Selected quad for the lemma: mercy_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
mercy_n	pardon_v	sin_n	transgression_n	2,321	5	9.8948	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A22701	Saint Augustine his enchiridion to Laurence, or, The chiefe and principall heads of all Christian religion a most profitable booke to all those which desire to haue a most compendious briefe of Augustines doctrine, out of Augustine himselfe, when he was old, being repurged, by the old manuscript, of many faults and vnusuall wordes, wherewith it formerly flowed.	Augustine, Saint, Bishop of Hippo.	1607 (1607)	STC 921.5; ESTC S1512	82,205	310

guiltie both of actuall and originall sinnes of all his ancestors whereby euery one the later he is borne the greater sinner hee shall be borne or whether God doth therefore threaten posteritie with reuenge for the sinnes of their parents vnto the third and fourth generation because hee doeth not extend his wrath any further vpon the children for their fathers faults staying his proceedings therein by his owne mercy lost they vpon whom the benefit or grace of regeneration is not bestowed should bee pressed downe with too heauie a burthen in their euerlasting damnation if or necessitie they should be capable euen from their cradle or their forefathers sinnes originally and punishable also for the same or whether any other conclusion 〈◊〉 so great controuersie vpon ●ector 〈◊〉 and conference of holy scriptures may be found out or not found out 〈◊〉 not rashly giue my definitiue sentence or resolute opinion therein CHAP. 48. Originall sinne is by Christ onely abolished HOwbeit that one sin which beeing 〈…〉 ainous in respect of the place and state of so great felicitie wherein it was committed as that in offence of one man originally and as I may say radically all mankinde was in the state of damnation is not satisfied nor 〈◊〉 but onely by the mediator of God and man Christ Iesus who onely was o 〈…〉 to be borne as that he had an neede of regeneration or new birth TOVCHING THE baptizing of Iohn Baptist CHAP. 49. That Iohns baptisme did not wash away sins but was onely a preparatiue to Christs baptisme why Christ would bee baptized by Iohn THey were not therefore regenerate who were baptized by Iohns baptisme wherein ●e himselfe was also baptized But they which receiued baptisme at his hands were prepared by his fore-running ministry it were who said Prepare the way of the Lord to him onely by whom onely they bee regenerate For his baptisme was not in water onely as Iohns was but also in the holy Ghost that by the same holy Ghost euery one might be regenerated which beleeued in Christ of which holy Ghost Christ being borne needed no regeneration Whereupon the speech of God the Father vsed vnto him that was baptised thou art my sonne this day haue I begotten thee doth not only point at that particular day wherein he was baptised but hath relation also to the time of his immutable eternitie thereby to giue demonstration that the man Christ appertained to the person of the onely begotten sonne For whereas that day neither taketh his beginning from the end of yesterday nor endeth at the beginning of to morrow it is therefore alwaies to day Hee would therefore be baptized by Iohn in the water not because any iniquitie that was in him should be therby washed away but that his humility might 〈…〉 So therefore 〈◊〉 to passe that baptism● 〈…〉 him that needed washing no more then death found any cause in him worthy punishment that the diuell beeing oppressed c. vanquished by the veritie of his righteousnes and not by the force of his power because hee had most vniustly slaine him without any desert of sinne hee might iustly lose the interest possession which he had of those which he held as prisoners for the debt of sinne Hee therefore was partaker of both that is to say of baptisme of death and that cruely in regard of Gods fauourable decree or disposition it should be so and not vpon any vrgent cause to bee pittl●d but other vpon his pittifull will and disposition to vndergoe the same that que mā might free the worlde of sinne euen as one mā brought sinne into the world that is to say vpon all mankinde TOVCHING THE death crucifying resurrection and ascension of Christ is also of the fruit following all these CHAP. 50. By Christ not onely originall sin is abolished but also all other sinnes forgiuen ONely this beeing the difference that one man had brought one sinne vpon the 〈◊〉 and this one man hath taken away not onely that one sinne but also all other sinnes which he found added thereunto Wherupon the Apostle faith The hurt done by one hauing sinnes is not comparable with the benefit 〈…〉 〈◊〉 which came by one For one sinne pulled vpon vs the iustice of God to our condemnation but his grace or fauour Iustifieth vs from many sinnes Because verely that one sinne wherewith wee bee originally stained although it bee 〈◊〉 and but one maketh euery one subiect to damnation and the grace or mercy of God on the other side iustifieth a man from many sinnes who besides that one whereof generally and originally hee is Partaker with all mankinde hath manifoldly sinned by his owne transgression CHAP. 51. All in Adam were damned but all 〈◊〉 Christ be fraud from this damnation HOwbeit inasmuch as a little after he saith As 〈◊〉 mans transgression 〈◊〉 the condem● 〈◊〉 of all 〈◊〉 the righteousnesse of one man was wrought the ●●stificatione of all It doth plainly declare that there were none of Adam 〈◊〉 but sonnes of damnation and none on the other side deliuered from damnation except he were borne againe with Christ CHAP. 52. That baptisme beeing in or the similitude both of Christ death and his resurrection doth euidently declare that all which be baptized as well infants as they which bee at mans esate doe die to sinne in Christ and in him also doe rise againe to newnesse and holinesse of life AFter he had said as much as he thought sufficient for his Epistle touching the punishment brought vpon vs by one man and the fauour by another he doth consequently commād vnto vs the wonderful mysterie or holy baptisme therby to make vs kn●w that baptisme in Christ is none other thing than a similitude of Christs death and on the other side that the death of Christ is nothing else but a resemblance of the remission of sinne that as he died indeed so are our sinnes truely forgiuen as his resurrection was certaine so is our iùstification For hee saith What therefore shall we say shall we remaine in sin that grace may abound For he had said before where sinne did abound grace did super abound Whereupon hee propounded vnto himselfe this question Whether in respect of the aboundance of grace to bee expected we are to abide in sinne Whereunto he answereth God forbid And hee laieth downe a reason saying If wee be dead to sinne howe shall we liue therein Afterwardes to shewe that we were dead to sinne he saith Doe yee not knowe the same in as much as all wee which bee baptized in Christ Iesu 〈◊〉 baptized in his death One of which text if wee bee taught that wee are dead vnto sin because we are baptized in Christs death then vndoubtedly bee infants dead vnto sinne which be baptized in Christ because they be baptized in his death For it is spoken without exception of any Whosoeuer therefore wee be which bee baptized in Christ wee are baptized in his death For to what

temptation then Christ then had hee not him for his foundation in as much as hee preferred them before Christ the foundation being the first thing that is to bee layed in any building For fier whereof Paul the Apostle spake in that place ought to be taken for such a thing as thorow which both these parties which are to bee tried must passe that is to say as well as he which buildeth gold siluer pretious stones vpō this foundation as hee which buildeth wood grasse and stubble vpon the same For after hee had deliuered this doctrine he addeth thereunto this saying The fier shall trie euerie mans worke of what sort it is If any mans worke that hee hath built vpon abide hee shall receiue wages If any mans worke burne hee shall lose but hee shall bee safe himselfe nouerthelesse yet as it were by the fier The fier therefore shall trie not one but both their works For fier is the touchstone of tribulation whereof in another place it is plainely sayd That the fornace tryeth the potters vessell and tribulation tryeth the righteous This fier while wee are in the flesh hath this effect which the Apostle spake of saying If it happē vnto two which be faithfull the one whereof hath his minde fixed vppon celestiall things thinking how to please God that is to say building vpon Christ his foundation golde siluer and pretious stones and the other hath his thoughts vpon worldly things studying how to please his wife that is to say building vppon the same foundation wodde grasse stubble The first mans labour burneth not because hee set not his fancie vpon those things the losse wherof might grieue him But the other mans labour burneth because the losse of those things is greeuous which are possessed with pleasure and delectation Howbeit in either of these two cases forasmuch as the partie thus tried had rather lose worldly delectation then Christ and doth not forsake Christ vppon any feare to lose those transitorie things albeit it grieue him to part with them hee saueth himselfe no doubt therein and yet as it were by fier Because the griefe of the losse of things which he loued doth burne him but it doth not ouerthrowe or consume him being fortified with a foundation that is permanent and euerlasting CHAP. 69. That all this disputation of purgatorie fier is doubtfull and the fier it selfe auaileable to fewe THat such a thing may bee after this life is not incredible the matter being questionable whether it be so indeed as also that it may bee found out or concealed how diuers of the faithfull bee so much the later or sooner saued by a certaine purgatorie fier by how much the more or lesse they loue these transitorie goods beeing notwithstandinge not of that sorte of whome it is written that they shall not inherit the kingdome of God vnlesse their sinnes be forgiuen as competent petitioners I say competent meaning that they should not be barren in almes deedes Wherevnto the Scripture doth attribute so much honor as the Lord affirmeth that he will impute the fruitfulnesse therof onely to those which stand on his right hand vpbraiding them with barrennesse of such fruite which stand on his left hand When he shall say vnto the first sort Come ye blessed of my father and receiue the Kingdome of God and to the second sort Goe yee into euerlasting fier Animaduersions vpon the 69. Chap. That such a thing may be after this life is not incredible the matter being questionable whether it be so indeed c. BIshop Iewell in his apologie alleageth this place and diuers others out of Saint Augustine shewing that sometime hee saieth there is such a certain place sometime denieth not but there may be such a one sometime he doubteth sometime againe he vtterly denyeth there is any at all thinketh that men are therein deceiued by a certaine naturall good will they beare their friends departed Out of which variable assertions hee gathereth verie concludently that Saint Augustine tooke this matter of Purgatorie fier neither for an Article of the Christian faith for thereof it had not beene lawfull for him to doubt nor for any tradition of the Apostles Let no man therefore bee led by this place to beleeue any such fabulous doctrine TOVCHING ALMES DEEDES CHAP. 70. Wee may not take a libertie to sin presuming of almes deedes TRuely wee must take heede least any man do thinke that those enormious crimes the doers whereof shall not inherite the kingdome of heauen may bee dayly committed and dayly redeemed with almes deedes For our life is to be amended and God to be made propitious vnto vs for our sinnes past in regard of almes deedes and not as it were hired therunto wherby wee may purchase a libertie to sinne without punishment For God hath not giuen to anie man the raines to sin although in this worlde hee pardoneth sinnes alreadie done through his owne mercie in case there bee a neglect of conuenient satisfaction CHAP. 71. That light or small sinnes obtaine pardon at Gods hands by saying of the Lords prayer ●●ds also that it is an almes deede if any man forgiue his brothers offence THe dayly prayer of the faithfull maketh satisfaction for dayly and small sinnes without which this life is not ledde Wherfore it properly belongeth to them to say Our father which art in heauen which are regenerated to such a father by water and the holy Ghost This prayer doth whollye procure remission of small and daylye sinnes and it blotteth out all those trespasses which the life of the faithfull wickedly spent but reformed by repentance doth forsake in case as it is truely said forgiue vs our sins because there is no want of sins in vs to be forgiuen so on the other side it be as truely and vnfainedly said as we forgiue them which trespasse against vs that is to say that that bee fulfilled which is desired Because it is almes to forgiue a man that asketh pardon Animaduersions vpon the 71. Chap. The dayly prayer of the faithful maketh satisfaction for dayly and small sinnes c. THis Chapter seemeth a little to leane vnto the doctrine of Ueniall sins But Danaeus commenting vpon this very place doth discusse and clear that doubt saying that by a figuratiue kinde of speaking that thing is attributed here to the effect of prayer which belongeth onely to the passion of Christ whose blood is the expiation and cause of remission both of light and heauy sinnes For praier is the waie and meanes directed by Christ himselfe to obteine our petitions of God saying in the seauenth of Mathew Ask and it shall be giuen you Which attribute of prayer is much like vnto the Merchant who if hee haue made a prosperous voyage or aduenture vseth to saie that he hath been enriched by that his voyage or aduenture Finally Danaeus doth cite a comparatiue speech of auntient Fathers who affirmed that great sinnes were to bee done away by

penance and small offences by iteration or daily saying of the Lords Praier lest any man should take a liberty to sinne hearing that enormious sinnes might be redeemed by penance or on the other side should bee terrified and driuen to despair if he were inioyned penance for euery small fault and insirmitie Prayer therefore maketh way to the remission of both these degrees of sinnes by the blood of Christ alone howsoeuer the discipline of the Church teacheth vs to knowe how to obtaine forgiuenesse in either kinde Let not therefore this Chapter preiudice Saint Augustine in that point of doctrine nor peruert any other therein CHAP. 72. There bee many kindes of almes howbeit that best whereby we pardon our brother whē he hath offended vs. BY this it appeareth that that saying vttered by the Lord Giue almes and all things shall bee cleane vnto you reacheth to all good actions done out or mercie and compassion that is profitable For not onelie hee which giueth meate vnto the hungrie drinke vnto the thirstie apparell vnto the naked harbour vnto the harbourlesse a place of refuge to the persecuted to the sicke or prisoner visitation helpe to the weak conduct to the blinde comfort to the mourner physicke to the sicke direct●ō to him that is out of the way counsaile to him that doubteth and to euery one in want that which he needeth But also hee which forgiueth him who hath offended him giueth almes yea and hee who by stripes amendeth him ouer whom hee hath authoritie or reformeth him by any discipline and yet notwithstanding forgiueth him with all his heart the trespasse of him whereby he was either damaged or offended or els praieth that it may be forgiue him He doth not onely perform an almes deed in y ● he pardoneth and prayeth withall but also in that he correcteth or inflicteth some punishmēt that reformeth because therein he doth a deede of mercy For there bee many good offices done vnto men against their wills where their good is sought and their owne liking not regarded because they are found to bee their own enemies And they in verie deed become rather their friendes whom they take to be their enemies Through which errour they render euil for good wheras a Christian ought not to render euill for euill There be therfore many kinds of almes the performance whereof helpeth vs in the remission of our owne sinnes CHAP. 73. That euerie Christian ought to be such a proficient as that he can frame himselfe to loue his very enemies BVt there is nothing of greater excellencie than that charitie whereby wee forgiue from out hart that trespasse which any other man hath done vnto vs. For it is not so great a matter to bee kinde or liberall towardes him who hath done thee no harme But it is a more notable thing and effect of an heroicall disposition to loue thine enemie also and for thine owne part alwayes to wish well and to do wel when thou maist to him which wisheth euill vnto thee and would harme thee if hee could giuing eare vnto Christes saying Loue your enemies bee good vnto them which hate you and pray for them which persecute you But because these things be onely in the power of the perfect sonnes of God to performe to the attainement of which perfection euerie faithful person ought to extend his vttermost indeuour and by praying vnto God striuing with himself perswasion to bring his minde to that affection yet because this so great a vertue is not intertained by so great a multitude as wee may beleeue are heard in that part of the Lords prayer where it is saide Forgiue vs our trespasses as wee also forgiue our debters without all doubt the words of this promise bee fulfilled if a man which is not as yet of that perfection as he can vpon the sodain loue his enemy yet when hee is intreated by one that hath trespassed against him to forgiue him doth vnfainedly and from his heart forgiue him being led by the same reason that hee would in like manner bee forgiuen himselfe being a petitioner to God when hee prayeth and sayth Euē as we forgiue our debters That is to say So forgiue vs our debts when wee our selues do aske remission thereof as wee forgiue our debters when they desire the same CHAP. 74. They which forgiue not other men the trespasses done vnto them do not obtaine pardon at Gods hand in the like case NOw againe he that prayeth that man to forgiue him whom hee hath offended being inwardly stirred vp to that motion vpon a remorse of the offence or wrong he hath done him such a person is not now to bee accounted for an enemy so as it should bee as harde a matter to loue him in this case as it was whē he was a professed enemie And whosoeuer doth not vnfainedly forgiue another man which seeketh peace the iniurie he hath done him being penitēt for the same let him not think by any meanes to find remission of his owne sinnes at Gods hands because truth cannot lie For how can it be vnknowne vnto any that heareth or readeth the Gospell who it is that pronounceth this saying I am the truth who after that he had taught vs a forme of prayer doth exceedingly cōmend that sentence in the same prayer saying For if you doe forgiue men their trespasses your heauenly father will also forgiue you your offenses Hee that is not awaked with so great a thunderclap is not asleepe but rather dead and yet is it able to raise vp the dead CHAP. 75. That almes doth neither profite infidels nor those which obstinately continue in sinfull life TRuely they which liue most wickedly will not amend such a life and so bad conditions and in the midst of their highest offences and execrable sinnes cease not to multiply their almes deedes they do vainely flatter themselues presuming of that which the lord speaketh saying Giue almes behould all things shall be made cleane vnto you For they do not vnderstand how far this saying is to bee extended But to the end they may vnderstand it let thē harken to whom it was spoken For it is written in the Gospell that a pharisie desired Christ as hee was speaking that hee would dine with him and Christ being within his house set him down to dinner Now the Pharisie began to say within himselfe wherfore did hee not wash before dinner And the Lord said vnto him Yee Pharisies doe make cleane the outside of the Cuppe and dish but that which is within you is full of rapine and iniquitie Yee fooles did not hee which made the outside make the inside also Howbeit of your superfluitie giue almes all things shall be made cleane vnto you Are we so to vnderstand this saying as that all things were cleane vnto the Pharisies because they gaue almes as these sinnefull persons before spoken of thinke they are to do albeit the Pharisies beleeued not in the Gospell nor

iustice because he taketh mercie on whom hee will and hardeneth whome hee will Which when the Apostle did speake hee therein extolled grace for the commendation whereof hee was forthwith to speake of those Twinnes in Rebeccaes woomb which being vnborne and doing nothing that was either good or euill to the ende yet that Gods decree touching election might stand immutable it was saide vnto him that was elected beeing not chosen in respect of his workes but by the mercie of him that called Because the elder shall serue the yonger For confirmation whereof hee addeth another saying of the Prophet where it is written Iacob haue I loued but Esau haue I hated Hee therefore perceiuing how this which hee had spoken might worke in those which were not of capacitie to reach vnto the height of this doctrine of grace What therefore shall ●ee say sayth hee is there any iniustice with GOD Far bee it from vs to thinke so For it seemeth to sauour somewhat of iniustice that without any merits of good or euil works God should elect the one and hate the o●●er In which matter if GOD had meant of ●uture workes either good in Iacob or bad in Esau both which God did fore knowe hee would not haue said Not by workes but he would haue said by futureworks and by that meanes would hee haue discus●ed this controuersie nay rather haue made it no question at all necessary to bee satisfied Now in that he answered God forbid that is to say God forbid that there should bee any iniustice with God presently thereupon to prooue that this matter came not to passe throgh any iniustice in God hee sayth For hee saide to Moses I will haue mercie on whom I will haue mercie and I will shewe mercie to whom I will shewe mercy Who therefore but hee that is vnwise will think God to be iniust whether he do inflict any penal iudgment vpon the worthy or shewe mercie vnto the vnworthie Finally he inferreth saying Therfore is it not in him that willeth nor in him that rūneth but in God which taketh mercie For both the Twinnes were borne by nature the children of wrath not by any of their owne workes but being originally tyed in the bonde of damnation through Adams fault But hee which sayde I will showe mercie to whome I will shewe mercie did loue Iacob through a mercie freely proceeding out of himselfe and hated Esau through a fatall iudgement Which iudgement seeing it was due to both hee that was chosen did acknowledge in that which happened to the other that was refused That hee was not to boast of the difference of their seuerall works in that the same punishment did not fall vpon him beeing in the selfe same Predicament of damnation but to reioyce in the liberalitie of Gods grace and mercie because it was of Gods mercie and not of him that willed or of him that runned For the vniuersall face and countenaunce as I may so saye of the holy Scriptures is obserued by a most highe and profitable mysterie to admonish all the behoulders thereof that hee which glorieth should glorie in the Lord. CHAP. 99. Although certaine bee reiected by God yet they which bee damned may neither complaine of Gods iniustice nor are they therefore to be helde excusable for their transgressions For the reason of Gods secret decree and counsaile is beyonde our vnderstanding VVHen as the Apostle had commended the mercie of God in that which he sayth Therefore it is not in him that willeth nor in him that runneth but in the Lord that taketh mercie afterwards also to commend his iustice for towards whom mercy is not extended it is not iniustice but iustice for there is no iniustice with God hee by and by addeth saying For the scripture saith to Pharao Because I haue stirred thee vp to this action that I might shewe my power in thee and that my name might bee knowen throughout all the World By which sayings iustifying both his assertions both of mercie and iustice hee sayth Therefore doth the Lord take mercie on whome hee will and harden the hearts of whome hee will Hee is no doubt mercifull in all goodnesse and bardeneth whome hee will without imputation of iniustice to the ende that neither the person pardoned should boast of his owne merites nor the partie damned complaine but of his owne deserts For by his mercies onely hee maketh knowen the redeemed from the reprobate both which the generall occasion drawen from ADAM originally had conioyned in one masse or lumpe of perdition Which saying who so doth heare in that sort as that hee sayth What cause is there of further complaint for who can resist his owne will as though therefore the sinner were not to bee blamed because God taketh mercie on whome hee wil and againe hardeneth whom hee will GOD forbidde that wee should bee ashamed to aunswere heereunto as wee see the Apostle hath aunswered it already saying O thou man what art thou that makest this aunswere vnto God Dare the vessell say vnto him that made it Why didst thou make mee so Is it not in the power of the Potter of one and the selfe same masse or lump of clay to make one vessel to honour and another to dishonour For in this place certaine foolish persons do suppose that the Apostle was wanting in his aunswere checking the boldnesse of the partie opposite to supplye the want of reason to maintaine that which hee had affirmed Howbeit that saying O man what art thou is of greate waight and efficacie By which question hee reduceth man briefly in one worde to a consideration of his owne capacitie howbeit rendering indeed a notable reason thereof For if hee bee incapable of these assertions what is hee that dare aunswere GOD therein And if hee bee of vnderstanding to apprehende the doctrine hee wanteth matter to make any further replie For hee plainely seeth if hee vnderstand it rightly that all mankinde generally by the iust iudgement of GOD is originally damned in the Apostasie of ADAM In so much as if noe man thereby bee freede from perdition no man canne take exception to the iustice of GOD or they on the contrarie ought to be pardoned which inioy Gods fauour and mercie therein to the ende it might appeare out of the multitude of persons vnpardoned and left in the state of deserued damnation what the vniuersall pollution of mankinde did merite and whether the iust iudgement of GOD would haue brought all men if his vndeserued mercie had not assisted vs That the mouth of euerie one which would glorie in his owne merits might bee stopped and that he that gloried should glorie in the Lord. TOVCHING THE Will of God CHAP. 100. That nothing happeneth without the will of God For when men doe sinne Gods will hath a part therein SVch be the wonderful works of the Lorde being most exquisite in all things which hee will haue accomplished and so wisely also contriued as when as both the