirdly God would haue all men subiect to his iudgment and that they laying aside and disclaiming all conceit of their owne merits and worthinesse should expect saluation from him alone All that is Iewes and Gentiles vnder vnbeleefe Qu. Are all men by nature both Iewes and Gentiles equall in sinne and alike guiltie in Gods sight Ans. Yes there is no difference for all haue sinned and are depriued of the glory of God Rom. 3.23 There is none that naturally doth good no not one and wee are all borne and conceiued in iniquitie Secondly there is no merite or desert either in Iew or Gentile why one should be preferred before an other for they all are alike guilty of damnation Eph. 2.3 Qu. If one man by nature be not better then another how then do they differ A. In men meere naturall and vnconuerted God for the vpholding and preseruing of Common-wealths and humaine societies bestoweth generall and restraining grace more vpon one then another Secondly they doe or may differ in outward dignitie and priuiledges as the Iewes much excelled the Gentiles but otherwise the speciall grace and mercy of our God maketh the maine difference betweene the Elect and the Reprobate For the one hath in time renuing and sauing grace communicated vnto him but the other is vtterly denied it That hee might haue mercy one all Quest. Is there then no particular election or is it only vniuersall Ans. Election is not of all but of some for hee that maketh choise of any thing singleth out some and leaueth the rest Secondly many be called but few are chosen Thirdly there bee vessels of wrath whom God hath prepared to destruction as well as there be vessels of mercy whom he hath prepared for glory Lastly either all should bee saued which the Scripture in many places refelleth or else Gods predestination which is a sure and certaine foundation should be shaken and alterable Might haue mercy on all Quest. Will God saue all none excepted or can it bee soundly gathered hence that hee will saue the greatest part of men in the world Ans. No for the greatest number is reiected Christs flocke is but a little flocke a remnant an handfull a tenth a gleaning in comparison of them that perish and broad is the way that leadeth to destruction and many goe that way but narrow is the way that leadeth to life and few finde it But the meaning of the Apostle here is that God will haue mercy in some of all rankes states orders and conditions and that hee will haue it notified that all that are saued are saued by his mercy onely Quest. If God will not shew speciall mercy on all men but doth reserue it onely for the elect why doth hee by preaching offer it to all men in many Countries and Kingdomes and other particular Citties and places and hereby allure and inuite them to faith and repentance Ans. The more to conuince them and to leaue them without all excuse in the daye of the Lord because they doe not nor will not admitte or receiue it being offered Iohn 9 39. and 41. Rom. 2. verse 6. Iohn 15. verse 24. Secondly all cannot receiue it because they are not vessels of mercy As yee haue obteyned mercy So now they may obtaine mercy From this sampling and paralleling of both places and members together this doctrine naturally ariseth In the order of saluation the Iewes and Gentiles are like and equall and by nature children of wrath and enemies to God but they by grace and mercy onely and not any merit of their owne are called conuerted and saued Ephe. 2. v. 3. 1 Pet. 2. v. 25. For first God in sauing and conuerting all is one and the same without change and alteration and the ministery of his law for conuincement and direction and the Gospell for faith and conuersion is alwayes one and the same Finally the spirit that is promised to both is one and the same the doctrine of the old and new Testament one and the same and so the Church one and the same Secondly Gods workes are semblable and one serue for the illustration and demonstration of the other Vse Let vs not despaire of the Iewes conuersion or of the calling and saluation of any but hope well of it pray for it and labour to further it seeing that without Gods mercy and grace none is better then others and that Gods mercy which hath beene vouchsafed vnto vs may extend it selfe in good time vnto others yea vnto those that wee haue least hope of Titus 3. v. 3.4 and that are last called and furthest off Luke 13. v. 30. V. 31. So now they by your mercy may obtaine mercy Heere wee see a notable effect and end of good zeale in godly men namely that by the example and president thereof others bee stirred vppe to emulation and to follow them For here we see that the calling of the Gentiles and their zeale and holy example are so far from preiudicing or hindering the Iewes saluation that God shall take an occasion hence to prouoke them to follow the Gentiles and to imbrace the Gospell so that they shal not perish but at length be cōuerted saued How much zeale and good examples of godlinesse kindnesse liberalitie courage and constancie may prouoke and profit others as by many other examples so by these following it is most manifest and demonstrable in Iosua and the Elders of his time who by their authoritie and example reteyned the people all their daies in Gods sincere seruice Iosua 24.31 In the woman of Samaria who by her example and re-report induced and prouoked many of the Samaritans to heare and beleeue in Christ. In Crisp●● the chiefe Ruler of the Synagogue who by his faith and by the sweet perfume of his familie moued many of the Corinthians to heare beleeue

and receiue the Gospell Lastly the Macedonians albeit otherwise in affliction and extreame pouertie by their free and willing contribution and collection for the reliefe of other distressed Saints prouoked the Corinthians to doe the like 1 Vse Hereby lette vs learne and be admonished what should be the scope of our doctrine life and zeale namely that it may bee a motiue and prouokement vnto others to resemble vs in good things that are pleasing and acceptable in Gods sight Let vs then breake-off and surcease from enuie spites and all contempt for hereby we rather kill them then conuert them and harden them then helpe them forward 2. Vse Here is condemned the ill zeale and example of Papists Turkes Anabaptists Schismatikes and the like who hereby seduce and scandallize others and if they do not destroy their faith yet they much impaire and weaken it woe to these that giue and raise great offenses better it were for them if they repent not that they had neuer beene borne For that God hath shut vp all in vnbeliefe In that God hath shut vp all .i. Conuinced them by his lawe and word and declared them thus to be captiuated and inclosed in the prison of their sinnes that it might appeare and bee there notified to all men that the pardon of sinne and their saluation proceedeth only from Gods mercie we learne this instruction viz That all men are sinners vnrighteous prone vnto euill and slow vnto good yea and vnfit and vnable to it and are hereof attainted and conuinced by the lawe of God in so much that they are in no better estate before God then guiltie and condemned persons and malefactors who trembling and astonied looke for nothing but death Psal. 6. V. 3.7 Psal. 130. V. 3. Psal. 143. V. 2. Thus must Paul before that God shew mercie vpon him be conuinced and proued to be a blasphemor and persecutor an oppressour Mary Magdalen to be an impure and filthie liuer Peter to haue denied Christ his Lord and Sauiour three times and that with cursing and swearing that it might appeare that saluation consisteth onely in gods free mercie and not in mans worthynesse or workes 1. Vse Let vs not please our selues in nobilitie stocks gentry witte wealth priuiledges for God respecteth not these but the heart and the worke of the spirit much lesse lette vs think not hardly or dispaire of others especially of the Iewes for we deserue no more at Gods hands then they but are alike conceiued and borne in sinne and by nature the children of wrath as well as they Eph 2.3 2. Vse Here are condemned those that iustifie them-selues before God and that will be saued by their owne workes and so presumptiously and proudly either deminish or denie the grace and free mercie of God then which nothing can bee imagined more iniurious and disglorious to the diuine goodnesse and clemencie 3. Vse Wee must learne with sorrow and greefe to confesse and lay open our sinnes before God yea to be abashed ashamed and confounded in regard of them and withall flee to the throne of grace and supplicate for mercie and forgiuenes For the more miserable wee finde our selues to bee and the more wee depend vppon Gods helpe and goodnesse the more fauour wee shall obtaine and the sooner procure mercy at his hands That he might haue mercie on all That is of all sorts both amongst Iewes and Gentiles In the matter of our iustification vocation saluation Gods mercie is onely seene and neither Iewe nor Gentile are saued otherwise then by his fauour and mercie Titus 3. v. 4.5 Eph. 2. v. 3.4.5 Rom. 3. v. 20.8.7.24.12 The reason hereof is first because Iewes and Gentiles are alike guilty before Gods iudgement seate as it hath beene before proued Secondly God is bound and beholding to none for who hath giuen him any thing but it shall be recompenced And therfore al whom he saueth he saueth by his meere mercy and grace and not for any matter or merit that he could find in them 1. Vse Here is condemned the grosse and palpable error of those which thinke that in the processe of time all shal be saued yea the very diuels as Origine dotingly dreamed Wheras the fewest are elected called iustified and none shall bee saued but they and this will the last iudgement make manifest to all the world 2 Vse It serueth also to ouerthrow refute the fond false opinion of al mans merits for we receiue all things from Gods meer mercy and there is no place for mens deserts and merites 3. Vse Thirdly wee must not abuse and peruert GODS mercies to the lust and libertie of the flesh for his mercie is proper and reserued for them that feare him and are displeased in them-selues for their sins not for such lewd and presumptious minded Libertines that haue no feare of God before their eyes Lastly though with the Saints of God in Scripture wee sometimes through Satans suggestion and our owne frailtie and negligence fall into many great and grieuous sins yet we must neuer dispaire of Gods mercies but repent whiles we haue time and by faith apply them to our selues For they are bottomelesse most plentious and neuer faile them that truly repent and beleeue The sixt part of the Chapter V. 33. O the deepenesse of the riches both of the wisdome and knowledge of God! How vnsearchable are his iudgements and his waies passe finding out V. 34. For who hath knowne the mind of the Lord Or who was his Counsailer V. 35. Or who hath giuen vnto him first he shal be recōpensed V. 36. For of him and through him and for him are all things to him be glory for euer Amen Sense O the deepnes of the riches both of the wisdome and knowledge of God .i. the riches of his deepnes or O the deepe plentifull and Ocean Sea that can neuer be drawn dry of these attributes of Gods knowledge and wisdome whereby God knoweth his and when he will call them and most wisely and iustly determineth of them and disposeth and gouerneth all men and all actions albeit our poore and shallow vnderstanding cannot apprehend it and many times iudgeth amisse How vnsearchable are his iudgements i. his meanes manner both in chusing and refusing in shutting vp all vnder sinne in sauing and condemning men cannot possibly be sounded and found out by mans reason and his waies past finding out .i. no man can find out his secret purposes and disseignes for they are not reuealed in the Scriptures V. 34. For who hath knowne the mind of the Lord Sense Viz. Who hath knowne his purpose and counsailes secret iudgements that are not disclosed and declared in the word Or who was his Counsailer In the creation and preseruation of the world in the redemption gouernment and saluation of his Church he needed not mans aduise and counsaile but performed all by counsaile of his owne will V. 35. Or who