Selected quad for the lemma: mercy_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
mercy_n	let_v	lord_n	love_n	5,328	5	5.4187	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A02912	An advertisement or admonition, unto the congregations, vvhich men call the new fryelers in the lowe Countries, wrirten [sic] in Dutche. And publiched in Englis. VVherein is handled 4. principall pointes of religion. 1. That Christ tooke his flesh of Marie, haveing a true earthly, naturall bodie, 2. That a Sabbath or day of rest, is to be kept holy everie first day of the weeke. 3. That ther is no succession, nor privilege to persons in the holie thinges. 4. That magistracie, being an holy ordinance of God, debarreth not anie from being of the Church of Christ. After these followes certen demandes concerning Gods decree of salvation and condemnation.	Helwys, Thomas, 1550?-1616?	1611 (1611)	STC 13053; ESTC S116912	57,734	190

a difference betwix the kingdome and the people otherwise where was the kingdom before your ●irst begininge was there no kingdome for your first beginners to enter into did they make a kingdome and enter into it and all of themselves then sure it was not the kingdome of God and it stands you vpon to looke it be for if they set vp a new kingdome they entred not into Christs kingdome for Christs kingdome was and is an everlasting kingdome and cannot be shaken as the Author to the Hebrewes sheweth Heb. 12.22 speaking of mount Syon the Cittie of the liveing God the Celestiall Ierusalem Vers 28. Seeing wee receive a kingdome that cannot be shaken let vs have grace whereby wee may so serve God that wee may please him with reverence and feare VVee have endeavoured with our best abilities wch you may see are smale to speake the larger of this point because wee our selves have bene formerly misledd with this error that the Church is the kingdome of heaven and monut Syon and because wee knowe some others are strongly possessed therewith which not with standing hold not Succession but indeed it is the ground of all Succession for if the Church be Ierusalem then must there needs be Succession for there mus● needs be adue proportion of all thinges betwene the Tipe the truth betwene the old Ieru the new Ieru betwēe the shadow the substāce And there being therfore Successiō in the old Testamēt there must of necessitie be Succession in the new If therefore you can prove your selves Ierusalem wee yeild you all the Prerogatiue of Ierusalem Then must all people nations come to you and receive all the holy ordināces from you Then must all sacrifices be offered vp in you And then they that are not in you are not in Christ And all that are borne of water of the spirit must enter into you and all that are saved must walke in the light of you And then are you the ioy of the whole earth Thē must you be perached to other Cities and then can you not be shaken for Christes kingdome is an everlasting Kingdome which shall never be taken away nor be destroyed Dan. 7.14 But you may be shaken taken away and destroyed though you were as excelent a Church as Corinth Ephesus Phillippi Thessa Smyrna Philadelphia for all they are shaken taken away destroyed which were much more excellent Churches then you euen so may you much more be Therefore you are not the kingdome of heaven nor that heavenly Ierusalem and so those previleges belong not to you which you challenge and some wretched men have given you whose condemnation sleepeth not and all vnder that culler of your being Ierusalem And let vs now bring to trial your other ground concerning this cause which is That the ordinances of Christ being as you call it once raised vp againe they are not to be raised anie more but all men must fetch thē from those that raised them vp or from them that have received them at their handes by Succession First wee say vnto you that which some of you could not nor you all shall ever be able to annswere whilst the world endureth How knowe you of faith that he or they from whome you received your begininges were the first This can you never prove to anie mans conscience that hath anie conscience except you can shewe Prophecie of scripture perticulerly that such a man should first raise up to speake your owne vvord the ordināces of Christ and that he hath done it and that you haue it from him All these must you prove by scripture if your rule be true and that men must have faith in it but not anie one of these can you prove by scripture ●nd therefore your rule is not true and no mā can have faith in it and then not to be hold and practiced by anie that wait for salvation by Iesus Christ vvho must have faith in all that they hold professe practice or els they sinne ffor vvithout faith it is vnpossible to please God Rom. 11.6 Let us by the mercies of God intreat all you that professe the name of Iesus not to stand vpon such vncertaine and vnfound groundes For wch vvay shall you ever be able to prove that he or they from vvhome you by Succession have your begining vvere the first No man can ever prove it the vvorld is too vvide for man to comprehend or knowe all that is done in it It is avaine invention cast it away seeing there is no vvarrant in Gods vvord to vvarrant it vnto you that he or they vvere the first And if he or they vvere vvhat then Must all the vvorld come to them By vvhat rule of Gods word There must be a speciall commaund for him or them to beginne And a restraint or forbiddinge comaund to all men for doeing the ltie after ffor God is as mercifull to his people now as ever he vvas and he hath not left them without rule of direction that they should sinne and fall was the lord so carefull for his people Israell for whome he had wrought so great wonders and yet they were continually rebellious against him as to give Moses twice warning at one time Ex. 19.21 and 21. Goe downe charge the people that they breake not to the lord to gaze least manie of them perish And againe lett not the Preists and the people breake to come vpto the lord least they be destroyed And did the lord most carefully appoint Aaron and his sonnes their severall Offices and services about the Tabernacle as is shewed Numb 4. where the lord chargeth Moses and Aaron that they should not cutt of the Tribe of the famili● of the Kohathites But this do vnto them saith the lord that they may live and not dye let Aaron his sonnes come and appoint them every one to his charge least they touch or see those holy thinges they ought not to touch and see and dye was the lord out of his great grace mercie and love so carefull for his people then to give such strait rules of direction to them least they should come neare handle or see those thinges which apperteyned not to them to handle or see and so sinne and dye And hath the lord left to beg 〈◊〉 now in leaveing his people no directions nor directors to appoint them to their ●ffice and shewe them what i● comaunded and what is for bidden Surely you will not say but the lord is as mercifull to rebellious Israell as ever he was then wee require you to shew where the lord hath now comaunded some especially to beginne and meddle with the holy thinges and for bidden all others except by their appointment they be permittd appointed therevnto If you will thus sett vp a speciall Temple and Preist hood of your owne shewe your warrant from the word of truth which seeing possiblie you cannot do let God have the glorie and see

one before another in the profession of the truth till these gracions affections and holie endeavours possesse the harts and spirits of men there can be no hope to see the glorious light of Gods truth in the profession thereof to florrish growe ffor whilst some Church or congregation settled in the dreggs of error and overtaken with a secure cold frozen profession of the gospel and some other church or congregatiō carried away with a head-stronge blind zeale into manie errors will have all men come and followe Christ or rather go out of the way or be frozen vp with them and while men thinke they are to give them this preferment what hope is there of the groth of pure Religion VVe therefore earnestly beseech all people by the mercies of god in whome there is anie faithfull love of gods truth not to respect anie men neither to followe Christ as you have them for an example but followe Christ as you are taught is his word and as you have the holy mens examples whose holines is approved in the Scriptures And thus in all love wee exhort you to be thus mynded by the name of Iesus Although this that hath bene manifested from the Scriptures may give full satisfaction to every faithfull holie professor of the gospell that Christ by his presence giveth all power to every congregation aswell as to anie one people or congregatiō gathered together into his name though they be but two or three whether they be first gathered or last gathered whether there be●lder or no Elders amongst thē it is with god all one wet because amongst all almost that professe Christ there is so much a doe about ordination o● laying on of hands as though olders hands were onely sanctified to that vse wee pray the godly reader to receive full satisfaction from Act. 13.1.2.3 where it doth evidently appeare that the church or cōgregatiō at Antiochia where there were no Appostles nor elders by the direction of the holy ghost with fasting praying laying on of hands seperated Paull Barnabas to the worke of their ministerie wherevnto the holy ghost had called them And Paul went not to Ierusalē to them that were Appostles before him not so much as to consult with them Gal. 1.17 but after they were seperated by the church being sent furth by the holy ghost they came downe to Seleucia Act. 13.4 And frō this time did first begin to administer in the Office of their Appostle ship in all this let it observed that it is here set downe expresly in the scriptures that they were called vnto their office of god set furth of god that the church did onely ordeyne or separate thē to that worke and therefore this doth nothinge contradict Gala. 1.1 where it is said Paul an Appostle not of men neither by man for he was called sent of god Thus is it proved that the church or congregatiō hath power with fasting praier to lay on hands and so to separate ordeyne mē chosen to administer And this is the ordinatiō set downe in the scriptures which most men make so g●eat an Idoll of And wee hope wee shall not need to prove perticulerly that the church or congregatiō hath power to Elect or chuse their officers seeing that is so plainely set downe Act. 14.23 6.3.5 Of Magistracie THE fowrth matter that by the assistance of God wee purpose to speake to you of is to prove vnto you and all that are cōtrarie mynded That king Princes and Magistrats ruleing governing by the power of god with the sword of Ius● may be members of the church of Christ reteyning their Magistracie For proofe hereof Thappostle Paul to the Rom. 13.1 ● first sheweth speaking of the higher powers That all powers are ordeyned of god And who soever resisteth the power resistes the Ordinance of God This then hereby is made most plaine that the power authoritie of Magistrates is the holy ordinance of God They are further called The ministers of god and their administration is set downe To take vengance of them that do evill and to praise them that do well And the instrument wherewith they are to punish evill doers is the sword And in all this they are the ministers of god for good for the good of gods children especially And therefore are they comaunded to pray for them 1. Tim. 2.12 Thus is their power being of god holie good and their office administration holie good being as is heere shewd by Th-appostle appointed of god for good who doth nor can appoint nothinge but that which is holie good and pleasing to himself for he is holines goodnes it self and he may not nor cannot appoint anie thinge contrary to himself God then haveing ordeyned appointed this holy ordinance with the end and vse of it and manner of administration the magistrates applieing them selves for the same thinge they obey the holy comandemēt and will of god are pleasing and acceptable to the lord in that their obedience for by these wordes Applying themselves there vnto The holy ghost intends and shewes that ther is required a diligent willing faithful obedience in their administration and not a forced constrained obedience as the devills obey god whose obedience is not acceptable and wel pleasing vnto him further thē he is wel pleased in sheweing the power of his owne might in that comaunding them they must obey him for the de●● do not willingly obey god in anie thing They do not willingly knowe god as appeareth when they cried Mat. 8.29 Iesus the sonne of god what have wee to do with thee and although they bele●●e there is one god yet they do it not willingly because they tremble Iam. 2.19 there faith increaseth their feare All this wee speake to make it plaine to the simplest ffirst that there is an obedience which god comandes by the word and worke of his power onely where in they that obey please not god as whē he comanded the vncleane spirits to come furth and they obeyed him And thus did Pharoh obey when he let the people of Israell go to serve the lord as Moses and Aaron had said Exo. 12.31 this was no willing obedience and therefore not acceptable vnto god Secondly there is an obedience which god comandes by the word and worke of his grace wherein and whereby they that obey please god and are acceptable vnto him This is the obedience that is better then Sacrifice And this is the obedience that god requires of kinges Princes and Magistrates even a diligent willing faithfull obedience as is shewed frō these words They are the ministers of god applieing them selves for the same thinge And let vs with all grace and holines vnto god and reverēce vnto this his holy ordināce consider what it is that they are to applie thēselves vnto It is to punish evil doers with the sword and to reward or praise thē that do well