Selected quad for the lemma: mercy_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
mercy_n	ghost_n	person_n	sinner_n	2,278	5	9.1104	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A12062	The triall of the protestant priuate spirit VVherein their doctrine, making the sayd spirit the sole ground & meanes of their beliefe, is confuted. By authority of Holy Scripture. Testimonies of auncient fathers. Euidence of reason, drawne from the grounds of faith. Absurdity of consequences following vpon it, against all faith, religion, and reason. The second part, which is doctrinall. Written by I.S. of the Society of Iesus.	Sharpe, James, 1577?-1630.	1630 (1630)	STC 22370; ESTC S117207	354,037	416

only a shadow a faigned diabolicall Fayth not a true diuine and supernaturall Fayth tending to iustification by which euery Christian belieues these articles 2. Is oppugned the vnity of God Deum by Caluin who houldes that the Sonne hath an essence distinct from the Father By Beza and Stegius who hould that the essence is diuided into three persons 3. By Luther who houldes that the Diuinity is threefold 4. By Melancthon who houldes that there are three Diuinities or essences in God By Sanctius who entitles his booke De tribus Eloim of three Gods 5. By the Tritheits in Polonia who expresly hould there are three Gods and three Eternalls 6. Is oppugned the God-head it selfe and his mercy and goodnesse 1. By all those who make God the authour willer commander and worker of sinne and damnation because so is his will and pleasure Who make him a sinner a great sinner the only sinner Who make him a lier a dissembler a tyrant and transforme him into a very deuill himselfe as is before proued and deduced 2. By those who make the diuinity of God passible as with Eutiches the auncient condemned hereticke Luther and Iacobus Andreas do 3. By those who affirme the diuinity to haue beene not only a mediatour betweene God and man as Caluin and Beza did but also to haue beene obediēt to God as Melancton and after him many Lutherans Tigurins also did And further to haue exercised the office of a Priest offering sacrifice to God as Iewell did affirme All which opinions do make many Diuinities in God one inferiour to another because where one is a mediatour is obedient doth offer sacrifice to another there must be a subordination subiection and distinction there one must be inferiour and distinct from the other and so there must be many distinct Diuinities and these inferiour one to another which is contrary to the nature of diuinity God-head 4. Is oppugned the person of the Father and with him the whole B. Trinity by Luther who affirmes that the diuinity is as well three and of three sorts as are the three persons that the word Trinity is an humane inuention a word which sounds coldly and is not to be vsed but insteed of it the word God and did therupon thrust out of his Letanies that prayer Holy Trinity one God haue mercy on vs. And did leaue out of his Germane bible those words of S. Iohn alleadged by Athanasius Cyprian Fulgentius to proue he blessed Trinity against the Arrians There are three which giue testimony in heauen the father the word and the holy ghost and these three are one To all which also Caluin subscribes who not only affirmes that the prayer Holy Trinity one God haue mercy on vs doth displease him as sauouring of barbarisme but also wrests all those places by which the Fathers out of the old and new Testament did proue against Iews and Arrians the diuinity of Christ to a contrary sense and meaning as the Lutherās in diuers bookes on set purpose against him haue conuinced And Danaeus his successor after Beza followes him who affirmes that the same word Trinity and the same prayer Holy Trinity haue mercy on vs is a foolish and dangerous prayer All which are directly contrary to the auncient orthodox and Catholicke doctrine of the B. Trinity three persons and one God 5. In the same first article is oppugned the omnipotency of God almighty by Beza VVhitaker others who affirme 1. That God cannot place one body in two places by replication or other wayes that is Christs body in heauen and on the altar at the same time 2. That God cannot place two bodies in one place by penetration one of another that is that Christs body with the stone of the sepulcher at his resurrection with the dores of the house at the entring to his disciples and with the solidity of the heauens at his ascensiō could not be togeather in one place but the stone dores or heauen were diuided opened or resolued into some liquid matter 3. That God cannot draw a camell or a cable-rope as it is said in the Ghospell though a needles eye 4. That God hath no absolute power to do any more then he hath already done 5. That the position of the archangell Gabriel Any word is not impossible with God is not generally to be belieued nor vniuersally to be admitted Al which if they be true that is if the diuinity be passible be a mediatour be a priest and be three and distinct as the person are if God be the authour and worker of all sinne and euill if the word Trinity and the prayer Holy Trinity haue mercy on vs be to be left out as barbarous foolish and dangerous if God cannot place one body in two places or two bodies in one place cannot draw a cable-rope through a needles eyes can do no more then he hath done then is the Deity the vnity the Trinity the goodnes and the omnipotēcy of God all which are by this first article belieued by this doctrine and these Doctours oppugned and so the Fayth of the first article reiected Secondly in the second article attributed to S. Iohn is oppugned the worke of the whole Trinity the Creation of heauen and earth 1. By Caluin who will haue only the Father properly to be creatour of heauen and earth as to whome alone the name of God by excellency is due and the Sonne to be the Vicar of the Father and to haue the second degree of honour after him 2. By Stenberge Seruetus Blandrata Somarus Francus others cyted by Kellison who deny the Diuinity of the holy Ghost as the third person in the Trinity and admit only a vertue from the father which they call the holy Ghost But if the father be only God if the sonne be inferiour as his vicar and second to him if the holy Ghost be only the vertue of the father not a person distinct from him then is only the father and not the sonne and the holy Ghost with the whole Trinity the creatour of heauen and earth Wherby the second article is oppugned Thirdly In the third article attributed to S. Iames the greater is oppugned the diuinity of the sonne second person Iesus Christ his only sonne our Lord. 1. By Luther who detested the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or consubstātiall signifying the sonne to be of the same substance with the father and made the diuinity of the sonne passible with Eutiches as I haue shewed before 2. By Caluin Beza and Whitaker who admit Christ to be sonne of the father but not to be God of the father or of the essence of the father or God of God as the Nicene Creed expresseth but God of himselfe and withall affirmes that the father doth not continually eternally beget the sonne 3. By Caluin Beza others before cited who make Christ as

detractiue in euery one And on the contrary how we and our doctrine do honour attribut to the same God and Christ all worthy and due respect of veneration honour in all which as it is affirmatiue in it selfe so it is honourable to God and agreable to reason in all and euery particular point and opinion in controuersy First therfore for God they dishonour and derogate 1. From the blessed Trinity in that as before some of them do deny the distinction of the three persons some the vnity of one nature some the consubstantiality of the Sonne with the Father some the deity of the Sonne from the Father as God of God some the deity of the holy Ghost as God some the prayer Holy Trinity one God haue mercy vpō vs. We with the ancient Church acknowledge three persons and one God the second person God of God and consubstantiall with the father and the third person of the holy Ghost proceeding frō both the father the sonne in them one holy Trinity three persons and one God 2. They and their spirit derogate from the mercy of God in that according to them he is cruell and tyrannicall in that he will not haue all saued will not giue sufficient meanes to all to be saued hath willed appointed and ordained millions of soules to be damned and to sinne that for it he may damne them and accordingly torment thē for that sinne which he himselfe willed ordained wrought and compelled them vnto We and our Catholicke Church attribute honour to him and his mercy in that according to vs he would haue all saued giues to all sufficient meanes to be saued creates and ordaines all to be saued wils not the death and damnation of any nor doth damne any but those who for their owne fault and sinne by themselues willingly committed against him his good will and goodnesse do deserue 3. They their spirit do derogate from Gods goodnesse in that according to them he who is good al good yet is not pleased pacifyed worshipped or delighted with good works but doth will ordaine commande compell and necessitate bad works and so is the authour of all euill and all euill works in men and doth esteeme impute that which is wicked and sinfull in men for no sinne in them but accounts that which is bad good him that is wicked iust We our Catholik doctrine do attribute due honour to the same goodnesse of God in that according to it God hates detests forbids and punishes all sinne and sinfull actions conuerts sanctifies purifies and make cleane pure and iust all sinners by his grace duely disposing themselues so reputes them as they are become truely iust in that God is delighted pleased pacified and honoured by good workes which he doth will command and reward in man who according to his will by his grace workes them 4. They their priuate spirit derogates from his iustice in that according to their doctrine he is short of iustice in rewarding none who deserue well and do him seruice exce●ds all iustice in that he ordaines men to an eternall and intollerable paine who haue deserued none 2. In that he punisheth them for that which he himselfe not only willed and commanded thē to do but also wrought and effected in them 3. In that he creats and dignifies them with his gifts graces for that end that he may himselfe cruelly torture and torment them and that in hell for no other end but to shew his power iustice ouer them 4. In that he laies precepts vpon them which are impossible for them to performe and commands them to abstaine from that which himselfe forces them to do and wils them to practise that which he giues not power freedome or sufficient meanes to practise We and our Catholicke doctrine do honour and giue due respect to his Iustice 1. In that according to vs he rewards all who deserue well and punisheth none but those who deserue ill 2. In that he punisheth all for their owne fault which they themselues committed and none for that which himselfe willed 3. In that he created all to be saued and gaue them meanes sufficient to be saued in which he shewed his mercy and punisheth with hell those who would not vse those meanes in which he shewed his Iustice 4. In that he gaue precepts and made lawes easy gaue meanes to performe them sufficient punisheth only those who willingly breake them 5. They and their priuate spirit derogate from his omnipotency in that according to their doctrine he is not able to place one body in two places in the B. Sacrament nor two bodies in one place in his natiuity resurrection and ascension nor to draw a Cable rope or camell through a needles eye nor by his absolut power to worke any more thē already he hath wrought We and our Catholicke doctrine do attribut to his omnipotency that he is able to do all the former and what more he pleases to do which is not either wicked and so is against his goodnesse or not contradictory and so implies in it selfe an impossibility to be done And in these do the Protestants their spirit by their doctrine derogate from God and his Deity from his goodnesse his mercy his Iustice and his omnipotency and impute to him wickednesse cruelty iniustice and impotency In all which we in our doctrine do the contrary Secondly for Christ our blessed Sauiour they their doctrin of the priuate spirit do dishonour him derogate 1. From his felicity beatitude in this life denying him to be viator and comprehensor that is enduring the paine and miseries of mortall men in his body and enioying the felicity and blessednesse of glorious Saints in his soule In which we do honour him belieuing that from the first instant of his cōception his soule had in his body the same blessednesse as now it enioyes in heauen by the perfect vision fruition of God though by dispensation for our redemption the same did not redound to the glory of his body till after his resurrection 2. From his knowledge they derogate and dishonour him in making him ignorant and defectiue of knowledge in many things and as a scholler to haue profited in his booke and learning of sciences and trades as other children do In which we giue him the honour to haue had all the treasures of knowledge and wisedome to haue vnderstood all the perfection of all sciences and artes and to haue perfectly conceiued all things past present or to come by a diuine infused knowledge from the first instant of his conception in his mothers wombe Thirdly From his primacy and supremacy ouer his Church they derogate and dishonour him in that they deny him as a man sensible and visible to haue beene the head foundation of his Church and to haue had any perpetual visible monarchy