Selected quad for the lemma: mercy_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
mercy_n	good_a	sin_n	sinner_n	3,410	5	7.5691	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A09869	Want of charitie iustly charged, on all such Romanists, as dare (without truth or modesty) affirme, that Protestancie destroyeth salvation in answer to a late popish pamphlet intituled Charity mistaken &c. / by Christopher Potter ...	Potter, Christopher, 1591-1646.	1633 (1633)	STC 20135.3; ESTC S4420	135,510	274

answer but that these two Sacraments by reason of their dignity are specially so called which is all one to say that there are onely two principall Sacraments and many inferiours which is the very thing which is said by the Huguenots in other termes They say there are but two properly and we say there are but two principally Againe we say there are many inferiour Sacraments and they yeeld it if the name Sacrament be taken in a generall signification For Calvin saith that Order is a Sacrament and Melancthon sayes the same and moreover addes Penance Briefly they grant there are seven but not onely seven and in truth none of the ancient Fathers have ever found this number of seven 3. For the two principall Sacraments p Azor. par 1. l 10. 8. cap. 5. §. Praetereà dices Cur inter Articulos fidei non recenserur venerabile Eucharistiae Sacramentum Baptismi Respondeo cum S. Thomâ 2. 2. q. 1. a. 8. a● 6. Richardo 3. d. 25. a. 1. qu. 1 ad 4. eos articulos contineri includi in articulo fidei quo credimus unam sanctam Ecclesiam sanctorum Communionem remissionem pecca●orum nam per Sacramenta peccata remittuntur à Deo Azorius propounds his objection Why is not the Sacrament of the Eucharist and of Baptisme reckoned among the Articles of our faith and thus answers it out of Aquinas and others The two Sacraments are implied in the articles where we professe to beleive the holy Catholique Church the communion of Saints and the remission of sinnes The Creed of Nice expresses Baptisme by name I confesse one Baptisme for the remission of sinnes And the Eucharist being a seale of that holy Union which we have with Christ our Head by his Spirit and faith and with the Saints his members by Charity is evidently included in the Communion of Saints To the 3. we grant good works to be necessary in ordinary course to salvation and that a reward is due unto them not for any dignity in them or us but by divine dignation and by Gods free and gracious promise The faith which justifies is ever fruitfull of such good works a living a working faith But no wise man will put any confidence in the goodnesse of any works he will rather wholly cast himselfe on the mercies of God who for Christs sake accepts of our weake obedience pardons our sins Manes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and crownes us with happinesse This is properly the justifying of a sinner and this we beleive when we professe to beleeve the remission of sinnes wherein with the Scripture and all Antiquity we place our Iustification To the 4. The Creed is a rule of positive truths not a rejection of errors but onely by consequent or implication He that beleives aright in the Lord Almighty beleives all his creatures in themselves to be good and all his institutions to be holy and therefore cannot beleive either any meates to be in their nature polluted or marriage in any persons to be profane Many of the old heretiques who beleived so were men marveilously abused by the Father of lies especially the Manichees who had in them much more of the Infidell then of the Christian if they were not rather madmen according to the name of their Founder then Infidels Yet to do them no wrong it seemes by a Aug. de Mcrib Eccl. Manich lib. 2. c. 18. Hic non dubito vos esse clamaturos invidiámque facturos castitatem perfectam vos vehe menter cōmendare atque laudare non tamen nuptias prohibere quādoquidem Auditores vestri quorum apud vos secundus est gradus ducere atque habere non prohibentur uxores Id. Epist 74. Auditores qui appellantur apud eos carnibus vescuntur agros colunt fi voluerint uxores habent quorum nihil faciunt qui vocantut Electi S. August they did not forbid meates or marriage as absolutely impure or to all onely their choice Elect ones must abstaine the other vulgar their Auditors were left at their liberty The Mistaker desires passionately to free his Church from this Manicheisme and if he can do it we desire not to finde her guilty But if She be not why is single life called Chastity and commended as an eminent degree of sanctimony why is marriage said to be in compatible with b Innocentius Papa dist 82. can Proposuisti Neque eos fas sit ad officia Sacra admitti qui exercent vel cum uxore carnale consortium quia scriptum est Sancti estote quoniam sanctus sum dixit Dominus holinesse or with c Id. ibid. Qui in carne sunt Deo placere non possunt Gods favour nay counted a d Pelagius Papa dist 61. can Catinensis Hominem qui necuxorem habeat nec liberos nec aliquod crimen canonibus inimicumeligi suadeas crime nay a e Bell. de Clericis cap. 19. §. Jam vero Non ●olum conjugium sacerdotum quod sacrilegium est non conjugium sed etiam Sanctorum matrimonium sine pollutione quâdam turpitudine non exercetur sacriledge worse then f Coster Enchirid. cap. de Coelib Sacerdos si for●itetur aut domi concubinam alat tamet si gravi sacrilegio se obstringat graviùs tamen peccat si contrahat matrimonium whoredome And for meates why is abstinence from flesh counted a perfect Christian fast yea holy and meritorious and why is he that eates flesh in Lent punished with a more grievous penance then he that commonly blasphemes the name of God or defiles his neighbours bed or abuses himselfe by drunkenesse or others by railing slandering c. To the 5. The Church of England questions not the sence of those Articles Shee takes them in the old Catholique sence and the words are so plaine they beare their meaning before them Men abounding with wit and idlenesse may seeke knotts in a bull rush and cast a mist over the most cleare truths It is by the Romā Doctors that they are questioned who can neither agree with us nor with themselves g Contr. 5. q. 5. A. 1. Stapleton affirmes the Scripture is silent that Christ descended into hell and that there is a Catholique and an Apostolique Church h 4. de Christo c. 6. 12. Scripturae passim hoc docent Bellarmine on the contrary is resolute that the Article of the descent is every where in Scripture and i 2. 2. q. 1. A. 9. ad 1. Thomas grants as much for the whole Creed Then for the sence of that Article k Thom. p. 3. q. 52. A. 2. in Corp. Some hold Christ descended really into hell l Durand in 3. d. 22. q. 3. Others virtually onely and by effects And by Hell some understand the lowest pilt or the place of the damned as m 4. de Christo cap. 16. Bellarmine at first others the Limbus Patrum as n

Equals the acts and vnion of Charity because they deny what they owe not to her their subiection and seruice this is an vnsufferable and schismaticall arrogance whereof the Church of Rome hath now for many ages beene deepely guilty Many other things are said against vs but surely the most capitall r Valent. in Th. 2. 2. Tom. 3. disp 1. qu. 1. punct 7. in explic quaest § Quibus amnibus Omninò verè Orthodoxè docetur ad Summum Pontificem pertinere explicationem editionem Symboli fidei id est eorum quae à fid elibus credi debent Quae veritas vsque adeo continet summam caput totius Christianae Religionis vt nemo Catholicus esse possit qui illam non amplectatur neque vllus sit Haereticus qui illam non neget Id. ibid. punct 7. §. 40. Postremo idipsum Ab exordio Ecclesiae constat controuersias omnes de religione motas ex D. Petri Cathedrâ fuisse judicatas eosquo tandem solos communi Ecclesiae judicio Haereticos esse habitos qui repugnârint definitioni ejus Cathedrae Heresy Schisme of Greekes Protestants c. is that they refuse to bee commanded and gouerned by him who will needs be perpetuall Dictator at Rome and from thence giue lawes to all the world Communion with the Catholique Church may bee distinguished and measured according to those different degrees of vnion which men may haue with Christ for vpon this vnion that communion is founded Christ may bee considered either as a King or Ruler in regard of the whole visible militant Church or as a Sauiour and Head in regard of his mysticall body or his true spirituall members Among the Kings liege people that liue in outward obedience to his Lawes some carry in secret euill and disloyall affections to him others loue and obey him with th● heart So it is with our Lord. All tha● liue within the pale of the Church professe to honour him as their Prince and Gouernour euen though they deny th● power of godlinesse by hypocrisy o● dissolution others constantly and vnfainedly serue him in all the duties of holinesse He rules them all as King they are his Subiects but he is a Sauiour onely to these latter who liue and dye in hi● true faith and feare who are therefore liuing members of his mysticall body to whom he communicates by his Spirit effectuall graces spirituall motion and eternall life This blessed Company is said in Scripture s Col. 2. 19. to hold the head and is called t Heb. 12. 23. the Church of the first born who are written in heauen and u Gal. 4. 20. the Mother of vs all When some of the Ancients speake of the Catholique Church w Clem. Alexandr Strom. lib. 7. pag. 514. edit Heinsianae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 iterum in fin libr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Origen contr Cels lib. 6. p. 318. Geaec. Haeschel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Isidor Pelus lib. 2. Epist 246. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aug. de Bapt. cont Donat. lib. 5. cap. 27. Ecclesiam veram intelligere non audeo nisi in sanctis justis Et sic passim many times they vnderstand it in a strict notion onely for this fellowship of the Saints as it containes all and onely them that haue spirituall vnion and communion with Christ as their Sauiour When Saint Cyprian compares the Church to Noahs Arke the paraleil runnes most fully and properly on the Church in this sence For of the Arke and this Church it is true whosoeuer is without is saued whosoeuer is without perisheth neither of which perhaps is truly said of any visible Church And thus x 1 Pet. 3. 21. S. Peter seemes to apply that similitude and sayes the Arke was a type or representation of the inward Baptisme or the Lauer of regeneration wherein the sprinkling of Christs blood purges the conscience and saues the soule Communion then with this Church is no lesse necessary to Saluation then vnion with Christ nor can he haue God for his Father who hath not this Church for his Mother Which Sentence S. Cyprian the Author y Epist ad Pompeium vses not of the Church of Rome as the Mistaker seemes to beleeue but where he vehemently disputes against it Whosoeuer either wilfully opposes any Catholique veritie maintained by this Church or the Catholique visible Church as doe Heretiques or peruersly diuides himselfe from the Catholique communion as doe Schismatiques the condition of both these is damnable The Scriptures and Fathers cited here by the Mistaker proue this and no more and therefore proue nothing against Protestants who neuer denied it We deny that * What this importeth see the next §. pag. 58. Popery is any part of the Catholique Church or maintaines any one Catholique verity We deny also that Protestants are in any degree dislinked from the Catholique Church or from the Church of Rome it selfe or from any Church or Christian on earth so farre as they communicate with the Catholique The contrary is easily and vsually affirmed but not so easily proved by firme and conuincing Arguments Charity Mistaken Cap 6. 2. THis unity is directly broken betweene Romane Catholiques and Protestants who are not both professors of this one Religion or members of this one Church For they differ in prince and maine points of faith in which the Reformers haue departed from the Church The Protestants are not at unitie among themselues and therefore much lesse with Roman Catholiques Their bitter contentions and speeches one against another declare them to be of different Churches and Religions And hence it followes that R. Catholiques and Protestants are not both saueable in their contrary waies Answer Sect. 3. THe true difference betweene the Romane and Reformed Parts of the church Protestants haue rejected nothing but Poperie that is corrupt superadditions to the faith confessed by learned Romanists to be doubtfull vnnecessary novelties Errors and Abuses of Rome reformed by vs without Schisme Those errors damnable how and to whom Of the dissentions of Protestants among themselues They differ not in any point fundamentall THe a See D. Abbot True ancient Romane Catholique Ch. 2. p. 81. Ch. 3. §. 3. p. 111. p. 113. 114. Protestants never intended to erect a new Church but to purge the old the Reformation did not change the substance of Religion but onely cleansed it from corrupt impure qualities We preach no new faith but the same Catholique faith that ever hath beene preached Whatsoever is good and true in the Roman profession we approue Wee haue abandoned nothing but Popery which is no branch of Religion but the shame and staine of it nor any part of the Church but a contagion or plague in it which dangerously affected the whole body though by Gods great mercy the vitall parts kept out the poison Naaman was still the same man before and after he was cured of his ieprosie