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	sinner_n	3,410	5	7.5691	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A15057	An ansvvere to the Ten reasons of Edmund Campian the Iesuit in confidence wherof he offered disputation to the ministers of the Church of England, in the controuersie of faith. Whereunto is added in briefe marginall notes, the summe of the defence of those reasons by Iohn Duræus the Scot, being a priest and a Iesuit, with a reply vnto it. Written first in the Latine tongue by the reuerend and faithfull seruant of Christ and his Church, William Whitakers, Doctor in Diuinitie, and the Kings Professor and publike reader of Diuinitie in the Vniuersitie of Cambridge. And now faithfully translated for the benefit of the vnlearned (at the appointment and desire of some in authoritie) into the English tongue; by Richard Stocke, preacher in London. ...; Ad Rationes decem Edmundi Campiani Jesuitæ responsio. English	Whitaker, William, 1548-1595.; Campion, Edmund, Saint, 1540-1581. Rationes decem. English.; Stock, Richard, 1569?-1626.; Whitaker, William, 1548-1595. Responsionis ad Decem illas rationes.; Durie, John, d. 1587. Confutatio responsionis Gulielmi Whitakeri ad Rationes decem. Selections.	1606 (1606)	STC 25360; ESTC S119870	383,859	364

of men it is that Augustine doth iustly reproue For virginitie is to be desired not simplie for that end that we may ●idde and free our selues from the necessarie businesse and cares accompanying marriage but to the end we may with sitter opportunitie and more conueniencie serue God as also the Apostle ●peaketh That you may so ●●vv that vvhich is honest and that you may cleaue fast vnto the Lord vvithout separation 1. Co. 7.35 〈◊〉 DVR VVho seeth not that that is more excellent in it selfe vvhich is more difficult and hard And Christ saith that after this life there is no marrying at all And S. Paul He that giueth his virgin to marriage doth well but hee that giueth her not to marriage doth better 1. Cor. 7.38 WHIT. pag 69● I do not dispute against holy virginity which I acknowledge is both hard excellent But single life must be distinguished frō holy virginity Very few attaine this of that euery one may make choise of But your reasō is of no great force for the hardest things are not the most excellent It is most hard for a man to liue an hundred yeares shal we therfore thinke that they who liue so long are more excellent then others As for that in the kingdome of heauē there are no marriages it is not of force against vs for we speak of the state of this life after which as there shall be no marriages so no vowes of virginitie In S. Paul better is as much as si●●es and more commodious for if it were su●plie better it were neuer lawfull to do otherwise which he alloweth Therefore he thus spake not for the nature of the thing but in respect of circumstances as you may see vers 26.28.32.35 Thus therefore stands the matter they that can preserue their chastitie in Virginitie they may be desirous of Virginitie and yet not absolutely but by reason of the troubles which for the most part accompanie marriage but they that cannot liue chast such must betake them to marriage and that so as that if they doe otherwise they infolde themselues in great sinne So that Virginitie is neuer saue onely in some respect better than marriage but g marriage oftentimes is absolutely better than virginitie Surely we doe thinke honourably of both these estates of life but among you virginitie is aduaunced but marriage basely esteemed Basil holdeth rightly Let virginity be honored let not marriage be despised I had rather you should approue virginitie by your deeds than praise it with your words Hieron ad Furiam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Why doth the tongue sound out chastity and the whole bodie shew forth vncleannes For so do ye Euen as Epiphanius writeth of the Origenists You refuse marriages but not lust it is not holinesse but hypocrisie that is in honour among you For neither did Christ nor Paul enioyne virginitie to any one that had not power to receiue it For saith Bernard virginitie is not commaunded Bernard de Virgin ser 21. 1. Cor. 7.9 but aduised Nay they that cannot conteine are commaunded to marrie Wherefore the Apostle was not onely of opinion that those ought not to keepe their virginitie but also he disswaded them from it nor would he haue disswaded them from it if Christ had perswaded them to it Neither are these positions proper to Luther for all good men doe both acknowledge and defend them But let vs heare the rest h DVR Doe you not thinke therefore that the diuell himselfe is neerest of all to grace WHIT. pag. 6●6 It is diuellish so to dispute Luther meant nothing els but to stay mēs consciences afflicted and troubled with the greatnes of sin and to comfort them vvith the mercie of God which the greater sinner thou art the greater is it on thee vvhen thou dost truly turne vnto the Lord as the Apostle saith vvhere sinne abounded grace abounded much more Rom. 5.20 The more wicked that thou art saith he so much the neerer art thou vnto grace The grace of Christ is sufficient not onely for small sinnes but also for the greatest nor are small offenders onely inuited by Christ to come to him but they also that are laden with the burthen of their sinnes Luther exhorts thee not to goe forward in sinne but that thou shouldest not despaire of pardon And certainely the i DVR VVhere learned you to call him a wicked man that is truly penitent for his sins WHIT. pag. 697. Christ saith Luk. 15.7 There shal be ioy in heauen ouer one sinner that repenteth Aske novv vvho taught Christ to call him a sinner that repenteth him of his sinnes or vvhy do you not quarrell with the Apostle vvhen he saith God iustifieth the ungodly Rom 4.5 For he that is vngodly is not iustified more wicked that thou hast been in thy life by-past so much the more aboundant grace shall imbrace thee if thou be truely penitent for thy sinnes Rom. 5.20 For where sinne hath abounded grace hath ouerabounded If you condemne Luther who will thinke that you let Paul passe free For you haue the same action against both sith they be of one and the same iudgement What followeth All good actions be sinnes of God be seuere in iudgement they are damnable sinnes if hee bee fauourable they be but small ones k DVR The Apostle S. Paul then said not truly If thou take a vvife thou sinnest not 1 Cor. 7. Then S. Peter said not truly 2. Pet. 1.10 For if yee do these things yee shall neuer fall Neither said Sa●nt Iohn truly 1. Ioh 3.8 For this purpose the Sonne of God appeared that heo might loose the workes of the Diuell Neither did S. Paul vvell to compare good vvorkes to siluer gold and precious stones 1. Cor. 3.12 Neither did the Prophets and Apostle● well to exhort vs to good vvorks And if all our actions though good be sinne doe not you your selues sinne vvhilest you beleeue to be iustified by faith For faith is a vvorke seeing Christ saith This is the worke of God that you beleeue WHIT. pag. 698. That euen our good actions are tainted vvith some sinne no man can doubt that either knoweth the Scriptures or himself As Isay saith 64.10 Now it euen al our righteous actiōs be like vnto a stincking filthie clout they are surely tainted with some sin The Prophet Dauid prayeth Psal 143.2 Wherefore no worke though good can deliuer vs from the iust iudgement of God And this is that which the Apostle Paul speaketh Gal. 5.17 and Rom. 7.21 also Job 9.2 Vpon which place Gregorie Moral lib. 9. cap. 1. thus writeth The holy man because he seeth that euen all the merit of our very vertue is sinne if by an invvard iudgement it be rightly iudged of doth vvell adde c. Heere Gregorie calleth the merits of our vertue that is our very best workes sinnes And againe the same Gregorie cap. 14. As vve haue often said all humane righteousnes is conuinced

great a good that the Apostle Peter what time he would not haue had it done is termed Satan by him who was willing to be slaine And elsewhere God saith he hardened Pharao by iust iudgement De Grat. lib. arbit cap. 23. and Pharao hardened himselfe by his owne free will And that you may plainely perceiue there is nothing taught by vs touching the will of God but that which the Church of Christ long since hath taught I will annexe some other sentences which the same Augustine hath written in another place Great are saith he the works of the Lord distinguished into all his wils Enchirid. ad Laurent cap. 100. so as after a wonderfull and vnutterable manner that is not done without his will which also is not done against his will because it should not be done if he did not suffer it neither certainely doth he suffer it vnwilling but willing And againe God worketh in the hearts of men to incline their wils whither so euer hee will De Grat. lib. arbit ca. 21. whether to good according to his mercie or vnto euill according to their merits And that certainely in his iudgement sometime open sometime secret but alwaies iust I can vse infinite testimonies in this matter but I thinke not very needfull I will raise vp out of your owne schoole Hugo de Sancto victore who shall most clearely approue our opinion with his owne words For thus he writeth De Sacra part 2. c. 14. His will is neuer idle so as that is not done which he willeth neither in a word can any thing bee done at any time which hee willeth not And a little after Cap. 15. The will of God is euer fulfilled and wicked men are not therefore excused because the will of God is performed in them and by them for that they are not directed by their owne will to fulfill the will of God but by his secret prouidence Doe you perceiue at length Campian that no new paradoxe is defended in our Churches which was not both receiued in times past in the Churches of Christ and is also defended as the truth it selfe For that which you adde As the calling of Paul so also Dauids adulterie and Iudas his treacherie were the proper worke of God from whence you drew these positions I know not These works of God not one of our writers doe so compare together as that wee should say that God wrought alike in Dauid and Iudas to the committing of hainous offences as he did in Paul for his effectuall conuersion Indeed the Lord wrought both in this and in them but not after one and the like manner he did inspire inwardly the heart of Paul by his spirit and endued his minde with true faith which he lacked before but to Dauid and Iudas hee did cast in no new kinde of impietie or inclination of will nor did hee stirre vp new motions vnto sinning God forbid that any Christiā should so much as thinke it but they running of their owne accord and stirred vp by and of themselues be did so hold and bend that they vnwitting to themselues and not imagining any such thing did execute Gods decree For by this adulterie of Dauid the Lord did both chastice Dauid in that he did punish sinne with sinne as hee is wont and also hee made a way open for his purposes in time succeeding Like hereunto is that of Absalom he defiled Dauids Concubines 2. Sam. 17.22 the h●inousnes of which offence cannot bee vttered yet this way the Lord had decreed to take punishment of Dauid But the treacherie of Iudas if you respect the couetousnes and perfidiousnes of the man did so displease God that neuer any thing did offend him more and yet the Lord vsed both Iudas treacherie and the Priests crueltie for the finishing of that worke of our s●luation and he would haue these wretched instruments to effect that diuine worke Therefore the Apostles doe testifie that all these did nothing else but those things which the hand and counsaile of the Lord did decree to bee done Act. 4.28 And yet there is not here any monstrous thing wherof either Philip Melanchton or any other ought to bee ashamed vnlesse perhaps the holy doctrine of the Scripture seeme monstrous to you As for that that you demaund with what minde Luther did take away this verse from the Church prayers O holy Trinitie one God haue mercie vpon vs certeinly you are too suspitious If Luther did think erroneously touching the Trinitie conuince him his bookes are in mens hands and they are read by you as it seemeth very diligently Alleage if you can any one word iniurious either to the Trinitie or Vnitie For if out of all his writings which are innumerable you can draw no probable inkling of this suspition why doe you make question about one verse taken away from the Church prayers which whether it bee taken away or no I know not and though it bee taken away yet how appeares it that it was taken away by him But Luthers condition is very hard who must stand vnto both what hee hath written and what hee hath not written And these are those our paradoxes concerning God which you could carpe at in the bookes of all our writers which haue come foorth in a manner infinitely The matter is safe and sound the aduersarie hath viewed ouer all of them and yet hath found nothing By and by you proceede to the person of Christ Of Christ. and you demand what these words of Caluin meane Christ i● the sonne of God God of God God of himselfe What reprooue you here Campian what that hee said Christ is the Sonne of God or for that hee termed him God of God or else that he affirmeth him to be God of himselfe But which of these assertions is it that is not holy not granted not agreeable to the Catholike faith which if you deny you doe not conuince any Paradox of ours but you bewray your owne heresie But this is the point vnlesse I be deceiued wherin you haue found I know not what knot as it were in a rush The Nicene Fathers doe professe Christ to bee God of God to the end they may teach that the Son is of the same substance with the Father This saying some afterward catcht at so as that they did maintaine that Christ is not God by himselfe and of himselfe but that hee receiued it of his Father wherein they quite tooke away the Diuinity of Christ For vnlesse he be God of himselfe he cannot be God at all For that hee may be God hee must needs be God of himselfe Wherefore howsoeuer those Fathers did say that Christ is God of God yes Calain maintaineth that it is most firmely to be beleeued that Christ hath this to be God of himself vnlesse we will rob Christ of his Diuinity To be the Sonne he receiued that indeed of the Father for he is the Son