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	grace_n	work_n	6,662	5	5.6625	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A01007	A paire of spectacles for Sir Humfrey Linde to see his way withall. Or An answeare to his booke called, Via tuta, a safe way wherein the booke is shewed to be a labyrinthe of error and the author a blind guide. By I.R.	Floyd, John, 1572-1649.; Jenison, Robert, 1584?-1652, attributed name.	1631 (1631)	STC 11112; ESTC S102373	294,594	598

Testament there where you tooke out your note All which annotation if you had read well vnderstood Annot. in cap. 14. 1. Cor. you could neuer haue said more of this matter the inconueniences are much vanity curiosity contempt of Superiours disputes emulations contentions schismes horrible errours profanations and diuulgation of the secret mysteries of the dreadful Sacraments which of purpose were hidden from the vulgar as S. Denys Eccl. Hier. cap. 1. and S. Basil de Sp. Sancto cap. 27. testify thus that note Besides the very ignorance of the Latine tongue and cōsequently of all sacred learning which would follow thereof onely in Clergy men is ten hundred tymes more harme then that fruite in the Layity is good to say nothing of the vnity of the Catholique Church excellently represented and maintained heereby whereof and of other reasons also I spake before the Church therefore which is to reguard the publique good what is best and fittest all things considered might most prudently haue ordained the vse of the Latine tongue although it had not beene in vse from the beginning as it hath beene and for the common good euen with losse of some fruit to some priuate men though indeed that fruite be noe necessary or needful fruit nor euen fruit at all the inconuenience being well waighed and compared with the fruit Now of this controuersy in this manner also none of your authorityes doe vrge but onely Caietans who though he were a good a learned man yet in him the prouerb is verified quand●que bonus dormitat Homerus He is noted to be often mistaken in matters of Diuinity which was his proper professiō but much more in scripture wherein hee was not soe well skilled and soe committed many faults and in this particular he is greatly mistaken for he expoundeth that chapter of S. Paul to the Corinthians to be of publique prayer of the Church wherein being soe plainely deceiued noe wonder he might say it were better to haue it in a vulgar tongue soe also for that end he wishes there were not Organs nor Singing in the Church that men might vnderstand the words the better Wherein if his iudgment be good and to bee followed why haue you Organs and singing in your church neither were you soe well aduised in alleadging his authority for a Puritane may also make vse thereof against you and whereas Caietans reason is the aedification of the Church he is mistaken in the very end of prayer which is not aedification or instruction of the people but the honor of God immediatly For in prayer the Priest doth not speake to the people but to God in behalfe of the people wherein the people doth onely ioyne with him For which vnderstanding of the Priest's prayers is noe way necessary 11. But now I come to Gabriel who you say was soe farre from approuing vocal prayer in an vnknowne tongue that on the contrary he giueth 7. special reasons why it should be vnderstood by the people But this is most false Sir Humphrey for Gabriel doth not speake of prayer in a knowne or vnknowne tongue nor of publique prayer but onely of priuate prayer and of vocal prayer as it is compared with mental prayer and giueth these 7. reasons which you alleadge but not for proofe of what you say but onely to shew that beside mental prayer it is also conuenient to vse vocal prayer some of which reasons indeede haue noe place but where the words are vnderstood but yet other some haue For thus he saith Gab. in can lect 62. Sufficit oratio mentalis quoad Deum qui inspector est cordis vtilis tamen est priuata vocalis propter plures causas quas assignant Doctores Alexander Thomas caeteri Mental prayer is sufficient for as much pertaineth to God who is the beholder of the hart yet priuate vocal prayer is profitable for many causes which the Doctors Alexander Thomas others assigne thē assigneth those 7. reasons Soe as it is plaine he saith nothing in this but what others say that his question is not of prayer in a knowne or vnknowne tongue but of vocal prayer in general 12. Your 7. and 8. points of Safe doctrine of not Worshipping images and praying to Saints I putt together being short not needing much answeare For reason you alleadge none nor authority hut onely Erasmus Cassander Chemnitius Who are all of as good authority as your selfe For as for a word which you alleadge out of S. Aug. though you note not the place I say it is not to purpose for it is but this tutius iucundius loqu●● ad meum IESVM I speake more safely and more sweetly to my IESVS You doe not say then to whom and from hence you might as well inferre that while S. Aug. was vpon the earth he should not so much as speake to any man or desire their prayers as well as inferre there vppon that he should not pray to any Saint 13. Your last point is our doctrine of Meritts whereto not hauing said sufficiently at first you thinke to say more now but the truth is you haue more words but not more matter For heere you proue it onely out of a word of S. Bernard's saying Ser. 1. in Psal Qui habitat dangerous is the habitation of those that trust in their owne merits and soe say we but we say withall that to acknowledge that Almighty God rendereth a crowne of iustice to good works done by his grace and hyre to those that labour in his vineyard is not to trust in a man 's owne merits but to acknowledge the mercy iustice and fidelity of God For this not onely a man may acknowledge that hath good workes but also a man that hath none nor thinketh hee hath any and consequently noe whit confideth in his owne merits Ser. 61. in c●nt Another place is out of the same Saint but out of an other of his works where he asketh what safe rest or security can the weake Soule find but in the wounds of our Sauiour And soe say we too but what doth this hinder but a man may say as I said before that God rewardeth the good works of his Seruants out of his iustice and fidelity which out of his Mercy he gaue them grace to doe but heere I note that in the citing of this place in the text you putt the two first words in Latine thus Vbi tuta as if you would make one thinke S. Bernard pointed at your Safe way may not a man without wrong to your witt thinke such a conceit might come into your head though S. Bernard were dead many ages agoe I will not say soe of you Sir Humphrey but yet thought is free as they say Well your next author is Waldensis who as you tell vs thinketh him the sounder Diuine Suar. to 3. de gr lib. 12. cap. 1. n. 2. that simply denieth such Merit but you say not

faithfull people haue complained of the coldnes of Catholiques in that they doe not communicate soe feruently and frequently as they did in the primitiue Church not of the Priests saying Masse when there bee none to communicate This is therefore also Sir Humphrey-like to say one thing for another Now for the translation of Scriptures you triumph as if those of Doway confessed that they did it importunitate Haereticorum and for this you are faine to be beholding to Casaubon's epistle to Peron which you cite whereas you might haue looked your self in the booke better then Casaubon who was a French man and is supposed not to vnderstand English soe well as you but it may bee you looked in the booke and finding Casaubon tell an vntruth you would tell it after him though you knew it to be such because you thought it made against vs and for the disgrace when you should be charged with it you meant it should light vpon your author but there is shame enough in store for you both You should haue cited the place where these of Doway say soe for I finde it not those of Rhemes indeede who were the same authors say quite contrary in their preface to wit Rhem. test Praef. initio that they doe not translate the scriptures for any of those reasons which Haeretiques vrge but for the more speedy abolishing of haereticall translations and they there shew that there haue beene some vulgar translations of scriptures long before Luther's tyme and that the reading of them was neither generally forbidden nor generally permitted in former tymes noe more then they are now how neere then doe they come 6. As for that which you tell vs out of my L. Cook 's report's that our Catholiques did frequent your Churches till the eleuenth yeare of Q. Elizabeth I answeare that for my Lo Cooke I haue not to meddle with him Answ to Cook reports cap. 16. neyther neede I hee was soe soundly answeared by a Catholique Diuine and soe exposed to the scorne of the world for his notorious falshoods and euen in this particular among others that he neuer had the hart or face to make answeare for himselfe And yet now you are not ashamed to take vpp his false tales and tell them againe afresh Now after this for a leafe together you talke your ordinary fustion that many Catholiques hold this and that and tother point of your doctrine though they dare not communicate openly with you For why I pray should they not dare heere in England where they are compelled thereunto But I lett this passe as being all your owne discourse except onely one thing out of C●sterus who saith that a Priest doth sinne more grieuously in marrying a wife then keeping a Concubine Which you seeme to take for a great errour To which I say that in your Ministers who are meere lay men and may marry as freely as any body els it is a greater sinne to haue a concubine then to marry nay to marry is noe sinne But in Priests who cannot marry it is a greater sinne to marry for it is noe marriage and in this Sir I would know of you whether it would not bee a greater sinne for a man to marry another mans wife her husband being aliue then to liue loosely with her at his pleasure nay whether it be not worse for him to liue loosely with her with promise to marry her when her husband dyeth then without such a promise sure it is For a promise in such a case according to the Canons is an impediment that they can neuer marry together Likewise is it not a greater sinne for a man to marrie with à neere kinswoman within the degrees forbidden in which case it is noe Marriage then to liue loosely with her Sure it is and yet this is it which you condemne in Costerus but it makes noe matter what you say 7. And soe I come to Bishop Gardiner who you tell vs dyed a Protestant because when he came to dye he sett the Merits of Christ in the gap to stand betweene Gods iudgment and his sinnes I answeare Sir Humphrey that if you can bring a Catholique that doth not doe soe we will yeild Bishop Gardiner to haue died a Protestant And soe of Bellarmine whom you make men beleeue to haue died a Protestant because hee craued pardon at the hands of God not as a valewer of meritts but as a giuer of mercy For by this rule Bellarmine should not onely haue died but also liued a Protestant for as often as hee said Masse which was euery day throughout the yeare that hee was able for 40. yeares together at least before his death he said those words and soe doth euery Catholique Priest as oft as he saith Masse for they are in the Canon of the Masse Cap Signifi●●sti which is neuer changed but is alwaies the same though the epistles Ghospells and prayers change according to the seueral tymes and feasts What a madnes then is it heere hence to make Bellarmine a Protestant but it is like the rest of your inferences 8. But you haue another thing out of Bellarmine which is that he saith it is most safe to put trust in the onely mercy and goodnes of God It is true Bellarmine saieth soe but yet you leaue out the former part of the sentence which was to be the reason and rule of the later part which is this by reason of the vncertainty of our owne iustice and perill of vaine glory it is most safe c. Wherein I would faine see what there is to make Bellarmine a Protestant For hee doth not deny that there is any confidence to be placed in our good works proceeding from God's grace as you Protestants doe for he had proued in the same Chapter out of Scriptures and Fathers that there might but there hee saith withall that because we know not whether we haue such good works or noe or though perhaps we know we haue yet for feare of vaine glory it is the better way to turne away our eyes from them and looke onely vpon God's mercy Which he proueth by many prayers which the Church vseth in that manner and among others this very prayer whereby you gather him to be a Protestant which as he vsed in his sicknes soe he taught in health how it was to bee vsed without daunger of Protestantisme or any other such error but what Doth this take away all merit of God works or all confidence in them nothing lesse good Sir knight as any man may see without farther declaration Well but though you cannot make Bishop Gardner or Bellarmine-Protestants Lib. 2. de iustif cap. 1. yet you will make Pighius a Caluinist in the point of Iustification But Bellarmine euen there where you cite him cleareth Pighius though not from all errour yet from that imputation of Caluinisme in two respects the one in that his opinion is not wholy the same with Caluin for he