Selected quad for the lemma: mercy_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
mercy_n	look_v	lord_n	soul_n	5,124	5	5.4191	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A20716	Varietie of lute-lessons viz. fantasies, pauins, galliards, almaines, corantoes, and volts: selected out of the best approued authors, as well beyond the seas as of our owne country. By Robert Douland. VVhereunto is annexed certaine obseruations belonging to lute-playing: by Iohn Baptisto Besardo of Visonti. Also a short treatise thereunto appertayning: by Iohn Douland Batcheler of Musicke.	Dowland, Robert, ca. 1586-1641.; Besard, Jean Baptiste, b. ca. 1567.; Dowland, John, 1563?-1626.	1610 (1610)	STC 7100; ESTC S121704	768,371	74

non debita sed gratuita not wages but a free reward For so in this very place he calleth it first donum mercedis the gift of reward secondly gratuitum free thirdly in the words next following gratuitam mercedem a free reward and lastly hee saith that the gift of grace doth give the reward of the Law well and blamelessely kept to them that beleeve by faith being of the last made the first that is saved For the first which were made last who murmured at this free reward were of the many that were called but not of the few which are chosen Absurd therefore is his answere who saith that Hillarie saith no more but that faith and justification by faith is the free gift of God but that there is not a word to signifie that heaven is not the wages of good workes which notwithstanding is the thing to bee concluded from hence So that according to this wife exposition by the wages which according to the parable is in the evening given to the labourers is faith or justification by faith meant and not eternall life which is the end of our faith and the reward of all our labours which according to the judgement of all Writers even Bellarmine himselfe is signified by the day-penny given to them who of the last were made first For the day-penny was both the mercenary wages contracted for by those who were first and the free reward which the bounty of the Master of the vineyard bestowed freely on the last who were made first that is saved § X. Ambrose after hee had said Hîc quidem luctamur sed alibi coronamur Here we wrestle but elsewhere we are crowned lest he should seeme to arrogate unto himselfe as if by his wrestling hee deserved the crowne addeth by way of prevention I spake not of my selfe alone but of all men in generall Nam unde mihi tantum meriti cui indulgentia pro corona est for whence should I have so great merit to whom indulgence is for a crowne Hence I reason thus to whom Gods indulgence or mercie in pardoning their sinnes is their crowne they cannot plead their merits But to Ambrose and to all good men indulgence is their crowne therefore they cannot plead their merits Wherefore this was not more humbly than truely spoken of Ambrose And elsewhere which of us can subsist without mercie quid possumus dignum praemiis facere coelestibus what can wee doe worthy the heavenly rewards by what merit of man is it granted that this corruptible flesh should put on incorruption the sufferings of this time are unworthy to the glory that is to come Therefore the forme of heavenly decrees doth proceed with men not according to our merits but according to Gods mercie To this a frivolous answere is given that Ambrose speaketh of merits as contradistinguished from Gods mercie when Ambrose speaketh of himselfe and of all the faithfull who are endued with grace who notwithstanding are not able to doe or suffer any thing worthy of the future glory § XI Basil on those wordes Psalm 33. 18. the eye of the Lord is upon them that hope in his mercy hee saith that he doth hope in his mercie who not trusting in his owne good deeds nor looking to bee justified by workes hath the hope of salvation onely in the mercies of God To this an impudent answere is given that they are said to hope in Gods mercie who hope that their good workes proceeding from the grace of God are by his mercie made meritorious of eternall life For which they have have no ground either in Scriptures or Fathers praeter impudentiam asseverandi And surely if this had beene Basils meaning he should have set downe the description of a proud justitiarie rather than of an humble Christian such as he intended to describe For speaking of those words who hope in his mercie he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. the Psalmist setteth forth the humility of them that serve the Lord how doe they hope on his mercies for hee that doth not trust to his owne good deeds nor expecteth to bee justified by workes but hath his onely hope of salvation in the mercies of God but he that trusteth that by the grace of God his workes are made meritorious hee doth with the Pharisee trust in his workes as proceeding from grace For the Pharisee though he acknowledged his righteousnesse to come from God and therefore thanketh him for it yet he is noted to have trusted in himselfe The mercie of God in which the faithfull hope is his mercie in forgiving their sinnes not in making their good workes meritorious as appeareth by the words immediately following for saith Basil when he shall call that saying to minde Behold the Lord and his reward to render to every man according to his worke and shall consider his owne evill deeds he is indeed afraid of punishment and through feare subjecteth himselfe to those things which are threatned but that hee may not be swallowed up of sorrow 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he conceiveth good hope looking to the mercies of God and his love to mankinde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the hope which he conceiveth is this that his soule shall be delivered from death But though they cannot answer this place yet they will clavum clavo petere and requite us with another out of Basil which shall be answer●…d in his due place In the meane time I adde two other Testimonies out of Basil for writing on those words of the Psalme And redeeme us for thy mercies sake See saith he how hee concludeth his speech After a thousand virtues whence doth hee pray to be saved By Gods mercie and bounty 3. And againe in Psal. 23. 5. where David having descrybed the just and upright man who shall bee saved saith this man shall receive the blessing from God and mercy from God his Saviour Here saith Basil he sheweth the fruit of good deedes and very fitly did he conjoyne blessing and mercy For the rewards which men doe thinke of are granted to men onely for Gods bounty sake For all the righteousnesses of men doe not equall so much as the gifts already granted much lesse those which are to come which doe exceed the thought of man § XII Hierome Pro nihilo salvos facies eos haud dublum quin 〈◊〉 qui ●…on pr●…prio merit●… sed Dei salvantur clementia for nothing thou shalt save them no doubt he meaneth the just who are not saved by their owne merit but by the mercy of God 2. Againe Animadverte quod beatam se dicat Maria Mater Domini non 〈◊〉 merito atque virtute sed Dei in se habitantis clementia Observe that the blessed Virgin calleth her selfe blessed not by her owne merit or virtue but by the clemency of God dwelling in her 3. And againe Tunc justi sumus then we are just when wee confesse

by offering his sonne Isaac and Rahab by her entertaining and delivering of the Espies but no man can bee justified before God by his works who is guilty of any sinne For if Paul who was not conscious to himselfe of any sinne was not thereby justified how can he that is guilty of any or rather many sinnes be justified For whosoever is justified before God is blessed but cursed is every one that continueth not in all the things which are written in the booke of the Law to doe them § IV. But if it shall evidently appeare that none of the workes of the faithfull are purely and perfectly good how farre then are the Papists from proving justification by workes And this I will prove by divers arguments which I will also maintaine against the cavils of the Papists And first out of Esa. 64. 6. We are all as an uncleane person or thing all our righteousnesses are as a menstruous cloth Where the Church doth freely confesse her selfe and all her members to bee uncleane and all their righteousnesses that is all their most righteous workes to bee as polluted clouts which though it be a most pregnant testimony wherein wee have just cause to triumph yet Bellarmine saith it is impertinent and that for three reasons First because without doubt the Prophet speaketh not of just men but of notorious sinners for whose sinnes the City of Ierusalem and people of the Iewes was to be delivered into the hands of the King of Babylon And that the prophet speaketh in the person of such wicked men he endeavoureth also to prove by three arguments First because he a little before had said because thou art angry and wee have sinned that is as Cyrill expoundeth it because thou art angry thou hast forsaken us But neither is God angry with the just neither doth hee forsake them I answere no lesse confidently but upon better grounds that without doubt the prophet speaketh in the person of the Church and namely of the faithfull who living after the desolation of Ierusalem in the captivity of Babylon should bewaile their owne sinnes and of the whole people of the Iewes which had drawne upon them those fearefull judgements For these words are part of that prayer of the Church of the Iewes which from the seventh verse of the 63. chapter is continued to the end of the 64. And in token of this continuation the latter part of the last verse of the former chapter in the hebrew is the beginning of this chapter in the Greeke Latine and other translations Now in the former chapter the same persons which here confesse their sinnes after they had magnified Gods mercies towards them verse 7. c. doe say unto God verse 16. doubtlesse thou art our Father though Abraham be ignorant of us and Israel know us not thou O Lord art our Father and our Redeemer And in this chapter as they bewaile in this verse their sinnefulnesse with aggravation so they desire the Lord whom they call their Father not to remember their iniquities because they are his people verse 8. 9. professing their hope of salvation verse 5. which is not the manner of notorious and impenitent sinners but of those that are penitent and faithfull And further that which Esay here foretelleth is accordingly performed First by Daniel chap. 9. from the fourth verse to the twentieth who in like manner in the name and behalfe of the desolate Church of the Iewes prayeth unto God confessing his owne sinnes and of the people of Israel as he speaketh verse 20. Secondly by the Church in captivity which send the like prayer written by Baruch to the priest and people who then were at Ierusalem Baruch 1. from the 15. verse of the first chapter to the end of the third § V. This then is the confession of the Church which according to Tertullians rule is to bee extended unto the faithfull in all times and so it is understood by Origen who saith that no man may glory of his owne righteousnesse seeing here it is said that all our righteousnesse is as the cloth of a menstruous woman by Hierome wee shall bee saved onely by thy mercie who of our selves are uncleane And what righteousnesse soever wee seeme to have is compared to a cloth of a menstruous woman By Augustine all our righteousnesse compared with divine justice is accounted like the cloth of a menstruous woman as the Prophet Esay saith c. and again whatsoever an uncleane person toucheth shall bee uncleane but all wee are as the cloth of a menstruous woman comming from a corrupt masse and uncleane we beare in our foreheads the spot of our uncleannesse which wee cannot conceale at least from thee who seest all things By Bernard in divers places First for our humble righteousnesse if wee have any is perhaps right but not pure unlesse peradventure wee beleeve our selves to be better than our forefathers who no lesse truely than humbly said all our righteousnesse is like the cloth of a menstruous woman for how can there be pure justice where as yet fault cannot bee wanting And againe what can all our righteousnesse bee before God shall it not according to the Prophet be reputed as the cloth of a menstruous woman and all our righteousnesse if it bee straitly judged will it not be found unjust and defective What then will become of our sinnes seeing our righteousnesse cannot answere for it selfe wherefore crying earnestly with the Prophet Enter not into judgement with thy servant O Lord let us in all humility have recourse to mercie which alone can save our soules Thirdly if I shall bee just I will not lift up my head for all my righteousnesses before him are as the cloth of a menstruous woman Fourthly it is perfect and secure glorying when wee feare all our workes as blessed Iob testifieth of himselfe and when wee acknowledge with the prophet Esay that all our righteousnesses are to bee reputed no other than the cloth of a menstruous woman Fifthly surely if all our righteousnesses being viewed at the light of truth shall bee found like a menstruous cloth what then shall our unrighteousnesses bee found to bee And to the like purpose I might alleage Dionys. Carthus in Psal. 142. Gerson tom 3. de Consolat lib. 4. pros 1. tom 4. tr de sign Cajetan in 2 Cor. 5. 21. Iacob Clict in Canonem apud Cassandrum consult art 6. Stella in Luk. 17. Ferus in Matth. lib. 3. cap. ●…0 Andreas Vega opusc de justif qu. 1. propos 4. Adrianus de Traject afterwards Pope in quartum sentent Quasi pannus menstruat●… sunt omnes justitiae nostrae jugiter igitur super pannum bonae vitae quem justitiae operibus teximus stillamus saniem diversorum criminum all our righteousnesses are like the cloath of a menstruous woman wherefore continually upon the cloth of a good life which