Selected quad for the lemma: mercy_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
mercy_n	work_n	work_v	worldly_a	63	3	8.6030	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A01451	Doomes-Day booke: or, An alarum for atheistes, a vvatchword for vvorldlinges, a caueat for Christians. By Samuel Gardnier [sic] Doctor of Diuinitie. The contentes the following page sheweth	Gardiner, Samuel, b. 1563 or 4.	1606 (1606)	STC 11576; ESTC S102820	100,754	118

sufferings as the wounds of his hands féete side and other some say is the signe of the crosse But the certainest sence is to take the signe for the signification for those prodigious aspects lately named and for the worldes combus●●n which is the signe of the sonne of mans apparition by S. Peter directly named Wee will giue the vse of this large discourse and so wée will conclude it 1. First these signes serue as wholesome admoni●on to dr●we v● to a godly and holy conuersation It is the Apostle Peters application in the case who after mention made of these ●●full maner of the worldes destruction commeth in with this addition Seeing all thinges must be desolued what maner of men ought wee to be in holy conuersation and godlines The consequence is good for if all earthly creatures must be refined and ren●e● by the fire Much more should the fire of Gods spirite burne in vs which may consume the drosse of our dead workes like s●uble and perfect vs that wee may be wrought as it were in a new ●oulde after the Image of God in righteousnes and holines 2. Secondly wee are taught to gather from hence howe grieuous sinne is which is in the creatures of the worlde thus greiuously punished The leprosie of the Iewes was to all that knew it wonderfull because it not only did infect the whole man but did clea●e to his garments and to the walles of the house But the leprosie of sinne is more to be wondred at that not only polluteth the bodie and soule of man but ble●isheth staineth the worldes glorious eye euen the glorious Sunne in the firmament and subiecteth the Moone and starres vnto vanitie Wretched therefore are wée the whom the dregges of sinne are so frozen and conicalled as wée are become senceles in sinne not onely going vp to the anckles but diuing ouer head and eares in the gulfe of sin Wee endure not to looke vpon the blaines and running sore● of spitlemen but did we beholde the sores of our sinfull soules as they are in their naturall cor●uption which rancle the verie heauens manie thousand miles of from them we would haue in all loathsome detestation their most vgly and fipthie abhomination 3. The third and last consideration we take from hence is the louing kindnes of God and his vnwillingnes in punishing a sinner according to that which Isai saith God worketh a strange worke to bring his owne work to passe Dij immortales nec volunt nec possunt obesse The immortal Gods are neither willing norable to hurt saith Seneca It is his propertie alwaies to haue mercie as it is in the Antheme of the Church And iudgement is a strange work vnto him contrarie to his nature which hée executeth to make vs owners of his mercie which is his owne proper action If God tooke anie pleasure in vndoing the world and worldly men he would not come in this mouing manner to vs causing all the creatures of heauen to put on blacke garments But euen as when the maister of the house dieth saith Chrisostome all the houshould is cladde in mourning wéedes so mankind for which all the parts of the world were made to be seruants to them béeing to be done away all creatures follow their funeralles with lamentations in their kindes the orient Sunne Moone staires doe chaunge colour and are in blacke array A Painter is very loath to marre the whole proportion of the picture for some defection and imperfection that is in it so God is very loath to vndoe al his workmanship in vs for some sinnes and transgressions that are in vs. Many Iudges of Assise are so pittifull as albeit they are to venounce the doome of death against prisoners at the barre as they weepe when they deliuer it so God doth with vs béeing sentenced for our vnrepentant sinnes vnto death So he wept when hée ●rowned the first world so he wept for the destruction of Hierusalem and this affection hée sheweth in this habite of heauenlie creatures which they do on at the worlds dissolution There is many a hangman who though he be neuer so butcherly bent will bemoane the estate of his freind especialli● his kinsman whose hand or eare he is to cut off Therefore God that loueth vs more then the father can the childe or the husband the wife cannot but be resolued into passions for our condemnation This doctrine you haue often heard but yée do but litle heede it happily because yee doe not beleeue it is so at hand But these signes hitherto spoken of maketh it out of doubt The king doth purpose to remooue from one Court to another and when report goeth of it many doubt of it because the prince many times doth delay the time but when the furniture of the Court is taken downe then euery one knoweth that he remoueth out of hand so it hath béene often preached in your eares that the end of the world is at hand that Christ is comming to iudge it and ye arraigne God of slacknes but the remoual of this the worldes furniture this bu●●e dooing which is not in hand flatly sheweth that these thinges are at hand The fift Chapter Of the certaintie of our resurrection THe resurrection of all flesh immediatly with the worlds consummation commeth in place So saith Christ I will raise him vp at the last day The like saith Martha no doubt immitated in the schoole of Christ touching hir brother Lazarus I know that he shal rise again in the resurrection at the last day Wherfore we are to deale with this article in this place There is a double resurrection 1. The one of our bodies 2 The other of our soules Of our soules when we rise from sinne Of our bodies we rise from our sepulchers That of our soules is called the first resurrection The other of our bodies is called the second A double death answereth this double resurrection 1. The first death which is of the vnrepentant soule 2. The second which is euerlasting death the condition of the damned We learne of the Scriptures thus to distinguish of the resurrection For the first and second resurrection The first and second death are mentioned in holy scriptures As by Iohn in the Reuellation Blessed and holy is he that hath part in the first resurrection For on such the second death hath no power But they shall be the Priests of God and of Christ and shall raigne with him a thousand yeeres Where Iohn by the first resurrection vnderstandeth the resurrection of the minde from sinne to repentance In the Gospell of Iohn both these resurrections are spoken of together The houre shall come and now is when the dead shall heare the voice of the sonne of God These wordes belong to the first resurrection and that doth the course of them declare in that hée saith The hower shall come and nowe is For no man will say

of eternall life gather from hence what that pure perfect compleate ioy will bee which wee shall bee owners of in the life to come But these amplyfications I had rather leaue to thy faith good Reader then to prosecute further al the pleasures of this world compared to our future felicitie being but as a drop of water to the huge Ocean Sea For wouldest y● haue riches Riches plentionsnes are in his house Wouldest thou haue pleasures In thy presence●s fulnesse of ioy at thy right hand are pleasures for euermore If thou assiest life of him he giueth thee a long life euen for euer and euer If the ioy of the people made the earth to ring when Salomon was crowned how shall not the floods clappe their handes and the hilles reioyce when hee shall come to iudge his people If the Easterne wisemen when they sawe the Starre that ledde vnto Christ were wonderfullye gladde what ioy shall bee in the holye ones of God when they shall see the Sonne of God in his kingdome Therefore the glorie of the Godlye to come is wonderfull and vnspeakeable But whe●● we shall all be dignified alike and be copartners of equall glorie it is a greate question and hath no certaine determination by Scriptures Testimonies thereof seruing of both sides Each parte is probable neyther maketh it to the matter of saluation or any wise mar●eth it the certaine knowledge heereof Wee will heare what is disputed to and fro and leaue the Christian Reader to his choyce They that pleade for paritie and equalitie of reward reason in this for●e 1. Those that laboured in the Vine-yard though their worke differed their wages was all one the last had his pennye aswell as the first and the first had no more though he murmured neuer so much against his Maister neither had hee any wrong doone him as the couenant betweene him and his Maister absolutely concludeth 2. Their second reason is Christes asseueration Then shall the iust men shine as the Sun in the kingdome of their Father But there can bee no greater light then that the Sunne giueth And none but the iust shall enter into this kingdome therefore they shall all haue the light of this Sunne that is to say they ioyntlye shall haue the perfection of all glorie 3. They also vrge the case thus Christ disputing with the Pharisees about the resurection likeneth our estate in heauen to the condition of the Angells without anye mention of different contribution 4. Whereas in this life there are oddes betweene vs they giue the cause thereof to the flesh which they carrie about them beeing more or lesse regenerate as they are more or lesse mortified in the flesh Of which burden we shall bee eased in the other life the infirmitie of the fle●h beeing to bee done away and so there shall be no disturbance why wee should not all receiue the like recompence 5. Christ promiseth to the twelue Apostles equall glorie in heauen that they shall sit on twelue seates and Iudge the twelue Tribes of Israel And doubtle●se Paul though he bée the thirteenth cannot but be equall with them in honour being vnequall and aboue them in labour 6. Paul seemeth to shake handes with this side making the Corinthians and with them all the faithfull in the like estate of glorie while hee saith Knowe you not that wee shall iudge the Angel 7. Lastly it is written that the sufferings of these times haue no proportion with our future felicitie If God respecteth not our workes in this worke from whence say they doe wee draw this difference of the recompence This our dignitie is meerelye Gods dignation therefore wee fetch the inequalitie thereof not from our merrits but his mercie whereas they of the contrarie side seeme to strengthen their opinion by distinguishing of workes as if by the condignitie of them wee did earne and worke out this glories There bee other reasons but these are the chiefest that make for this matter The aduerse part is aswell prouided to hold their assertion Their arguments are many and good and they are these 1. First they say God will reward euery one according to his workes and as his worke is so shall his wages be The Scriptures goe with this it is Paules saying Who will reward euerie man according to his workes 2. Daniel foretelling the condition of the Saints after this life is flat for difference of rewardes saying They that be wise shall shine as the brightnesse of the firmament and they that turne many to righteousnesse shall shine as the Stars for euermore But there is manifest difference betweene the brightnesse of the firmament and the brightnesse of the Starres 3. From the contraries they conclude the case thus There are diuersities of punishments in Hell therefore the consequence holdeth by comparison that there is varietie of rewardes in heauen That the sufferings in Hell are sundrie it is apparant by Christes wordes It shall bee easier in that day for Tyrus and Sydon then for Corozain and Bethzaide and for Sodome then for Capernaum wherefore degrees also of glorie are diuided 4. That there is not onely one reward for all the righteous but that there are manie of them it is plaine by that which Christ elsewhere saith In my Fathers house are manye dwelling places 5. Further if our state must be sutable 〈◊〉 the Angels as Christ hath let it downe In the resurrectio● we are as the Angels of God in heauen it must needes bee that wee haue sun●●● degrees of glorie because there are seuerall degrees of Angells 6. The seede that was 〈◊〉 vppon the good ground came not vp like but some better then some some gaue an hundreth folde some sixtie folde and another thirtee folde This not obscurelie shadoweth disproportion of retribution of heauenlye glorie 7. So dooth the Parable of the talents those that had them in ban●k were rewarded more or lesse according to the improouement they made of ●h●m In the Reuelation mention is made of a peculier fl●cke who follow the law whether soeuer hee goeth agr●●● which seemeth not to be giuen to others 8 This als●●●rength●eth the cause verie much that Christ saith Whosoeuer shall obserue and teach them the same shall bee called great in the Kingdome of heauen Thereby insinuating that there are greater and lesser in that Kingdome The like is enforced out of these his wordes Whosoeuer will bee chiefe among you let him be your seruāt 9. 〈◊〉 of the ●postle maketh much to th●s purpose Hee which seweth sparingly shall reape also sparingly and hee that s●weth liberallie shall reape also liberallie But moste pregnant is this proofe of the same Ap●stle There is one glorie of the Sunne and another glorie of the Moone an other glory of the Starres for one Starre differeth from another in glorie But the reddition and answere heerev●to maketh the case plaine and