Selected quad for the lemma: mercy_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
mercy_n	faith_n	grace_n	repentance_n	2,335	5	7.5639	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A13996	A discourse of death, bodily, ghostly, and eternall nor vnfit for souldiers warring, seamen sayling, strangers trauelling, women bearing, nor any other liuing that thinkes of dying. By Thomas Tuke.	Tuke, Thomas, d. 1657.	1613 (1613)	STC 24307; ESTC S100586	74,466	126

mans life were his owne and not Gods he might doe with it what he would Commonly a man makes himselfe away for one of these causes either because hee counts his sinnes vnpardonable and that with God there is no mercy for him and this made Iudas hang himselfe who notwithstanding his vile treason and abhominable couetousnes which brought him to it might haue found mercy if he had had the grace by Faith to haue come to Christ and with true repentance to haue returned but to all his other sinnes adding these of finall desperation and wilfull murder hee did wilfully depriue himselfe of mercy Iudam traditorem non tàm scelus quod commisit quàm indulgentiae desperatio fecit penitus interire The villany saith Saint Augustine that the Traitor Iudas committed was not the cause of his vtter destruction so much as his despaire of pardon Sceleratior omnibus O Iuda saith Leo infaelicior extitisti quem non paenitentia duxit ad Dominum sed desperatio traxit ad laqueum Thou wast O Iudas more wicked and more wretched then all men for that Repentance led thee not to the Lord but Desperation drew thee to the halter Yea but a despairing man will say I haue beene a most grieuous sinner all my life long how should I looke that God should forgiue mee let no man distrust saith Saint Austen let no man guiltie to himselfe of his old offences despaire Nouit Dominus mutare sententiam si tu nouer●s emendare delictum mend thou thy faults and God will vouchsafe thee fauour Let thy end be good as the Theeues was and Christ will receiue thee into his kingdom Let no man despaire of pardon saith Isidore though he repent about the end of his life for God doth iudge euery one as his end is and not as his life was And suppose that God will not forgiue thee wilt thou therefore by killing thy selfe make thy sinne the greater and send thy soule the sooner into Hell this is very madnesse and extremitie of folly But why shouldest thou despaire Desperatio certa mors est desperation is certaine death faith Ambrose Aeternae ciuit atis ianuas nobis desperatio claudit Desperation doth shut the gates of heauen against vs Desperare est in infernum descendere to despaire is to descend into Hell saith Isidore On the contrarie Prima salus est declinare culpam secundae non desperare veniam to auoide the fault is the first step to saluation and the second is not to despaire of pardon Doest thou despaire of mercie as thinking that God cannot helpe and pardon thee Hee can doe all things with him nothing is impossible neither can the fountaine of his mercy be drayned dry My sinnes said Cam are greater then can bee forgiuen Mentiris Cain maior est Dei miserieordia quàm omnium peccatorum miseria thou lyest Cain saith Saint Austen Gods mercie is greater then the misery of all sinnes Or doest thou despayre because thou thinkest God will not forgiue thee Tell me O vaine man hath God made thee of his counsell how canst thou thus thinke with reason Why doest thou imagine that God hath no mercie for thee Is it because thou art a greeuous sinner Who is not so Is it because thou art not worthy of mercy who is worthy Mans worthinesse is vnworthinesse and his merits demerites if mercy succuored not misery would swallow al men But why will not hee haue mercy on thee Is not God mercifull and tender-hearted Be mercifull to thy selfe by repentance and true hope and doubt lesse God will be mercifull to thee by pardoning thee Doest thou thinke that he will not heare thee if thou callest Be not iniurious to thy selfe The Lord is neare vnto all that call vpon him in trueth Come vnto mee all yee that are heauy laden saith Christ and I will refresh you Iustly doth he lack that may haue for asking Thinkest thou that God delights in thy death Be not iniurious to God As I liue saith the Lord I desire not the death of the wicked but that the wicked turne from his way and liue Turne thee turne thee and despaire not and thou shalt liue Tertullian here exclaimeth Iurat Deus Viuo dicens cupit sibi credi God sweareth saying As I liue Hee desires that men would beleeue him O beatos quorum causa iurat Deus O miserrimos si nec iuranti Domino credimus O blessed men for whose sake God doth sweare but O most miserable wretches that we are if we will not credit him though hee doe sweare But thou hast liued long without repentance thou hast long abused his lenitie and hast setled on thy lees it is now iust that God should set the feete of his Iustice on thee and tread vpon thee like vnsauorie salt it is too late to repent repentance is hid from his eyes It is true that God may iustly deny thee mercy now seeing thou hast neglected thy good mispent thy time abused his gentlenes But God neither doth alwaies neither hereafter will be euer doe all which he may may iustly doe but hee sometimes shewes mercie when men are most miserable and haue very long abused his patience towards them Hee vouchsafed mercy to the Thiefe vpon the Crosse that no man by reason of long or grieuous wickednesse should despaire of mercy Despaire not then O Man but hope in God he can forgiue thee if he will he hath not told thee that he will not he will forgiue thee if thou wilt repent repent then and repent of these desperate imaginations and he will remit thee Cry out and say O Lord helpe O Lord forgiue Turne me O Lord vnto thee and I shall be turned Draw me and I will runne ●fter thee Hide thy face from my sins put away all my misdeeds Create in me a cleane heart and cast mee not away from thy presence And this is one common cause to wit the despaire of pardon which makesmen make themselues away Another is very vanity of minde and to auoide reproch insamy beggery contempt and the despight of the enemy Thus Saul commanded his Armour-bearer to thrust him through with his sword least the Philistims should kill and mocke him and because his Armour-bearer would not therefore he killed himselfe And his Armour-bearer seeing him dead fell likewise vpon his sword and dyed with him In like manner Achitophel seeing his counsel was not followed and no doubt fearing the wrath of his Soueraigne which he had by his treacherie deserued went home and hanged himselfe Lucretia stab'd her selfe to renowne her chastitie Cleopatra applyed venemous Serpents to her body because shee would not bee carried as a Captiue in triumph Others wee haue heard haue hanged themselues because the price of corne hath fallen against their couetous desire and expectation Oh what horrible iniury is here offered