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	soul_n	4,437	5	4.8368	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A07782	A Christian dialogue, betweene Theophilus a deformed Catholike in Rome, and Remigius a reformed Catholike in the Church of England Conteining. a plaine and succinct resolution, of sundry very intricate and important points of religion, which doe mightily assaile the weake consciences of the vulgar sort of people; penned ... for the vtter confusion of all seditious Iesuites and Iesuited popelings in England ...	Bell, Thomas, fl. 1593-1610.	1609 (1609)	STC 1816; ESTC S101425	103,932	148

aduersaries arguments plainely resolutly confesseth the doctrine which I defend In one place hee hath these expresse words me thinkes he plainely auoucheth he speaketh of Saint Austen that God hath procured euery thing to be cléerely written which to know is necessary for euery mans saluation In another place hee hath these words what things soeuer are necessary are manifest out of scripture Now sir what man can thinke our Iesuite to bee in his right wits that thus woundeth himselfe with his owne weapons for he doth not onely grant that euery thing necessary for euery mans saluation is manifest in the scripture but withall that euery necessary thing is cléerely written in the same and consequently he granteth vnaware against himselfe either that to beléeue the holy Bible to be the pure word of God is a trifle a thing of small moment and not at all necessary to saluation which if the Papists doe they must perforce condemne themselues and vtterly ouerthrow their Romish faith or else that the same is plainely and cleerely set downe in the holy Scripture the cause is cléere I hope I haue said enough Theoph. All the world knoweth old and yong rich and poore learned and vnlearned that to know and beleeue the holy Bible to be Gods word is so necessary to saluation as none without it can be saued It now remaineth for my full satisfaction and resolution in all points of Catholike doctrine in controuersie that if I know how to answere the Papists concerning one point of doctrine wherwith they neuer cease to charge you your profession I would think my selfe able to answere and confound all Papists in the world and to perswade all indifferently affected persons to abhorre and detest late start-vp popery world without end Remig. Let me know I pray you heartily what y● point of doctrine is wherewith our aduersaries so surcharge vs and our profession conceale nothing from me that any way troubleth your conscience for doubtlesse I am most willing to vndergoe any paines for your instruction in the truth Theoph. They charge you to hold teach that the best liuer among you sinneth in the best act he doth which seemeth a doctrine so strange irksome to all godly eares as my selfe cānot but detest the same for if we can do nothing but sinne we must perforce condemne all good workes all preaching all teaching and all holy conuersation Remig. I wonder that any liuing wilcharge our Church with such vnsauory doctrine Theoph. Your aduersaries affirme with open mouthes so disgracing you and your profession as much as in them lieth that this is a generall receiued axiome with all your Deuines Iustus in omni opere bono peceat The iust man sinneth in euery good worke he doeth and that all euen our best workes are sinne Remig. My selfe though most vnworthy of that sacred name am one among the rest Howbeit I am so farre from beléeuing or defending that doctrine that I vtterly renounce the same in the sense formerly by you auouched For the exact examination of which proposition by them te armed our Maxime or Axiome let vs dispute the question pro contra as we haue done the rest CHAP. 6. Of the state of the regenerate with the particular adiuncts of the same Remigius THis proposition which séemeth to trouble you more then a litle the iust man sinneth in euery good work may admit a double sense and meaning viz a rigorous and a fauourable interpretation I● we interprete it according to the rigour of the words the sense must be this the iust man sinneth euen in the best worke he doth which sense I willingly graunt is not onely straunge but with all very irkson●● to all Christian eares howbeit if it may finde a fauourable interpretation the sense and meaning will be this the iust man sinneth whiles he doth the best worke he can which sense is most Christian sound Catholike Apostolicall and consonant to the holy scriptures But here ye must marke seriously that it is one thing to sinne in doing a good worke an other thing to s●me while the same good worke is a doing Iheoph This your distinction as it is very subtile so is it also right iovous comfortable to mine heart it affordeth me a kind of glimmering though no ful insight into the question Remig. He that will exactly know the truth of this question must ap●ly distinguish the quadruple state of man First his state before sinne vntill his fall Secondly his state after sinne vntill his regeneration Thirdly his state after regeneration vntill his glorification Fourthly his state after glorification world without end In the first state albeit man sinned indéede and thereby made both himselfe and his posterity subiect to eternal torment yet was he so created of God his maker that he might haue liued without sinne for euer and aye In the second state man can doe nothing that good is but sinne continually In the third state man by Gods grace and great mercy is enabled to do good though not wholly to ●schew sinne saue onely according to the measure of his regeneration In the fourth state man is so confirmed in grace that he cannot sinne world without end Which distinction being well marked and remembred we shall easily vnderstand that albeit man can neuer be without sinne in this life but adde sinne to sinne continually yet may he by the grace of regeneration do good workes euen while he sinneth mortally Theoph. It seemeth to mee a thing impossible that man shall be able to do any good worke while he sinneth damnably Remig. It is a generell receiued axiome with all skilfull Logicians that true things must be graunted fals● things denied and ambiguous things distingushed which being true as it is most true indéede if we shall distinguish regeneration aright the truth of this intricate question will soone appeare viz. that one may aswell both sinne and do good at one and the same time as he may at the same time be both a father and a sonne Theoph. Our Papists contend with might and maine that howsoeuer we distinguish regeneration yet shall man in his iustification be freed from all sinne and consequently he cannot sinne mortally in the best act he doth Remig. The Papists erre grosly about regeneration whilest they doe not vnderstand the same aright according to the holy scriptures or they beare the world in hand that euery iustified person is fréed from all sinne in his soule and onely subiect to sinne materially in his body which if it were true as it is most false then doubtlesse could not the regenerate man commit mortall sinne while he doth his best workes Theoph. The Apostle seemeth to stand on their side when he telleth vs that the flesh lusteth against the spirit and the spirit against the flesh and it is confirmed by the same Apostle in another place where he affirmeth himselfe to serue the law of God in his

he doth Remig. True it is that the best liuers on earth are great sinners and that they may iustly be damned to hell for the same For as S. Austen saith grauely Woe to the best liuer on earth if God iudge him his mercy set apart But hereupon can it neuer be concluded that the iust man sinneth in euery worke he doth Theoph. The best workes of the regenerate are vnperfect and consequently the regenerate man sinneth in the best worke he doth Remig. Your consequence doth not hold the reason is at hand viz. because euery imperfection neither doth nor can make a good act euill for although imperfection be so linked and chained with sinne in y● regenerate that whersoeuer it be found there is sinne also in the same subiect yet is not that sin in the act well done but either in some other act euill done or else in the omission of that which ought to be done Let vs take an example for the illustration of the truth and question now in hand and let vs suppose that S. R hath lent 40. pounds vnto T. B. to be repaid vpon May-day next at which day y● said T. B. bringeth onely 30. pounds being all y● he possibly can prouide In this ease the debtour tendereth an vnperfect paiment to the Creditour Howbeit he doth not wrong the creditour in bringing him 30. pounds but the iniury is done in not bringing more Theoph. He wrongeth his creditor by his vnthankefulnesse in that he doth not bring him the iust summe which he borrowed Remig. The Creditor is wronged indéed yet not in y● paiment of the 30. pounds but in the non paiment of other ten pounds Imperfection is euer cheyned with sin as is already sayd yet the sinne or wrong done in this case to the Creditor is not in the 30. pounds truly paid but in the ten pounds remaining vnpaid For example sake A seruant receiuing of his maister ten shillings to be distributed to the poore giueth onely eight shillings thereof to them and reserueth two shillings to himselfe In this case the seruant trespasseth generally yet not in distributing eight shillings a part of his charge but in kéeping back two shillings which he should haue giuen For when a seruant is commanded to do althing which hée doth onely in part but not wholly the offence is not in that which he doth but in that which he leaueth vndone Euen so is it in the question now in hand For the lowly Publican sinned not in smiting his breast and in asking mercy for his sinnes The Mid-wiues Shiphrah Puah sinned not in that they feared God and disobeyed y● kings wicked commandement Moses sinned not in s●aying y● Idolaters at Gods appointment Hanna sinned not in powring out her soule before the Lord. Rahab sinned not in receiuing the spies peaceably Dauid sinned not in cōfessing his sinnes when Nathan the Prophet reproued him for the same Peter sinned not in wéeping bitterly for his sinnes Cornelius sinned not in fearing God praying continually King Asa sinned not in doing right in the eyes of the Lord. King Ezechias sinned not in cleaning to the Lord and in not departing from him Iosias sinned not in turning to y● Lord with al his heart with all his soule and with all his might Paul full of the holy Ghost sinned not in reprouing Elimas the sorcerer for peruerting the right waies of the Lord neither yet in hating the sinne which he could not auoide Abel sinned not in offering a greater sacrifice then Caine by which he obtained Gods owne testimony that he was righteous Abraham sinned not in obeying God when he was called neither in offering vp his onely sonne when God commanded him so to do Iob sinned not in being vpright and iust in fearing God and eschewing euill Zacharias and Elizabeth sinned not in walking in all the commandements of the Lord without reproch S. Stephen full of the holy Ghost and ready to giue his life for the truths sake sinned not in calling on God and saying Lord Iesus receiue my spirit Dutifull subiects sinne not in praying dayly for their Soueraignes for holy writ pronounceth it to be good and acceptable in the sight of God All which and many other like testimonies which in regard of breuity I now omit do proue and euidently conuince that though the regenerate sinne while they do their good workes yet do they not sinne in doing the same for it is one thing to sin in doing the worke another thing to sin while the worke is a doing Theoph. Your discourse hath fully satisfied me in this intricate and difficult question I perceiue your distinction to be as true as it is subtile the ignorance whereof hath brought no small ruine to the Church of God howbeit sundry mighty obiections may be made against the same which by your fauour I shall propound as they come to my mind Obiection first Theoph. It seemeth to many a thing impossible that a man while he sinneth should do good Remig. It is no more impossible then it is for the same man to be a father while he is a sonne Theoph. The same man cannot be both a father and a sonne at one and the same time in one and the same respect but in diuerse respects though at the same time Remig. True that is and I desire no more the holy Apostle decideth the controuersie in these golden words I my selfe in my mind serue the law of God but in my flesh the law of sinne here the chosen vessell of God doth plainely expresse and liuely lay open before our eyes that himselfe both did good workes and also sinned while he did the same though not in the same respect for to serue the law of God is a right good worke but to serue the law of sinne is a great offence yet both these the Apostle did at the same time though not in the same respect for as he was regenerate he serued God truly but in the vnregenerate parts both of body soule or flesh and mind which with the Apostle are all one he sinned damnably Theoph. How can the Apostles act be vnperfect and yet without sinne Remig. I haue so plainely vnfolded this difficulty already that I greatly admire how you can bee ignorant thereof imperfection though it bee euer chained with sinne in the regenerate doth not for all that connotate his act well donebu teither some other act euill done or else the ●mission of the act that should be done For example Saint Paul when he serued the law of God in his mind did a good act though vnperfectly and sinned not in doing the same howbeit at the same time he sinned perfectly in seruing the law of sin neuerthelesse his imperfection consisted not in seruing y● law of God which was an act pleasing God who neuer is or can be pleased with sinne but it consisted in seruing the law of sinne which was perfectly an act no way pleasing God

man can truly and dutifully serue two masters as a seruant ought to doe for it is not the part of a seruant to hate his master to withstand his commaundes and euery houre to fight with him as the regenerate children of God do continually with sin yea the Apostle confirmeth the same sense when he plainely confesseth of himselfe that he did not that good which he would but that euill which he would not and thereupon concludeth that he himselfe did it not but the sinne that dwelled in him for albeit sinne against his will remained still in him and had daily conflicts and continuall cumbats with him yet had he the victory and vpper hand ouer sinne in that he stood constantly at defiance with it and would neuer yéelde consent vnto it Thirdly that one may serue two contrary maisters secundum quid though not simpliciter in part but not simply wholly or totally and this sense doth the holy Apostle affoord vs while he confesseth resolutely that he himselfe serued the law of God in his mind but in his flesh the law of sinne for by reason of the reliques of the flesh and grace of the spirit he was deuided in himselfe Theoph. This seemeth to smell of Popery for they teach that the regenerate sinne onely in the body materially and not at all in the soule Remig. I haue proued formerly if you wel remember y● the Apostle vnderstandeth by y● word flesh whatsoeuer is in man not yet renued by y● holy Ghost to wit not only the sensitiue appetite but euen 〈◊〉 〈◊〉 will ●●●●nerate For as the same Apostle ●ai●h else where 〈◊〉 They that are in the flesh cannot please God which is all one as if he had said they that haue not the spirit of regeneration which abolisheth sin in them though not all at once but by degrées cannot possibly please God neither can y● Popish sense by any meanes be true séeing by it none liuing no Pope no Cardinall no Iesuite can possibly please God The reason is euident because none can liue on earth but which haue their soules in their bodyes This sense the Apostle doth plainly deliuer in these words immediatly following now ye are not in the flesh but in the spirit because the spirit of God dwelleth in you but if any man haue not the spirit of Christ the same is not his here it is cléere that the word flesh doth connotate whatsoeuer is in man vnregenerate but not the body which the soule informeth This sense is more plainely confirmed in another place where it is written for we know that the law is spirituall but I am carnall sould vnder sinne where we sée euidently that the Apostle by flesh meaneth neither the body onely nor the soule onely but both body and soule so farre forth as they are vngenerate for the word carnall doth not barely connotate any one part either of body or of soule but the whole person of man not yet purified with the grace of regeneration The words are very emphaticall for I am carnall S. Paul speaketh of himselfe being the regenerate child of God and for all that fréely acknowledgeth himselfe to be carnall and sold vnder sinne Which acknowledgement he maketh in respect of his vnperfect renouation as well of soule as of body giuing vs thereby to vnderstand that the best 〈◊〉 〈◊〉 〈◊〉 are sanctified but in part not wholly and perfectly For doubtlesse if the sanctification of Gods Children were perfect in this life S. Paules should haue found no defect but he that is iustified and sanctified must continually endeuour to bee more and more iust and holy Which precept is giuen in vaine if sanctification in this life be perfect Theoph. I see it most euidently that S. Paul and the rest of the Apostles were not sanctified wholly but onely in part and that therefore they both sinned and did good workes at once albeit they sinned onely while they did their good workes but neuer in doing the same Gods holy name be blessed for that insight into the Catholike truth which in great mercy he hath by this conference bestowed on me And I most humbly thanke you Father R●●igi●● for your most Christian paines on my behalfe faithfully promising to rest yours during life in what I possibly may or can as one that oweth euer himselfe vnto you Laus Deo vni trino FINIS Ma● v 14● Luc 13. v. 24. Mat. 20. ● 17. Luc. 〈◊〉 v. 24. Pope Stephanus a cruell Ty●●nt Pope Iohn a notorious who ● munger Pope Bonifacea Church rob●● Pope Ben●● an extortione● Pope Iohn with child Pope Boniface entred as a Fox li●ed as a Wolfe and died as a Dogge Pope ●ylu●ster promised ●omag● to the Deuil Robert parsons an holy Fryer If th●● shalt read ●hi● Anatomy thou canst not but abho●●e ●a●e ●p●●a●● Popery Aug. Epist. 119. A●●st contra Epist ●●●dam S. Aus●●● respected ●uccession w●●ch was ●oy●●● with holy ●●f● and pure ●oct●i●● the euill life of Ministe●s doth much hurt to the truth Rom. 2 v. 14. Act. 27 v. 10 11 〈◊〉 Hebr. 31. v. 7. Note that the Bishop of Rome did neuer aledge for himselfe that he could not erre because hee kn●we no such prerogatiue in very deede Cyp●● Epist ad Pompeum The Iesuites are a now young ●ecte of Fiyers The papists are the de●●med Catholique we the reformed Rom 1. v. 8 The sect of Franciscans Theophilus a Citisen of Rome Let this be well remembred our Church reuerenceth antiquity onely reiecteth nouelties The late romish ●aith is the new religion Ma● 13. ver 25. we are the true reformed Catholikes ● reg 2. ver 27. 35. ● par 1● 4. reg 8. 2. 2. pat 29. par 2● 30. 31. 34. Mat. 10. ● 12 Luc. 12. ● 3● Grat dist 4● chap. 〈◊〉 Pap● Ans. 2. q. 7. Cap. ●u●● The Author takes it vpon his saluation th●● hee dealeth truely 〈◊〉 dela●i● vigner d● ver● fides ●●ra in 16. cap. Mat. ●ose A●●● ● s. p. 2. q. de exco● ar 4. d●●f 1. The Popes double person Soto in 4 s d. 2. 4. 2. 〈◊〉 ● Qu●dl ● ● 10. S. R. pag. 417. Lib. 6. de ha●●t cap qui conque caus 17 ● 4. cap. si ●u● Popery is a most meserarable religion Gers in Serp● de Pasck ● pa●t The Pope ●rr●d as a publique person ie cannot be denied Alphon. ● Castrolib ● ad vers h●re ses ●rop● 〈◊〉 〈◊〉 Bellarm. de ●um Pontifice lib 4. c. 14 ●●te pope●y i● not the old but the new religion Di●it Adrianus A. D. 1171. A tricke of Legierdemaine A most blasphemous doctrine Marke this well Gers. prim art de e●am doct consid 2. Gers in pripart de appellat a Papa in prop●sit This my selfe admit and beleeue Beliarm de concil libri 2. Cap. 2. The councell of Cōstance deposed Pope Iohn Alphons lib 1. Cap. 4. aduers. haeres Celestine erred as Pope and publike person This fact of S.