Selected quad for the lemma: mercy_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
mercy_n	glory_n	prepare_v	vessel_n	3,783	5	9.2997	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A22702	Two bokes of the noble doctor and B. S. Augustine thone entiteled of the predestiuacion [sic] of saintes, thother of perseueraunce vnto thende, whervnto are annexed the determinaciouns of two auncient generall councelles, confermyng the doctrine taught in these bokes by s. Aug. all faythfully translated out of Laten into Englyshe by Iohn Scory the late B. of Chichester, very necessary for al tymes ...; De praedestinatione sanctorum. English.	Augustine, Saint, Bishop of Hippo.; Scory, John, d. 1585.	1556 (1556)	STC 921; ESTC S100326	111,327	288

ascribed al vnto God lest paraduenture any mā myght glory or be extolled Wherfore the only maister and Lorde when he had said the wordes which I afore rehersed thys is the worke of God to beleue in hym whome he sente in the same his sermon he sayeth a lytle after I haue sayd vnto you that you haue sene me and not beleued al that the father geueth me shall come vnto me The .viii. Chapter VVhat meaneth thys that he sayeth he shall come vnto me but only that he shall beleue in me but that thys may be brought to passe it is the gyfte of the father In lykemaner a lytle after he sayeth murmure not amonge youre selues no man can come to me except the father which sent me drawe hym I shal rayse hym vp in the last daye It is written in the prophetes and they shal be all taught of God Euery one that hath herde of the father learned cōmeth vnto me What me aneth this euery one that hath herd of the father and learned commeth vnto me but only the ther is none which do heare learne of the father but that he cōmeth vnto me For yf euery one that haue herde of the father and learned cōmeth out of doubt euery one then which cōmeth not haue not herde of the father nor learned for yf he hadde herde and learned he should haue come For ther is not one that haue herde and learned that cōmeth not but euery one as the truthe sayeth which haue herde of the father and learned The subril worldly wyse dome wil not be a scolar in this scole cōmeth This scole wherin the father is herde and do teache to come to the sonne is farre aboue the vnderstandyng of the fleshe In this scole is the sonne hymselfe for he is the very worde of hym by whom the father do thus teache neither dothe he worke this in the ear of the fleshe but in the ear of the herte Ther is also together the spirite of the father the sonne for he dothe also teache together with the father and the sonne For we haue learned that the workes of the Trinitie are inseperable And thys is verely the holye Goost of whome thapostle speaketh but we hauyng sayeth he the same spirit of fayth 2. Corin. 4. But therfore chieflye is this attribute vnto the father because that the only begotten is begotten of hym and of him doth procede the holye Ghoste of whome to dispute more exquisytly woulde be very lōgerand further I do suppose that our labour of the Trinite which is God that is cōprehended in xv bokes is come into your hādes This scole I saye wherin god is herde and doth teache is farre aboue the reache of the wysedome of the fleshe We perceyue that many come to the sonne because we perceyue that many beleue in Christ but where howe they haue herde this of the father and learned The grace of thelccre is secret wherof hard hertes at not partalers ▪ we perceyue not For thys grace is verye secrete but that it is grace who douteth This grace therfore that is thorowe Goddes gyfte powred priuely into mens hertes is not receyued of any harde herte For to that ende is it geuen that the hardnes of herte myght fyrst be taken awaye Therfore when the father is herd within and teacheth to cōe to the sonne he taketh away the stony herte Ezech. 11. and. 36. and geueth a fleshy herte accordynge as he promysed by the preachyng of the Prophet For after thys maner dothe he make the sonnes of promyse and the vessels of mercy whych he hath prepared vnto glory Wherfore the doth not he teache al that they maye come to Christ Al are not taught to cōe to Christ but because that of mercye he teacheth all whom he teacheth but whome he teacheth not of iudgemēt he teacheth not For he hath mercy vpon whome he wyl whō he wyll he doth harden but he hath merci geuing that is good he doth harden recompensyng that is deserued Or els paradueture accordyng as some men thynke the distinction to be made these may also be the wordes of hym vnto who thapostle sayeth Rom. 9. Thou sayst then vnto me So that we maye vnderstande that the aduersary had said therfore he hath mercy on whome he wyl and whome he wyl he doth harden and so forth that is why dothe he yet blame vs For who tan resyst his wyl Dyd thapostell answere this aduersarye thus O man it is false that thou hast said no forsoth But he answered O man what arte thou that disputest with God shall the worke saye to the workeman why haste thou made me on this fashion hath not the potter power ouer the claye to make euen of the same lompe and so forth as ye knowe very wel And yet notwithstādyng after a certein maner the father do teache all to rōe to his sonne For it is not written in vayne in the prophetes and they shall al be taught of God the which testimony as sone as Christ had first recyted he added by and by euery one that haue herd of the father and learned commeth vnto me As we therfore speake trulye when we speake of any one scolemaister which is only in the cytie this scolemaister teacheth all in this cytie not because al do learne but because none that learne there any letters lerne of any other but onlye of him euen so we say truly God do teache al to come to Christ not bycause al do come but because no man do come any other waye But why he doth not teache al the Apostle hathe opened so muche as he thought mete to be opened because sayeth he God willynge to shewe his wrath and to make hys power knowen Rom. 9. suffred with longe pacience the vessels of wrath ordeyned to damnacion that he myght declare the ryches of his glorye on the vessels of mercy whiche he had prepared vnto glory Hereof it commeth that the worde of the crosse is folyshnes to them that peryshe 1. Corin. 1. but to them that are saued it is the power of God All these do God teach to come to Christ Whyche al are those that god wyll haue saued 1. 11. 2 al these wyl God haue saued and come to the knowlege of the truthe For and yf he would teache them to come vnto Christ which esteme the worde of the Crosse as folyshnes without al doubt they also should come For he neither deceyueth nor is deceyued that fayth euery one that hath herde of the father and learned Ioh. 6. cōmeth vnto me God forbid therfore that any mā should not come whiche hath herde and learned of the father Wherfore saye they dothe not he teache al yf we shal saye be cause they whome he teache not wyll not learne we shal be answered what meaneth that then Psal 84. The lord maketh of vnwillīg willyng Math. 5. that is sayd vnto hym

merites of thē that receiue the grace but accordyng to the good pleasure of hys wyll vnto the prayse glory of the selfe grace of hys that he that dothe glorye should in no wyse glory in hymselfe but should glory in the Lorde whyche gyueth to suche men as he wyll The wyll of god because he is mercyful and yf he gaue not yet he is ryghtfull and to whome he wyll not gyue he dothe not gyue that he maye cause the ryches of hys glory to be knowen Roma 9 amōge the vessels of mercy For in giuing to certeine that whyche they do not deserue he would vndoubtedly haue hys grace to be fre and so to be his grace in dede Grace but in not gynyng to all he dothe declare what all dyd deserue He is good in shewyng mercy to some he is iust in punyshyng the reste Yea he is good to all For it is a good thyng to render that whych is dewtye and he is iuste to all for it is a iuste thynge when that whych is dewe is geuē wythout fraude of any man But the grace of God is defended to be without merites that is to be true grace altho the baptised infantes be not as the Pelagians iudge delyuered from the power of darkenes because they are not as they thynke holden vnder any synne but are only trāslate into the kingdome of the Lorde For so also the kyngdome of heauen is gyuen Heauen geuen to infantes wyth out merites to whome it is gyuen wythout any good merites and to whome it is not geuen wythout any euel merites it is not geuen The whych we are wont to obiecte agaynst the same Pelagians when they laye to our charge that we ascribe the grace of God to desteny in affermyng that it is not geuē for our merites sake Satum But they do rather in infantes ascribe the grace of God to destenye whych saye that there is desteny where as is no merite For no merites by the selfe Pelagians iudgement also can be founde in yonge children why some of them should be sent into the kyngdome and some of them should be banyshed out of the kingdome But like wyse as that I might declare that the grace of God is not geuen for our merites sake I had nowe rather defende thys accordynge to bothe our iudgementes that is as well accordyng to our owne iudge met whych do afferme that yonge chyldren are bonde vnder original synne as also the iudgement of the Pelagians whiche deny originall synne And notwithstanding this I ought not therfore to doubt but that the infantes haue somwhat whych he maye forgeue them that do saue hys people from theyr synnes Euen so also in my thyrde boke of fre choyse Math. 1. I dyd resyste the Manicheis accordynge to both vnderstādinges whether ignorance and difficultie wythout the which no mā is borne be the punyshmentes or the begynninges of nature yet neuertheles I do defende but one parte of those I haue there also euidently enough declared that thys is not the nature of the created man S. Aug. bokes were obiected agaynst himselfe but the payne of the condempned man The aūcienty therfore of that my boke is vaynely obiected agaynst me as a prescripciō that I should not intreat the cause of infantes as I ought to do vpon their cause cōuince by the lyght of the manyfest truthe that the grace of God is not geuen for mans merites sake For yf I when I beganne my bokes of fre choise at Rome beyng a laye man and dyd fynyshe the same in Aphrica beyng priest dyd yet doubt bothe of the dānacion of infantes that were not regenerate and also of the delyueraunce of them that were renued No man as I suppose is so vniust and so enuious Who be vniuste enuious whyche would forbyd me to profyte and go forwardes and would iudge it mete that I should continue and abyde styll in thys doubt But seyng this may be vnderstande more truely they ought not to thynke that I therfor doubted of thys matter because I thought it good thus to conuince them against whome I thē wrote that whether these were the payne of original synne in yonge chyldrē accordyng as the truthe teacheth or were not as some errynge suppose Neuertheles the mynglyng together of two natures that is of good and euell whyche the Manitheis error dothe bryng in oughte not to be beleued in no wyse God forbyd that we should leaue the cause of yonge chyldren after suche a maner that we shoulde saye that we were vncerteine whether the infātes that dye beyng regenerate in Christe do passe into eternall lyse but those that are not regenerate do passe into the seconde deathe because it is wrytten By one man synne entered into the worlde and death by the meanes of synne and so death went ouer all men Roma 5. Otherwyse thys can not be truely vnder stande neither do any delyuer frō eternall death wherwith synne is moste iustely recompensed either great or smale but he only whiche beynge wythout any synne of hys owne either originall or actuall dyed for the remission of oure synnes Let vs not be ashamed to repere one aunswer to the same obieccion both original and actual But why do he delyuer rather these thē them We say againe againe neither ar we wery or ashamed of this aunswere O man what arte thou that disputest wyth God hys iudgementes are vnsearcheable and hys wayes past finding out whervnto we adde thys Ro. 9.11 Eccle. 3. Seke not oute the thynges that are aboue thy capacitie and searche not out the thynges that are to myghty for thee Do you not perceiue dearely beloued howe folyshe an opinion it is and howe contrary to the holsome fayth and syncere truthe that we should affirme that yonge chyldren that be deade shal be iudged according to suche workes as they were afor sene to haue done yf they had lyued In to thys opinion are they cōpelled to falle whych certeinly all men that haue vnderstandynge thoo they haue neuer so lytle wyt and namely christians do abhorre whych would none otherwyse varey from the Pelagians error but that they myght yet stille thynke it lawful for them to beleue and also to defende by disputacion that the grace of God thorow Iesu Christe our Lorde wherby alone We are holpē by grace alone after the fall of the fyrst man in whome we all fell we are holpen is gyuen accordyng to our merites Whiche Pelagius hymselfe for feare that he should be condemned dyd condemne in the presence of the byshoppes of the East churche beyng hys iudges But yf thys can not be affirmed I meane of the workes of the deade good or euell whiche they should haue done yf they had lyued and therfore none at al and suche as neuer shal be in Goddes forknowlege but yf thys I saye can not be affermed whyche you perceyue howe falslye it should