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
A56144	Canterburies doome, or, The first part of a compleat history of the commitment, charge, tryall, condemnation, execution of William Laud, late Arch-bishop of Canterbury containing the severall orders, articles, proceedings in Parliament against him, from his first accusation therein, till his tryall : together with the various evidences and proofs produced against him at the Lords Bar ... : wherein this Arch-prelates manifold trayterous artifices to usher in popery by degrees, are cleerly detected, and the ecclesiasticall history of our church-affaires, during his pontificall domination, faithfully presented to the publike view of the world / by William Prynne, of Lincolns Inne, Esquire ...	Prynne, William, 1600-1669.	1646 (1646)	Wing P3917; ESTC R19620	792,548	593

shall hisse them out of countenance neither can they shelter themselves under the examples of other Churches in France and Netherlands c. Since necessity hath long agoe cast them into that condition which these men after establishment in the right forme have wilfully drawn upon themselves with an impetuous exclusion of a setled government And certainly my Lord me thinkes there should be a kinde of necessity in this course since not some few but the whole Church of Scotland hath thus broken out into Schisme and shamed both it selfe and the Gospell and without some timely prevention the mischiefe may yet grow further whereas this way it may be at the least choakingly convinced and seasonably checked Neither neede the charge hereof be great to his Majesties coffers since the burthen of the Commissioners may be layd upon the severall Diocesse from whence they are sent Your Grace sees whither my zeal hath carried me If I have been to bold and forward in thus presuming I humbly crave the pardon of your Grace which hath been extended to greater errours I hope a good heart will excuse all the best wishes whereof are truely vowed and duly paid to your Grace By your Graces in all faithfull Observance to Command JOS. EXON Exon. Pal. Sept. 28. Which Letter was thus directed To the most Reverend and most Honourable my singular good Lord My Lord Arch-Bishop of Canterbury his Grace Primate of all England and Metropolitan Chancellor of Oxford and one of the Lords of his Majesties most honourable Privy Councell present these And thus endorsed by the Arch-Bishops own hand Dat. Sept. 28. Received Octob. 1629. B. of Exon. Dr. Hall To move for a Generall Councell of all his Majesties Dominions to settle the Scottish Schisme What was done upon this Letter and how the Arch-Bishop tooke occasion from it to engage Bishop Hall to write in defence of Episcopall Superiority by Divine Right and Institution will appear by the Bishops next Letter to this Arch-Prelate the Originall whereof we have under Bishop Halls own hand and Seale May it please your Grace I Was not only glad but almost proud of your Graces acceptance of my poor but bold motion which that it found favour in his Majesties eyes upon your Graces recommendation was as much above my hope as above the possibility of my thankfulnesse I do most humbly rest in the grounds of his Majesties most wise and just resolution although that which I propounded was not in any ayme at the Reclamation of those stiffe Spirits but at their conviction and shaming together with the satisfaction and setling of any distempered or wavering minds of any contentious person at home or abroad But since it hath pleased his Majestie to lay aside that thought I am most submissively silent As for that motion which comming from your Graces hand is no lesse in my construction then a command of my undertaking this great taske of writing a satisfactory discourse in this subject I beseech your Grace to give me leave to say it doth too much overvalue me If your Grace did but know my great weakenesse so well as I know my little strength your Grace would not have singled me out for so high and noble an undertaking I confesse in an holy zeale to the cause no man shall outstrip me in abilities too many yet since it hath pleased your Grace to honour me so farre as to thinke mee capable and worthy of such an imployment I shall most gladly without prejudice to any more able paines endeavour my best this way But would your Grace bee pleased to give mee leave to suggest another Motion I thinke I should intimate that which would not a little advance the successe of this great service Single labours will be easily passed over with neglect what will the Vulgar bee more apt to say then This is but one Doctors judgement Vis unita fortior Might it therefore please your Grace to single out and Empannell a whole Jury of learned Bishops and Divines to joyne together in this subject it could not choose but sway much with the world And since I have taken the boldnesse to move so farre will your Grace give mee leave out of the zealous intention of my thoughts upon the speede of this notable service to propound some further specialty If therefore in Ireland the Lord Primate the Bishop of Kilmore the Bishop of Downe and Conner men as your Grace best knowes of singular note in the Church Heere at home my Lord Bishop of Durham and Bishop of Salisbury and if your Grace shall thinke mee worthy to come in the arreare of these great and famous Prelates I shall not faile of my best With them the Professors and some other eminent Doctors in the name of both Universities and three or foure of the Bishops and Doctors of Scotland shall be enjoyned by your Grace to expresse their judgements fully concerning these two Heads of Episcopacy and Lay Prebytery and to Print them together It will bee a worke that will carry in it such authority and satisfaction as will give great contentment to the world and carry in it a strong rebuke of the Aversaries And if your Graces reason and resolution should so lead you as to bee seene in the head of this Learned Squadron the worke would beare not much lesse sway then if it were a Synodicall Act Neither would I wish that each of these should write a Volume of this matter but succinctly though fully and clearly declare themselves in these particulars with such evidence of Scripture Antiquity and Reasons as may most convince But whether these be done in Thesi or Hypothesi whether in way of Paroenesis or Apology or reproofe I humbly submit to your Graces judgement and direction I beseech your Grace pardon this well-meant presumption and make account of the dayly Devotions of Your Graces in all faithfull observance to Command Jos. Exon. Exon. Pal. Oct. 12. 1639. After I had sent away my Letters of complaint concerning Coxe the man came to me and upon our second and third conference began to relent and finding that I had sent up his Sermon to your Grace resolved to wait voluntarily upon your Grace so as I hope your Grace shall at once heare of his offence and submission If so a free and publike recantation would doe more good here then his exorbitance hath done hurt he hath been usque ad invidiam conformable and is a sufficient Scholler and of unblameable conversation otherwise I humbly leave him to your Graces either justice or mercy or both J. E. This Letter was thus Superscribed To the most Reverend Father in God my ever most honoured Lord my Lord Archbishop of Canterbury his Grace Primate of all England and Metropolitane Chancellor of Oxford and one of the Lords of his Majesties most Honourable Privie Counsell present these And thus Endorsed with the Archbishops owne hand Rec. Oct. 16. 1639. The Bishop of Exeter That more then one

performe a good work and an acceptable service unto Christ it may therefore be demanded Whether those works which are undertaken out of a good intention though without a command be acceptable services or parts of Gods worship Answ No for the Word saith that he is worshipped in vaine by the Doctrine of men Isa 15. 9. and Col. 220. will-worship is condemned yea this last was singular not exemplary for Mary anointed Christ without any speciall command from God but not without a singular instinct of the spirit and Christ defendeth the fact not at simply good or worthy to be imitated nor because he did approve of wil-worship but because it was gratefull unto him for another use which he knew but shee knew no namely his buriall which was shortly to be Bareus s fol 853. b. Ibidem page 57. in the written copy Here indeed is a pride in Religion when God must be content either to accept of wil-worship or a freewill-offering or else he shall have nothing 75. Passageo deleted concerning the loving prizing and hearing of Gods Word IN Master Ward 's Comentary on Matthew page 110. in the written copy this clause is rased out Answ 3. Except their righteousnese exceed that of the Scribes they cannot be saved because civill honesty without Religious zeale is but like a menstrens cloth Isa 64. And afterwards the last line but four First delight in the hearing of the Word and call it not a wearinesse or hard saying we see in hunting that both the horse and the dog runne after the Hare but after a diverse manner for the horse hath no delight in that sport and therefore if he were whipt and spurred he would not ride after it but the dog delights in the pastime and therefore runs swiftly of himself without any beating Thus it is not enough to come to the house of God upon Gods day to heare his Word but we must doe it with delight and desire if we would have the Lord to approve of our hearing Ibid. page 332. there is this further deletion First how doe we love the Word whether doe we prepone or postpone other things before it we should enquire with our selves whether we so love the Word that we had rather want our meat drink and rayment and recreations and riches and all rather then the preaching of the Word of God c. Fourthly unto an example of piety and purity Phil. 2. 15. we say and see that those who are in place among the Papists are bold and couragious in the defence of their Religions and therefore it is a shame if any Protestants who are preferred either to Ecclesiasticall or civill dignities should stand as Newters betwixt two And a little after Thirdly vvhether the back and belly of the poore blesse us c. Fourthly vvhether vve use our riches for the buying and procuring the preaching of the Word or not vvhen vve vvant it For our Lord vvill take an account of the spending and disposing of our riches 76. Passages deleted concerning good works their end and against the Merit of Works and Works of Supererogation IN Master Ward 's Comentary on Matthevv p. 200. this is purged out Quest Hovv many ends are there in the performance of good vvorks Answ Foure namely first to please God secondly to glorifie God and thirdly to make our ovvne calling and election sure and fourthly to confirme strengthen and build up others Novv the morall vvorks of the naturall man fall short in all these but onely the last for sometimes his Neighbour reaps benefit thereby Ibidem printed book fol. 156. written copy fol. 68. 69. Why may we not ascribe some Merit unto our works Answ Because that were to derogate from God and his good will who so graciously invites us to come and buy grace of him without mony ormony-worth Isa 55. 1. and therefore we must not expect not exact the reward of glory as a due debt unto us from God for our works as Saint Elzearous did c. Will not this hinder and discourage men from working to remember that all their works merit nothing at Gods hand at all Ans It is so far from hindering that it furthers so farre from discouraging that it encourages so farre from lessening that it encreases and so farre from extinguishing that it enflames our desires and endeavours to be rich in good works Ibidem written copy fol. 105. We deserve nothing at the hands of God but only by the obedience of the Commandements i. e. if there be any merit it is in the obedience of the Law if Adam had merited it had been by obeying that which was commanded not that which was required for when by such things we desire to please God he will say who hath required these things at your hands Isa 1. 12. and therefore little hope can the Papists have to merit Heaven by their monasticall Vowes whether generall or particular Ibidem written copy fol. 108. It is injurious unto Christ to desire God to accept of the overplus of our brothers merits for us Here we may observe the true Mystery of Iniquity and the impious impudency of the Popish Writers and all who herein subscribe unto them who first hold that the merit of Christ is not sufficient to save us because it is not ours and we ought to have an inherent righteousnesse of our owne besides that imputative righteousnesse of his or otherwise we can never be saved And secondly that the merits of a meere man can save us although we be wicked and have no ioherent righteousnesse in us at all thus blasphemously arrogating more to the false and faigned overplus of sinfull men then to the whole sufferings and perfect merits of that Lamb without spot Ibidem written copy fol. 300. Object For the merit of works Answ First the Question between us and the Papists is demeritis secundum esse but this conclusion is inferred de Meritis secundum dici and therefore proves nothing against us Answ 2. Secondly he who can perfectly fulfill whatsoever is commanded in the Law may be said to merit the reward promised but this none are able to doe as hath been formerly in divers places proved Answ 3. Thirdly the promise of the Gospell is not doe this and live but beleeve and thou shalt be saved and therefore the reward is not merited by works but given of grace and mercy Answ 4. Fourthly these accidentall promises wherein life is promised to works doe not give a tight unto the Kingdome of Heaven for the merit of works but the profession of life everlasting through grace in Christ And therefore works are not antecedent causall and meritorious causes of this life but in respect of our right thereunto they are frequent conditions and in regard of our possession thereof they are preparations thereunto Passages expunged against Prophanenesse Libertinisme and living ending in sinne TO close up these purgations we informed you in the first Section of them p. 259.

reward the reward of our faith is the salvation of our soules not that faith merits reward for faith too is a work and works merit not Christ sayes the Kingdome of Heaven is a gift Luke 12. 31. and we have it not ex facto but ex pacto not of doing ought but of the Covenant God hath promised it on his gracious promise faith only is enabled to lay hold and because it is the nature of faith to be operative to bring forth fruits which are good works it pleased the holy Ghost in his place and many other to use the phrase here It is c. In Doctor Featlies Clavis Mystica these clauses and distinctions were deleted page 444. In this argument this grave and learned Divine expatiated through his whole discourse of which I may say as Saint Peter doth of Saint Paule's Epistles our beloved brother according to the wisdome given unto him thus spake of these things in divers passages of his Sermon in which some things are heard to be understood which that the unlearned and unstable might not wrest as they doe the sayings of the most orthodox Divines I hold it requisite partly out of the writings of this most learned speaker partly out of his owne words in his private conference with me thus to illustrate his meaning and to cleer the truth good works may be considered First in regard of the person who is either first in state of grace secondly or out of it Secondly in regard of the cause First principall the Spirit of God Secondly instrumentall the faculties of the soule and organt of the body Thirdly in regard of their adjunct First either as they are considered alone by themselves Secondly or together with the merits and intercession of Christ Secondly when we speak of the appeasing of Gods wrath God may be considered either first as a Judge secondly as a Father Thirdly wrath may be appeased two manner of wayes First negatively by subtracting the fuell thereof Secondly positively by extinguishing as it were the flame thereof with something else cast upon it According to these distinctions the truth in this point may be delivered in these succeeding insertions First no work done by any person out of the state of grace produceth any of the effects above mentioned Secondly works done by men in state of grace as they proceed from themselves are not without some flaine nor are they simply approved of God but in some respect onely Thirdly the good works wrought through the help of grace if they be considered by themselves without relation to Christs merits and intercession which covereth their imperfection and giveth them efficacy and a prevailing power with God produce none of the above named effects Fourthly works done by men in grace as they proceed from Gods Spirit and are improved by the merits and intercession of Christ are the meanes and secondary causes of procuring unto us temporall and spirituall blessings Fifthly God's wrath as he is an angry Judge can be appeased by nothing but by the blood of Christ and his infinite sacrifice which alone satisfieth his justice Sixthly the anger of God as he is a Father and sometimes severely chasteneth his children for their unthankfulnesse and other sianes may be so farre appeased by them that he will take his scourage from them and bestow new favours upon them this anger may be appeased both privately by breaking off their sinnes and thereby taking away the cause of his displeasure and also positively by fasting prayer and Almes-deeds to conclude as the flye in Martial upon which there fell a drop of Amber and inclosed it grew to be precious and was sold at a high rate not for the flyes sake but for the Ambers so the good works of Gods children which of themselves especially so farre as they proceed from them are of little worth yet confidered quatincta sanguine Christi as Beza speaketh as dyed with Christs blood and covered all over and melosed in the Amber of his merits become precious in the eyes of God and are in a faire sense and construction both placatoria and improtatoria In Master Wards Comentary upon Matthew written copy page 259. this passage is expunged Matth. 13. 20. 21. The stony ground c. Obj. Bellarmine de justif lib. 3. cap. 14. produceth these two verses to prove that faith and the grace of justification may be lost arguing thus these receive the word with joy but they have no root yea for a while beleeve but in the time of temptation fall away and therefore faith may be lost for they had faith because they beleeved they beleeved the Word of God and yet fell away Answ The Text expounds it selfe they had no root and they beleeved but for a while therefore they had no true faith for true faith is not without root as appeares by Saint Paul's prayer for the Ephesians 3. 17. I pray that Christ may dwell in your hearts by faith that being rooted and grounded in faith c. and therefore true faith hath a root Ibidem on Matth 5. 7. written copy page 60. 69. this sentence is dashed out Qu. Why may not we ascribe some merit unto our works Answ Because that were to derogate from God and his good will who so graciously invites us to come and buy grace of him without mony or mony worth Isa 55. 1. and therefore we must not expect nor exact the reward of glory as a due debt unto ●s from God for our works as Saint Elzear●us did Staplet aestist fol. 141. initio who upon a certaine day refusing to accept of a Scarlet robe and an 〈◊〉 of gold which were offered unto him when he entred into his chamber powred forth this pharisaicall prayer unto God Ta mihi Domine Deus in paradiso debes contum auriuncias duos pannos coxincos O Lord remember how thou art indebted unto me when I come into Heaven two Scarlet robes and one hundred ounces of gold Thus Papists proudly arrogate much unto themselves and derogate greatly from God both in their prayers and opinions but let the opinion of the Protestants be that blessednesse is derived unto them from the meere m●rcy and free favour of God and let their prayers be that the Lord would be graciously pleased to count them worthy of this blessednesse 2 Thes 1. 11. and that they may find mercy of the Lord at the last day 2 Tim. 1. 18. Obj. Will not this hinder and discourage men from working to remember that all their works merit nothing at Gods hands at all Answ It is so farre from hindring that it furthers so farre from discouraging that it encourages so farre from lestening that it encreases and so farre from extinguishing that it enflames our desires and endeavours to be rich in good works c. Ibidem on Matth. 5. 18. page 96. this is castrated Your good works The Papists produce this place to prove the works of the righteous to be perfect and