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
A34251	The Confession of faith of those called Arminians, or, A declaration of the opinions and doctrines of the ministers and pastors which in the United Provinces are known by the name of Remonstrants concerning the chief points of Christian religion / translated out of the original.		1684 (1684)	Wing C5791; ESTC R26041	123,515	276

Thes 2. 11. Ro. 2. 25 c. Eph. 2. 2. 4. 17 18 19. them oftentimes more then ordinary greivous curses Sometimes also by blinding them by hardening them by delivering them up unto the efficacy of errour and unto their own corrupt desires and unto a reprobate mind which doth not so much as approve of what is right nor justly approve it self to any other yea up into the power of Satan himself who worketh powerfully in the Children of disobedience Lastly sometimes by punishing them exemplarily openly * Exod. 9. 16. Isa 14. 4. Dan. 4. 28 29 c. Act. 12. 23. asit were upon the Theatre of the World before the Sun and in the sight of others he magnificently maketh shew of his just displeasure and terrible power in them 5. It varieth in respect of quality Another diversity from the manner of working because first about some objects either to effect them or to hinder them from being effected or for the directing of them God useth his absolute and irresistible Omnipotency † 2 Chro. 20 27 28. Isa 10. 5 6 7. c. ●h 46. 10. Act 7. ●1 c. about others he affordeth his concurse and help fit and accommodate to things and as it were attempered to our own nature Secondly some things he doth immediately work by himself other he worketh mediately by Angels men or other creatures 3. some things he accomplisheth as it were by a Physical or natural action or way of working other he effecteth by an ethical or moral Operation and both these are done according to the natures and faculties or powers implanted in things in their Creation seldom indeed above but never contrary to them Lastly he doth administer or manage and order all things in the best manner that is always for the most part agreeable to his own nature and the nature of things 6. Wherefore although the Providence A consectary for contingency and the liberty of the will of God do intervene or interess it self in | Prov. 16 4. c. ch 21. 1. c. all the deeds words and thoughts of all Men and God thereby disposeth of all outward actions and events of all things according to his alone pleasure yet the natural contingency of things and the innate * Deut. 30. 15. c. 1 Chro. 21. 10 c. Isa 1. 19 c. Act. 5. 4. c. 1 Cor. 7. 37. 2 Cor. ● 11. 9. 7. liberty of Mans will once long since given it in Creation he doth never take away thereby but leaveth ordinarily the natures of things safe and entire and in such sort concurreth with the will of Man in acting that he suffers it also to act acording to its own nature and freely perform its part and therefore doth not at any time lay upon it a necessity of doing well much less of doing ill 7. There is therefore nothing that comes 2. Against Fortune ● Fate to pass any where in the whole World rashly or by chance that is God either not knowing of it or not regarding it or only idly looking on much less he altogether withstanding it or being wholly against it and not in the least willing to permit it And there is nothing also done by Man whether good or evil altogether fatally and incontingently or precisely necessarily that is God violently forcing their Wills to this or that or at least offering any irresistible force to any Men by any absolute and evermore efficacious decree whether you will call it effective or permissive as some are pleased fondly to speak to do so or otherwise 8. Therefore by reason of the true 3. Against the Epicureans Stoicks c. Providence of God to wit wisely holily and righteously moderating or ruling all things there is no place left at any time in the World either for the blind fortune and brute temerity of the Epicureans or for the Iron and fatal necessity of the Stoicks Manichaeans or Predestinarians Which two rocks as being indeed extremely prejudicial and dangerous are chiefly in this point or matter to be taken heed of and avoided From whence furthermore those who are truly pious being rightly informed of al● these things in Adversity become always patient and | Job 1. 21. 2. 10. Psal 18. 116. 12 13 c. Mat. 6. 25 c. 2 Tim 4. 17 18. in prospetity al● was thankful towards God and moreover for the future also do repose willingly or freely and constantly their chiefest confidence in God as their mos● faithful and trusty Father CHAP. VII Of the Sin and Misery of Man 1. BOth these Works of the Divine Sin goeth b●fore Redemption Goodness of which we have spoken to wit Creation and Providence are seconded or followed by a singular Work of Grace and Mercy but such as unto which sin it self hath ministred a certain occasion * Rom. 3. 20. c. 5. 12. c. 6. 20. c. and which is the consequent of sin the just punishment or penal or miserable Estate of Man from which they that believe are freely delivered by Christ of which things we are hereafter in order to treat 2. Sin was at first in this manner Of Adam's first Sin brought into the World † Gen. 2. 17. Man being created with such Faculties as we have said God gave him a Law of not eating of the Fruit of the Tree of the knowledg of Good and Evil standing in the midst of the Gar●en under the pain of Eternal Death and divers Miseries besides That Law Adam brake | Gen. 3. 1. c. Rom. 5. 12. c. 1 Tim. 2. 13 14. 2 Cor. 11. 3. together with Eve his Wife being beguiled by Satan and deceived by his false perswasions He brake it I say not only by a Spontaneous Will or a Will not forced but by a Will * Exod. 7. 29. Rom. 5. 18 19. Gen. 2. 1. c. altogether free because he was not forc't either by any outward violent impulse or any secret and hidden determination or necessitation proceeding either from God or the Devil to will to pluck or eat of the Forbidden Fruit nor did he fall into the sin through any withdrawing or denying which some ignorantly call permission or the efficacious permissive Decree of any Divine Virtue or action necessary for the A confutation of the error touching the manner and cause of this Sin avoiding of sin nor lastly was he impelled or moved by any Power Command or Instinct althoughn ever so secret or hidden to transgressof or from God to wit that God might have an opportunity to exercise his sparing or pardoning Mercy and punitive Justice as some perversly teach For by this means God would truly properly and chiefly nay solely be the Author of Sin yea by this means that transgression would not be truly properly sin at all not could Man by reason thereof have become truly guilty or justly miserable