Selected quad for the lemma: mercy_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
mercy_n	denial_n	great_a	reservation_n	191	4	15.7961	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A15847	Sinne stigmatizd: or, The art to know savingly, believe rightly, live religiously taught both by similitude and contrariety from a serious scrutiny or survey of the profound humanist, cunning polititian, cauterized drunkard, experimentall Christian: wherein the beauties of all Christian graces are illustrated by the blacknesse of their opposite vices. Also, that enmity which God proclaimed in Paradise betweene the seed of the Serpent and the seed of the woman, unvailed and anatomized. Whereunto is annexed, compleat armor against evill society ... By R. Junius.; Drunkard's character	Younge, Richard.	1639 (1639)	STC 26112; ESTC S122987	364,483	938

you yet seven times more for your sins Lev. 26.18 to 40. So that an impenitent mans preservation out of one judgment is but a further reservation of him to seven judgments What did it availe Cham that he escaped drowning with the multitude he had better have perished in the waters then have lived unto his Fathers curse What did it availe Lot's wife to escape turning into ashes in Sodom when suddenly after she was turned into a pillar of salt in the plaine Or what did it availe Pharaoh that himselfe was not smitten with many of those judgements wherein others perished it was farre from being a mercy yea it was a reservation to the greatest temporall judgment of all here and to that eternall judgment also in the burning lake from which there is no redemption So that it is not simply our deliverance but our thankfulnesse for it and obedience after it that gives sufficient argument to our consciences that God delivered us in mercy and favour Yea to prosper in ill designes and ungracious courses to goe on in sinne uncontrolled is the greatest unhappinesse the heaviest curse for he that useth to doe evill and speeds well never rests till he come to that evill from which there is no redemption Ioab kills Abner and scapes againe he embrues his hands in the blood of Amasa and is not indited for it now David is old and Adoniah towardly he furthers him in the usurpation and big with prefidence of his owne command he thinkes to carry it but this carryed him to his grave Faire Absalom was proud and ambitious yet he flourisheth hee kills his owne Brother yet escapes he insinuates himselfe into the affections of the people and bold of their fidelity to him he swels even against his owne royall Father and becomes a disloyall Traytor God owes that man a grievous paiment whom he suffers to runne on so long unquestioned and his punishment shall be the greater when he comes to reckon with him for all his faults together Yea though prosperous wickednesse is one of the Devills strongest chaines yet the currant passage of ill enterprises is so farre from giving cause of encouragement that it should justly fright a man to looke backe to the Author and to consider that he therefore goes fast because the Devill drives him § 60. THere be three things which usually succeede one another in the Church The Plague hath wrought little or no reformation great blessings great sinnes great punishments yea a fourth was wont to follow in former ages namely great sorrow of heart great lamentation and woe and upon the necke of that great favour and mercy As in the booke of Iudges and elsewhere what a continued circle doe we finde of Peace Sinnes Iudgements Repentance Deliverances the conversation of Gods people with the wicked tainted them with sinne their sinnes drew on judgments the smart of the judgment moved them to repentance upon their repentance followed speedy deliverance and upon their peace and deliverance they sinned againe thus it was ever and in every age of the world but in this her decrepit and doting age in which Religion is become contemptible and wherein it is a shame to be strict and holy in the service of God But now let God send never so many and great Iudgments one upon the neck of another as Sword Famine Pestilence yea one pestilence after another yet no repentance no reformation Witnesse these two yeares sicknesse together and the yeere 1625. for of so many millions of notorious sinners as were in this land how many or where are any who from thence hitherto have left off their drinking swearing whoreing prophaning of the Lord's day cheating c. can you name tenne yea or two of a thousand which you partly know No certainely for hee that was a drunkard before is a drunkard still hee that was a swearer before is a swearer still hee that was filthy before is filthy still c. though such a Judgement in a different age would have caused an universall repentance and reformation as the like onely threatned not executed did in the Ninivites Ionas 3. But what doe I speake of their repentance and reformation Yea many are the worse when they will scoffe at jeere and persecute any that shal but refuse to run with them to the same excesse of ryot What doe I speake of their being the better when they are much the worse for this judgement for they are not onely the same they were drunk every day and scoffe at those who will not nor only sweare and blaspheme as frequently as speake nor only whore quarrell and the like when thousands dye in a weeke as formerly they have done but much more abundant if they have where withall for as some have noted the Tavernes and Ale-shops of which too many are the Thrones of Sathan were never so thwackt as in those times when the streets were almost empty especially those houses which had newly or lately beene visited and which was worth the observing each house if not each company had musick aurium tenùs up to the eares so the Fidlers fasted not what ever the poore did yea many poore snakes that at other times never dranke better than Whey could now swim in Wine I have my selfe seene The Tavernes fullest when he ●●reets are emptiest when the Bills were at the highest even Bearers who had little respite from carrying dead Corpses to their graves and many other of the like ranke go reeling in the streets Neither were men ever so impudent and audacious in roaring and declaring their sinnes in the open streets as then Thus they declared their sinnes as Sodome Neither hath this lingring visitation either found or made them better it is no rare thing to see men newly recovered of the Plague at least when the sword of the destroying Angell hath newly swept away the greatest part of their families and they have but newly taken breath from those noysome roomes where they have been a long time pent up grow more vicious and insolent more abominably licentious and wicked then they were before so little are they moved with this grievous judgement § 61. BUt see the difference betweene Gods people and those sonnes of Belial The difference betweene their practif● and the godlies Hee which truly feares God wil in such times of calamity Vriah-like refraine from many lawfull and allowed recreations well knowing that actions of an indifferent nature are not alwayes seasonable not ever warrantable and indeed neither the time nor place of mourning is for mirth which made our Saviour Christ soone turne the Minstrels out of doores when the Rulers daughter was dead Mat. 9.23 Yea it is the Lords complaint against Ierusalem when he threatned her destruction by Nebuchadnezzar I called to weeping and mourning and to baldnesse and girding with sackcloth but behold joy and gladnesse slaying Oxen and killing Sheepe eating flesh and drinking wine Isaiah 22.12 13. for

any strength in the end they tyed Horses to him to draw him thence but they could not move him then they assayed to burne him but no fire would take hold on him wherefore perswading themselves that God had made him a spectacle standing president or fixed statua of his wrath and vengeance to all drunkards and all future ages they surceased their enterprises wishing the will of the Lord to be done and in this miserable and dolefull manner saith my Author Mr. Stubs in his Anatomy of Abuses he stands to this very day as a tragicall dreadfull and prodigious spectacle of Gods heauy displeasure wrath and vengeance against drunkards the very sight nay the very relation or thought of which should strike the hearts and soules of all who are devoted unto this sinne with terror and amazement The other drunken beast his companion who had escaped the immediate hand of God was by the just and avenging hand of the People hanged upon a Gibbet before the dore of the same house for an example unto others Now consider this all ye ryotous drunkards who forget God least he tare you in peeces and there be none to deliver § 79. BUt that it may appeare they are more zealous and charitable Not more forward to drinke healthes then zealous and carefull that others pledge the same then either to worship Sathan their god or goe to Hell their owne place alone and to prove that their hearts desire is that others also may be damned as St. Paul's was that Israel might be saved Rom. 10.1 they are not more forward in drinking healthes then they are carefull to see that others pledge them for a health being once begun they will looke to it precisely that every one present shall pledge the same in the same manner and measure be they thirsty or not thirsty willing or not willing able or unable for measuring other mens palates bellyes thirsts consciences constitutions and dispositions by their owne they will force them oftentimes to drinke against their wills their stomackes their healthes c. For tell them you are not a thirst which is all the answer I can vouchsafe such or that it will not agree with your constitution they will conclude you an arrant foole and ill bred Yea in their judgements Ahasuerus was none of the wisest in appointing that none should compell another to drinke Or tell them that the Goths ordained upon pain of death how none should drink an health to another nor be forced further then their owne free wills induced them O this was the basest law that ever was enacted and yet wise Plato decreed for the avoiding of excesse that no one should so much as drink to another and the Spartans law was Vt bibat arbitrio pocula quisque suo Let each mans measure of drinke bee his pleasure § 80. THeir manner is 1 How they will intise either to Intise or Enforce others to pledge them First to intise and perswade them as let but a sober and religious man fall into their company as a purse of money may fal into a stinking Privie O how they will conspire to provoke his unwilling appetite with drunken healths and if they can like that Babylonish Harlot make him tast poyson in a golden cup O then they will sing and rejoyce as in the division of a spoyle and bragg that they have drenched sobriety and blinded the light and ever after bee a snuffing of this Taper Psal 13.4 Or if they cannot perswade him 2 How they wil inforce they will hate and revile him perhaps stab him that will not pledge their healths as if it were an offence not to bee forgiven for now it is counted an injury not worthy alone of ill words but also of wounds and stabbs if a man will not for company grievously sin against God wrong his own body destroy his soule and wilfully le●p into hel fire yea they wil hate a man more for refusing or crossing their healths then for abjuring his faith his religion or his God and are more hot more zealous stoute and resolute in the defence or maintainance of a health then in the cause or quarrel of their Countrey and will rather adventure their blood in the field upon the refusal of or quarrell about them then for the chiefest article of their creed whence it is they are so much moved and affected that they are mighty impatient and angry with such as crosse them in this kinde but nothing so with others who hinder them in Gods service or thwart them in their greatest good § 81. THat they 'le hate revile and stab him who refuseth to pledge their healthes How impatient of deniall needs no other proofe then experience as how many have lost their lives because they would not be drunke though some others Vriah-like have lost theirs when they have yeelded to be drunke Neither is this in use here onely but in other countries the same It was a great mercy of God that I had not my braines knockt out in the Low-countries for not drinking a great mans healthe and losing mine owne In the Dukedome of Massovia it is no more amongst health quaffers but either drinke to me or fight with me hence grow those many murthers stabs wounds without cause as Salomon speakes quarrels fightings contentions and debates which we usually heare of both at home and abroad Now what 's the reason of all but this long custome Their misprision of honour and reputation and the pravity and wickednesse of men hath made it a kinde of affront indignity discourtesie and wrong both to him that begins the health to those that second it and to the person that is remembred in it to refuse or passe it by and not to pledge it as St. Austin Ambrose Ierom c. testifie besides our own experience And many men thinke they cannot doe their absent friends a greater honour yea their friends also take it for an high honour But O the stupidity both of the one and the other for can this be any honour or credit unto any to be thus dishonoured of every infamous and beastly drunkard of every pot-companion Tunne or Hogshead to be the dayly phrase the Theame the Rhetoricke of every ebrious and luxurious sot the occasion cause and patronage of drunkennesse and excesse yea what Christian would not scorne to have their healthes their names their place and persons made a common Prologue or praeludium an ordinary bawd or pandor an usuall in let way or passage to drunkennesse and excesse a common shoe-horne baite or engine to force or draw men on to drinke beyond all measure a dayly patronage plea or sanctuary to justifie and beare out or else a frequent but unjust apology or excuse to extenuate salve or mitigate the excesse of sinne and infamous wicked base and swinish men It was a noble answer of a great Prince Doe not drinke my health but pray for it and a wise reply of