Selected quad for the lemma: mercy_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
mercy_n	father_n	sin_n	sinner_n	3,110	5	7.5131	4	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

in Christ neither were regenerate by water and the holy Ghost And seeing all creatures bee vncleane whom the faith of Christ doth not purifie thereupon was that saying Purifying their harts by faith Also the Apostle saith Ther is nothing pure to them that are defiled and vnbeleeuing but euen their minde and consciences are defiled How therfore should all things be pure vnto the Pharisies though they gaue almes and were without faith Or how could they haue faith if they refused to beleeue in Christ and to be borne anewe by his spirit And yet is it true which they haue heard Giue almes and all thinges shall be made cleane vnto you CHAP. 76. That is the best almes amongst all others if any man haue compassion of his own sinnefull life to the ende hee may amend the same and please God NOw he that will giue almes according to the rule of Gods word must begin at himselfe and bestowe the same first vpon himselfe For almes is a worke of mercie that saying being agreeable to that definition Thou that seekest to please God haue pity vpō thine owne soule For this cause are we regenerate to the end wee might please God that sin worthily displeasing him where with we were infected in our first birth This is the first kind of almes which we bestow vpō ourselues in as much as we haue reclaimed our selues being sinners by the mercy of God hauing pity vpon vs acknowledging the iustice of his iudgement wherby wee were become miserable of whom the Apostle meāt saying The iudgement of one was on al to condēnation yeelding him thāks for his exceeding loue whereof he speaketh himselfe being the trumpet of his own mercy God himself cōmending his loue towards vs because whē we were sinners Christ died for vs that also we truly sentecing our miserable estate honouring Gods mercy towards vs might leade a godly and vertuous life Which iudgmēt loue of God because the Pharisies regarded not yet had they tithes of the least kind of fruits in respect of the almes which they gaue Therefore gaue they not almes beginning therwith at thēselues towards whom they should first of al haue beene mercifull in regard of which order of affectiō it is said thou shalt loue thy neighbor as thy self Whē therfore he had reproued thē because they washed themselues in the outward part were inward ly ful of rapine iniquity giuing them to vnderstād that ther was a kinde of almes first to be ministred to themselues that they ought to purifie the inward man howbeit saith he giue almes behold al things shall be pure to you afterwards to declare vnto them what he exhorted and what they neglected to do least they shuld thinke that their almes was vnknowen vnto him hee sayeth Woe bee vnto yee Pharisies as though hee should haue sayde I did exhort yee indeede to giue almes whereby all things should bee made cleane vnto you But woe bee vnto you which tythe mynte and anniseedes and euery kinde of herbe for I know these almes which yee giue whereunto I would not haue yee to thinke that mine exhortation tended But ye vtterly neglect the iudgement mercy of God by which kinde of almes ye might be purified of all inwarde pollution your bodies also made clean which yee wash outwardly For this is the meaning of all things that is to say both things inwarde and outwarde as it is written in other places Make cleane those things which be within and those things which be outward shall be also cleane But least hee should seeme to refuse these almes which are yeelded out of the fruites of the earth these things saith hee which I haue formerly mentioned ought yee to do and yet not to omit the others that is to say the tythes and the fruites of the earth CHAP. 77. This true almes which wee giue to our selues in amending our wicked liues that which we giue to others be not of our selues but of Gods gift LEt them not therfore deceiue thēselues which by the most liberall almes giuen either out of their fruites or out of their purse doe thinke to purchase impunity of themselues continuing still in the sauage crueltie of heynous offences and wickednesse of enormious crimes For they doe not onely commit these sinnes but take such delite therein as they wish alwayes to continue in the same if they could without punishment But hee that loueth iniquitie hateth his owne soule and he that hateth his own soule is not mercifull but cruell For in louing the same as concerning the world hee hateth it as touching God If therefore he would giue almes vnto himselfe whereby all things might be cleane to himselfe he should hate the same as touching the world and loue it according to God No man therefore giueth any kinde of almes but to enable himselfe to giue hee first receiueth it from him that wanteth not and therefore it is said His mercie shall pardon me TOVCHING THE varietie of sinnes CHAP. 78. That certaine things seeme little in respect of the kinde and qualitie thereof which are sinnes notwithstanding albeit reputed in the number of lesser sinnes IT resteth in the iudgement of God and not of man to determin of sins which of them be little which be great For we see that certain things were permitted by the Apostles thēselues by way of pardō as was that which venerable Paul saith vnto man and wife Defraude not one another except it be with consent for a time that ye may giue your selues to prayer againe come togither that Satan tempt you not for your incontinencie It might be thought not to be a sin for a man to haue carnall knowledge with his wife vpon any other motion then to beget children which is the good of matrimonie but for carnall pleasure that therby the weakenesse of those which cannot liue chastly might auoyd the deadly sin of fornication adulterie or any other kinde of vncleānesses too filthie to bee vttered and whereunto lust may inforce vs through the tentatîon of Sathan therfore might be thought not to be a sinne as I saide but that he addeth afterwardes This I say of fauour and not of commādement Who now denieth it to be a sinne when as the authority of the Apostle confesseth that they are to haue toleratiō which do the same It is also of the like nature where it is said Dare any of you hauing businesse with an other be in aged vnder the vniust not rather vnder the Saints And a little afterwards If then yee haue iudgement of things pertaining to this life set vp them to iudge which are least esteemed in the Church I speake it to your shame Is it so that there is not a wise man among you no not one that shall be able to iudge between his brethren But brother goeth to lawe with brother and that vnder the vnbeleeuers For there it may be thought that to haue sued one against