Selected quad for the lemma: mercy_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
mercy_n	death_n	lord_n	sinner_n	2,648	5	7.4070	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A02347	The staffe of Christian faith profitable to all Christians, for to arme themselues agaynst the enimies of the Gospell: and also for to knowe the antiquitie of our holy fayth, and of the true Church. Gathered out of the vvorks of the ancient doctors of the church, and of the councels, and many other doctors, vvhose names you shall see here follovving. Translated out of Frenche into English, by Iohn Brooke of Ashe next Sandvviche. With a table to finde out all that which is contayned in the booke.; Baston de la foy chrestienne. English	Brès, Guy de, 1522-1567.; Brooke, John, d. 1582.	1577 (1577)	STC 12476; ESTC S103536	181,177	440

iustifie him Euen as Dauid sayth Blessed is the man whome the Lorde accepteth and iustifieth without workes and how is he iustified But forasmuch as he receiueth of God righteousnesse and what righteousnesse the righteousnesse of fayth the which God giueth without any good workes preceeding but not without good workes following after for righteousnesse of fayth profiteth not if after the fayth receiued man doth not exercise him selfe in all good workes In the same I doe not account thy workes good what soeuer they be if they doe not proceede from the good roote of fayth In the same God doth not giue vnto thee the payne and punishment whiche thou hast well deserued but he doth giue vnto thee the grace not deserued nor due He oweth vnto thee punishment and he giueth vnto thee mercie and doth pardon thee Begin then to be in fayth through the forgiuenesse of thy sinnes Gregorie vpon Ezechiel the first boke homilie 7. Then our iust aduocate doth defende vs for iust at the iudgement bicause that we shoulde acknowledge our selues and accuse our selues as vniust Let vs not then trust in our weepings nor in our works but in the allegation of our aduocate Augustine in his booke of meditations Chap. 14. This is lyfe eternall that they knowe thee to be the only very God and whome thou hast sent Iesus Christ through a right fayth and through workes worthy of fayth For thy inestimable loue exceedeth all knowledge the which thou hast shewed vnto vs throughe thy pietie and goodnesse vnto vs whiche are vnworthy For thy sonne our God in no sort toke the Angels but he tooke the seede of Abraham being made like in all things vnto vs without sinne This is verily all my hope and all my trust for the porcion of euery one of vs is to the same Iesus Christ our Lorde that is to saye the fleshe and the bloude and so where my porcion doth reygne there I doe beleeue that I shall reygne there where my flesh is glorified there I doe know my selfe to be glorified there where my bloude doth beare rule there I doe knowe that I shall rule Although I be a sinner yet I doe not distrust of the communication of this grace and if my sinnes do hinder or let it my substance doth require and aske it And if my offences doe shut me out the communion of the nature doth not dryue me backe but our Lord God is meeke and lowly and loueth his fleshe and his members and his bowels in himselfe which is God and in Iesus Christ our Lorde most meeke and louing and gentle in whome we are raysed vp and are already ascended into heauen and already sitting in the celestiall place Our fleshe doth loue vs and we haue in him the prerogatiue of our bloude for we are his members and his fleshe and finally he is our heade of whome all the bodie doth depende as it is written bone of my bones and fleshe of my flesh and they shall be two in one fleshe this mysterie here is great I saye in Christ and in the congregation sayth the Apostle Augustine in his manuel Chap. 22. All my trust and hope is in the death of my Lorde his death is my merite my refuge my helth my life my resurrection my merite is the mercy of god I am not poore of merite so long as the Lorde of mercie shall be in being if the mercies of the Lorde are great I am great in merites the more puissant he is for to saue so much the more am I assured Augustine in his manuel Chap. 23. I haue committed a great sinne and do feele my selfe culpable of a great many of sinnes and yet I will not despayre For where sinnes haue abounded grace hath more abounded He which hopeth not to haue pardon of his sinnes he denyeth that God is mercifull he doth great iniurie vnto God which distrusteth of his mercy as much as he can he denyeth that God hath loue truth and strength in whiche things consisteth all my hope that is in the loue that he hath towards me to make me his adoptiue sonne in the veritie of his promise and in the puissaunce of his redemption Let my foolishe thought nowe thinke and murmure as long as it will saying but what art thou and what is this glorie and by what merites thinkest thou to haue it Then I doe aunswere in good fayth I doe knowe verye well vnto whom I submit my selfe and that through great loue he hath made me his adoptiue sonne and is true in his promises and of power to fulfill them and it is lawfull for him to doe all that pleaseth him I cannot then bee afrayde of the multitude of my sinnes if I doe remember the Lordes death S. Ambrose in the booke of Iacob and of blessed life Euen as Iacob hauing not of his meate the eldershippe hid him selfe vnder the habite of his brother and apparayled him selfe with his coate the which did giue a most sweete sauour and in this manner presented him selfe vnto his father to receiue to his profite the blessing vnder the person of another so it is necessary that we doe cloth our selues and put on the righteousnesse of Iesus Christ through fayth and that we doe hide our selues vnder the deuine purite of our eldest brother if wee will be accepted and taken for righteous before God And truly the same is the true verytie for yf we doe appeare before God not clothed with the righteousnesse of Iesus Christ without doubte we shall be iudged worthy of eternall damnation S. Ambrose vpon the .4 chapter of the Epistle to the Romaines They are manifestly blessed vnto whom without laboure or without any workes iniquities and wickednesse are pardoned and the sinnes couered not requiring of them any works of penance but that they doe beleeue onely Ambrose vpon the 3. Chapter of the Epistle to the Romaines They are iustified freelye throughe his grace bicause that not doing anye thing and not rendring the lyke by onely fayth they are iustified through the gift of God. Augustine in his boke of 50. homilies Homilie 14. The Lord will giue vnto me the crown as a iust and righteous iudge For hee which beholdeth after that he hath beheld the worke cannot deny the reward I haue fought a good fight that is a worke I haue fulfilled my course that is a worke I haue kept the fayth that is a worke There remayneth for mee the crowne of righteousnesse that is the rewarde But thou doest nothing to the rewarde and in the worke thou hast not wrought alone thou hast the crowne of him but the work is of thee and yet it is not but throughe the ayde of him I haue fought I haue ended and fulfilled my course I haue kepte the fayth He doth rewarde the goodnesse but what goodnesse Such as he hath giuen Hath not he giuen vnto thee to fight a good

Open thy mouth wyde and I shal fill it And although that we cannot open the mouth except it be through the ayde of him without whome we can doe nothing Neuerthelesse wee doe open it through his ayde and through our worke but the Lorde doth fill it without our worke By and by after he sayeth God doth many good things in man which man doth not But man doth none which God doth not to the ende that man doth them Augustine vpon Saint Iohn in the 49. treatise Chap. 9. Let no man then flatter himselfe for of himselfe he is a deuill but of God he is blessed And what is that to be of himself but of sinne Cast awaye the sinne which is of thee thy righteousnesse sayth he is of me For what hast thou that thou hast not receyued Augustine in his contemplations of the soule with god Chap. 18. O Lorde I doe confesse as thou hast taught me that I am no other thing but altogither vanitie and a shadow of death and but a darke earth vayne and voyde the which without thy blessing doth not encrease and bring forth anye fruite but confusion sinne and death If I haue had any good thing I had it of thee All that which I haue receyued is from thee or I had it of thee If I doe any thing that is right that is through thee But when I am fallen I am fallen through my selfe and had alwayes remayned in the myre if thou hadst not lifted me vp I had bene alwayes blinde if thou hadst not illuminated mee When I did fall downe I shoulde neuer haue bene raysed vp againe if thou hadst not giuen me thy hande And afterwarde also when thou hadst raysed me vp I shoulde haue fallen agayne if thou hadst not sustayned mee I had bene oftentimes lost if thou hadst not gouerned me Euen so O Lorde euen so thy mercie hath alwayes gone before me in deliuering me from all euill keeping me from those that be past and in keeping me from those that be present and in defending and preseruing me from those whiche are to come breaking also in peeces before mee the snares of sinners in taking awaye the occasions and the causes for if thou hadst not done vnto me those things I had done all the sinnes of the worlde For O Lord I doe knowe verye well that there is no sinne that euer man hath done but that an other man dothe the same if the creator of whome man is made be absent But thou hast done it so to the ende that I doe not that which thou hast forbidden and hast shed out in me thy grace to the ende that I may beleeue in thee c. Augustine in his .2 boke of the remission of sinnes Chapter 18. Men doe take payne to finde in our wyll some goodnesse which is ours and not of God but I doe not knowe howe they can finde it Saint Barnarde in the first homily of the Annunciation of the Virgin Mary As touching good workes it is moste certayne that no man hath them of him selfe for if the humaine nature could not continue in his state when it was whole and perfect how much lesse can it rayse it selfe nowe in that it is marred and corrupted It is most certayne that all thinges drawe to their beginning asmuch as is possible for them Augustine vnto Vitalis in the 107. Epistle Aunswere I pray thee how saith the Apostle in giuing thankes to God the father which hath made vs fitte to be of the company of Saintes in light if it be not he which doth deliuer our free will but that the free will doth deliuer it selfe We doe render then faulsly thankes vnto the father as if he did that which he doth not and he hath erred whiche hath sayde that he doth make vs fitte Aunswere how we haue our free will for to deliuer vs from euill and for to doe good and when free wyll was vnder the power of darkenesse From which darkenesse if God hath deliuered vs as saith the Apostle truely he hath made the wyll free wherefore it followeth that euen as men are not faythfull but by free wyll Neuerthelesse they are made faithfull through the grace of God which hath deliuered free will from the power of darkenesse And so the grace of God is not denyed but is declared to be verytable and true although no merytes of men preceede it And free will is so defended that it is affirmed by humylitie and not ouerthrowen by pryde Then the grace of God is not geauen in the nature of free will nor in the lawe nor in doctryne as the wicked and peruerse Pelagian hath set foorth But is geiuen to all the workes through the will of him of whome it is wrytten O Lord God thou doest seperate from thy wyll the soule that is wylfull for we haue lost free wyll for to loue God through the greatnesse of the first sinne c. Afterwardes he sayth in that we doe beleeue in God or in that we doe liue faithfully it lyeth not then in mans will or running but in the mercy of God nor that we ought to wyll nor runne but bicause that he doth in vs both the wyl and the running Let vs not say then that the grace is the loue but let vs acknoweledge the grace which doth cause the doctrine and learning to profit for where that grace is absent we doe see that the same doth hinder and let the learning Augustine in his fyrst booke against Pelagius and Celestine Whosoeuer hath heard and learned of the father commeth vnto me The wyll of mā is so ayded not only in this that it doth knowe what it must doe but hauing knowen what it doth And therefore when the Lorde doth teach through the grace of his spirite he doth teach in such sorte that not only euery one doth see that which he hath learned in the knowledge thereof but of will he doth desire it and of worke fulfill it Augustine in the .3 booke vpon the wordes of the Apostle .3 sermō And in his booke of the spirite and the letter Chapter 3. How are these wicked men proude of free wyll before they are free or of their strength if they are already free they doe not consider that in this word of free wyll is signified a libertie For where the spirite of the Lorde is there is libertie If then they be the seruantes of sinne how doe they bragge and bost to haue free wyll For of whome soeuer a man is ouercome vnto the same is he in bondage If they are already deliuered how doe they boste them selues as it were of their proper workes Are they so free that they would not be the seruantes of him which sayth without me ye can doe nothing Iesus sayth No man can come vnto me except the father which hath sent me drawe him Saint Iames Euery good gift and euery perfect gift is from aboue and cōmeth

agaynst the Pelagians 5. booke There is but two wayes that is one to damnation and one to saluation Augustine in his Enchiridion 108. Chapter The time then which is betwene the death of man and the latter resurrection the soules are receyued into secrete receptacles euen as euery one is worthy eyther of rest or of miserie according to that that he hath deserued when it liued in the flesh Augustine of the Citie of God .10 boke 24. Chapter Speaking vnto Porphyrius a Platonist He hath not known Iesus Christ to be the beginning throughe whose incarnation we are purged In the same booke Chapter 22. We haue then victorie in his name who hath taken mans fleshe and hath liued without sinne to the ende that he being the Priest and the sacrifice was made the forgiuenesse of sinnes that is to saye by the mediator of God and men the man Iesus Christ through whom the purgation of our sinnes is made we are restored agayne with god For men are not seperated from God but through sinne of which the purgation is not done in our life through our vertue but through Gods diuine mercie through his clemencie not through our power for the same vertue which is called ours whatsoeuer it be is graunted vnto vs through his goodnesse Reade Lactantius Firmianus 6. booke 3. Chapter of the institutions agaynst the Gentiles and Idolaters There is but two wayes the one of vertue the other of sinne which leadeth vnto hell Augustine of the Trinitie .4 booke 13. Chapter By his death that is to saye throughe one onely and moste true sacrifice whiche hath bene offered for vs he hath purged and hath abolished and put out all the faultes for the whiche the principalities and powers doe detayne vs for to bee punished and hath called vs through his resurrection vnto a newe lyfe we which are predestinated he hath iustified those whom he called and hath glorified them whome he iustified Augustine in his Enchiridion vnto Laurence Chapter 66. Some men beleeue that those also whiche haue not abandoned the name of Christ and whiche haue bene baptised in his Churche and haue not bene cut of from the same through any schisme or heresies that in whatsoeuer sinnes they haue liued the which they haue not defaced and blotted out through penaunce nor redeemed through almes but shall perseuer and continue in them continually vntil the last day of this life shall be saued through the fire Although that according to the greatnesse of their sinnes and misdeedes that fire shall be diuturnall not eternall But me thinketh that those which beleeue that and notwithstanding are catholikes are deceyued through mans beneuolence For the holy Scripture if one doe loke in it answereth an other thing S. Ierome vpon the Prophet Esay 65. Chapter He which shall not obtayne pardon of his sinnes whilst that he liueth in this body and shall so depart out of this life hee perisheth to God and leaueth to bee although that he ryse vnto himselfe in paines Augustine writing vnto Macedonius 54. Epistle There is no other place for to correcte the manners then in this life for after this life euery one shall haue that he hath here gotten Againe in this world the mercye of God helpeth those which doe repent but in the world to come repentance profiteth not but we must render and giue account of our workes Libertie of repentance is only giuen vnto vs in this life after the death there is no licence of correction nowe is the time of mercye afterward shall be the time of iudgement Augustine vpon S. Iohn 12. treatise Expounding the wordes of Christ hee which beleeueth not is already iudged Also the iudgement is not yet appeared but the iudgement is already done And the Lorde knoweth those which are his and knoweth those which shall abyde looking for the crowne of glorye and those whiche abyde looking for the fire S. Chrysostome in the .2 sermon of Lazarus Make readye the woorkes for the ende and prepare thy selfe to the waye And if thou hast taken by violence anye thing from anye man restore it and make restitution and saye with Zachaeus if I haue taken any thing from any man by forged cauillation I restore it him foure double And if thou art angry with any man reconcile thy selfe before that thou cummest to iudgemente paye here all thinges to the ende that without trouble or molestation thou mayest see that iudgement All the while that we be here in this life we haue a most faire and shining hope but when we shall be departed and deade we shall no more repent nor doe penance nor washe and clense the sinnes that wee haue committed Afterwardes he saith truly he which shall not in this lyfe washe and clense his sinnes in the other lyfe he shall finde no consolation Saint Cyprian agaynst Demetrian 1. Treatise Beleeue and ye shall liue and ye which doe persecute vs for a certayne time bee ioyfull with vs for euer When one shall depart from hence he shall haue no more place of repentaunce nor no more effect of satisf●●tion Here is the lyfe lost or wonne Here is conquered the eternall health through the veneration of God and through the fruite of faith and so long as one shall abyde in this lyfe no repentance is to late c. S. Ierome in his .7 Tome vpon Ecclesiastes 9. Chapter Bicause that before he hath sayde that the heartes of men are full of wickednesse and shame and after that all these things doe ende when they doe die nowe he maketh an ende of the same and repeateth that as long as men doe liue they may be made righteous but no occasion of good workes is giuen after death For the sinner that is alyue maye be better than the righteous whiche is deade If he will passe into the vertues of him or verily he maye be better than he which reioyceth in his wickednesse and in his strength and shame the which is deade and maye be better than he howe poore or base soeuer he be Wherefore Bicause that those that be liuing for feare of death may doe good workes But the deade can nothing adde to that that they haue once caried away with them from this life c. Chrysostome vnto the people homily .69 and .70 and vpon S. Iohn 11. Chap. and vpon the Hebrues 2. chapter 4. Homelye Let vs not bewayle without reason those that are deade but let vs bewayle those which are dead in sinne Those are worthy of sorowe and of teares For what hope hath he to be gone with his sinnes where it is not giuen him to put of the sinnes Ambrose in the first Tome of the goodnesse of the dead chap. 2. The holy man Dauid hasted him selfe to goe out of the place of his pilgrimage saying I am a stranger and a pilgrimme with thee as all my forefathers were and therefore as a pilgrimme he

in thee are like rauishing wolues to shead bloude and to destroy soules for their owne couetous lucre There is not a godly man vpon earth there is not one righteous among men they labour all to shead bloud and euery man hunteth his brother to death Iesus Christ saith The time shal come that whosoeuer killeth you will thinke that he doth God seruice If ye wist what this meaneth I require mercy and not sacrifice ye would not haue condemned innocentes Right deare in the sight of the Lorde is the death of his saintes The earth shall discouer the bloud that shee hath deuoured shee shall neuer hyde them that shee hath murthered The Lord sayd vnto the faithfull who so toucheth you shall touch the aple of his owne eye Iesus Christ sayd vnto those that persecuted the faithfull Fulfill ye likewyse the measure of your fathers ye Serpentes ye generation of vipers how should ye escape the damnation of hell wherefore beholde I sende vnto you prophetes and wyse men and Scrybes and of them ye shall kill and crucifie and of them shall ye scourge in your sinagoges and persecute from citie to citie That vpon you may come all the righteous bloud that was shead vpon the earth from the bloud of righteous Abel vnto the bloud of Zacharias the sonne of Barachias whome yee slewe betweene the Temple and the Aulter Verily I saie vnto you al these things shall light vpon this generation Ierusalem Ierusalem which killest the prophets and stonest them which are sent vnto thee The Iudges and gouernors willing to please and fulfil the wicked desire of Iezabel condemned the innocent Naboth to be put to death Augustine vnto Boniface 182. Epistle To doe well and not to let and forbyd the things which are vnlawfull is a verye consenting vnto error Origen in the 3. Homilie vpon Leuiticus Let vs take heede that we doe not consent vnto other mens sinnes I saye consent not only in doing the lyke things but also in holding our peace or winking at things that are euill done The Lorde hateth as well him that iustifieth the vngodly as him that condemneth the innocent The righteous considereth the cause of the poore but the vngodlye regardeth no vnderstanding The seate of the king that faythfullye iudgeth the poore shall continue sure for euermore With thy mouth defende the thing that is lawfull and right and the cause of the poore and helpelesse Many there be that seeke the Princes fauor but euerye mans iudgement commeth from the Lorde Moyses hath written what the Magistrates ought to be They must be sayth he vertuous men fearing God men of truth hating auarice and couetousnesse c. Chrysostome in his imperfect worke Chapter .23 vpon that text And say if we had bene in our fathers dayes we woulde not haue bene their cōpanions to shead the bloud of the Prophets When thou shalt heare any man saye that the doctors of the olde time be blessed proue and trye what good will or zeale he hath towardes those doctors for if he doe honor and reuerence those with whom he liueth without doubt he would also haue honored the other if he had liued with them In the same place he sayth moreouer the Iewes haue alwayes bene worshippers of the Saintes that be past and dead and condemners of those that be present and a liue S. Ierome in his .4 Tome in the rule of Monkes It is very true that the truth can be kept in and bound but it cannot be vanquished whiche is content with hir little number and is not a frayde of the great number of hir enemies Saint Ierome vpon Ieremie .5 Tome Chapter .26 When the congregation of the people were assembled togither the Priestes and false Prophetes accused Ieremie and the Priestes and false Prophetes would haue destroyed and killed the Prophete if the Iudges had had the power of iudgement By that we doe vnderstande that they which seeme to be altogither ordayned for religion being moued with enuie with the holynesse of the Prophet were more cruell than they that had the charge of publike necessities In the same Chapter he saith moreouer If at anye time for the commaundement of God and for the veritie of the fayth the Priestes or false Prophetes or the foolish people are angry with vs let vs not esteeme nor make any account of it but let vs execute the sentence of God not thinking on the euilles that are presente but beholding the goodnesse to come Wo be vnto you that make vnrighteous lawes and deuise things which be to hard to keepe thorow which the poore be oppressed on euery side and the Innocentes of my people are therewith robbed of iudgement the wydowes may be your pray and that ye may rob the fatherlesse What will ye doe in time of the visitation and destruction that shall come from farre To whom will ye run for helpe or to whom will ye giue your honour that yee maye keepe it that ye come not among the prisoners or lye among the deade After all this shall not the wrath of the Lord cease but yet shall his hande bee stretched oute styll It is verily a righteous thing with God to recompence tribulation to them that trouble you and to you whiche are troubled rest with vs when the Lord Iesus shall shewe himselfe from heauen with his mighty Angelles in flaming fire rendring vengeance vnto them that doe not knowe God neyther obey vnto the Gospell of our Lorde Iesus Christe Whiche shall be punished with euerlasting damnation from the presence of the Lorde and from the glorye of his power At the daye of iudgement saythe the booke of wisedome the righteousnesse shall stand in great stedfastnesse agaynst such as haue dealt extreamely with them and taken away their labours when they see it they shal be vexed with horible feare and shall wonder at the hastinesse of the sodayne health Groning for very distresse of minde and shall say within them selues hauing inward sorowe and mourning for very anguish of minde These are they whom we sometime had in derision and iested vpon We fooles thought their life very madnesse and their ende to be without honor But loe howe they are counted among the children of God and their porcion is among the saintes Therfore we haue erred from the way of truth the light of righteousnesse hath not shined vnto vs and the sonne of vnderstanding rose not vp vpon vs We haue weried our selues in the way of wickednesse and destruction Tedious wayes haue we gone But as for the way of the Lord we haue not knowen it What good hath our pride done vnto vs or what profite hath the pompe of riches brought vs all those thinges are passed away like a shadowe And towardes the ende of the Chapter he sayth his cruell wrath shall hee sharpen for a speare and the whole compasse of the worlde shall fight with