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
A18933	The conuerted Iew or Certaine dialogues betweene Micheas a learned Iew and others, touching diuers points of religion, controuerted betweene the Catholicks and Protestants. Written by M. Iohn Clare a Catholicke priest, of the Society of Iesus. Dedicated to the two Vniuersities of Oxford and Cambridge ...	Clare, John, 1577-1628.; Anderton, Lawrence, attributed name.; Anderton, Roger, d. 1640?, attributed name.	1630 (1630)	STC 5351; ESTC S122560	323,604	470

deuills being far absent from their Witches southsayers and coniurers do neuerthelesse heare their inuocations and coniurations As is warranted by all Experience Shall any Man then thinke that the blessed Saincts of Heauen are depryued of hearing the prayers and intercessions which the faythfull heare vpon Earth do make vnto them since otherwyse it would follow that spirituall substances by their losing of Heauen I meane the deuills by their fall did obtayne greater prerogatiues and excellencye then the soules of the Saincts do by gayning and ascending vp to Heauen an absurdity incompatible with the goodnes wisdome and Charity of God And thus much touching the doctryne of Prayer to Saincts The Catholicke doctrine touching Iustification by works Merit of works and Works of Supererogation TOuching Iustification by Works the Catholicks teach as followeth Iustification wheareby a Man being afore wicked and the Sonne of Wrath is become the Sonne of God is wrought by the healpe of Gods grace without any meritte of works on our syde and by the spirit of fayth and Charity infused by God in vs in the very Act of our Iustification Thus our Aduersaries may see that we do not ascribe our first Iustification to any of our works at all though they most wrongfully traduce vs to the contrary For we willingly acknowledge those words of the Apostle It is not of the willer or of the runner but of God who sheweth Mercy Secondly the Catholicks teach that after a Man iustifyed being of wicked become good he may encrease his first iustification by works That is he being already made iust by Gods grace and mercy may by his works become more Iust Which works are not those which are performed by the force of Nature as the Pelagians did teach and the Protestants do falsly charge the Catholicks but as they are performed by the spirit and grace of God and as they receaue their force vertue from our Sauiours Passion Concerning the merit of Works more particularly the Catholicks teach as followeth whose doctrine herein for greater perspicuity I will set downe in certaine propositions Which propositions do contayne certaine condicions necessarily requyred that Works may merit The first proposition is this That works may merit it is requyred that the partye who worketh be in state of grace and an adopted Child of God Thus we exclude all works from meriting which are performed by one who is not in state of grace that is who wanteth true fayth true hope true charity for such Works are performed by force of Nature only not by force of Gods grace The second proposition That works do merit a free liber all promise or Couenant of God is necessary by which his promise of reward made vnto good Works God in a manner obligeth himselfe to reward good works according to his promises Heere our Aduersary may see that we willingly confesse that no works of ours of themselues can merit as we abstract from them the promisse of God for without this promisse and Couenant of God made out o● his most mercifull bounty to remunerate good works we do willingly say with the Apostle The passions of this life are not condigne to the glory to come that shal be reuealed vnto vs. The third proposition That Works do merit it is according to the most probable opinion necessarily requyred that they cheifly preceede from actually or virtually Charity loue towards God That is that they be vndertaken cheifly and primatiuely for the honour and loue we beare to God From whence it followeth that no works which are not seasoned with this condic●on of Charity in God but haue to themselues only peculiar and lesse principall ends c 〈…〉 merit The fourth and last proposition which is implicitly included in the former Propositions That Works do merit they must take their worth and dignity from the 〈…〉 ritis of our Sauiours Passion and from thence receaue as it were a new tincture and dye Thus we see that originally and principally it is Christs meri●ts which do merit for vs and that our works are but once of the meanes whereby we apply Christs merit●s vnto vs. That the doctrine here set downe touching merit of works is sutable to the doctrine of the Catholicke Roman Church is euident euen from the authority of the Councell of Trent where we thus reade To them who worke well to the end of their life and do hope in God eternall life is giuen both as a grace and fauour mercifully promised to the Sonns of God through the meritts of Christ Iesus as also as a reward proceeding from the promisse of the same God faythfully to be giuen to their good Works and Meritts c. Thus the Councell The certainty of this doctrine of merit of works receaueth it cheife proofe from the holy Scripture and this from the testimonyes of Scripture of seuerall kinds First then from those places where eternall life is called Merces a wage or reward As Mathew Reioyce for your reward is great in Heauen Againe Call the workemen and pay them their hyre besides diuers others of like nature Secondly from those places wherein a heauenly reward is promised to men according to the measure proportion of their Works as where it is said The Sonne of Man shall come in the glory of his Father and shall render to eueryone secundum opera sua according to his works In like sort it is said God will render to euery one according to his works besides many other like places here omitted Thirdly from those testimonyes of Scripture which expresse the reason that works are the cause why eternall life is giuen thus we read Come you blessed of my Father possesse the Kingdome prepared for you es 〈…〉 iui enim dedisti mihi manducare for I was hungry and you gaue me to eate Againe in the same place Quia in pauca fuisti c. Because thou hast been faithfull ouer few things I will place thee ouer many things enter into the ioy of thy ●ord And in the Apocalyps These are they which are come out of great tribulation c. ideo sunt ante thro●um Dei therefore they are before the throne of God In all which places the particles Enim Qui● Ideo are causases that is implying our shewing the reason and cause of a thing Fourthly from those texts in which a reward is promised to good Works euen by force of Iustice According hereto we reade God is not vniust that he should forget your worke As also that be thou faythfull euen vnto death and I will giue thee the Crowne of life See of this nature other texts quoted in the margent Fiftly and lastly from those passages wherein there is mention made of dignity or worth As where we reade The workeman is worthy his wage Agayne vt digni habeamini regno Dei c. That you may be had worthy the Kingdome of