Selected quad for the lemma: mercy_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
mercy_n	good_a	sin_n	sinner_n	3,410	5	7.5691	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A19311	Mnemosynum or Memoriall to the afflicted Catholickes in Irelande Comprehended in 2. boockes. in the one ther is a consolation for the sorovvfull, in the other a resolution for the doubtfull. composed by Iohn Copinger priest, bacheler of diuinitie, vvith an epistle of S. Cyprian vvritten vnto the Thibaritans, faythfullie translated by the said authour.	Copinger, John, b. 1571 or 2.; Cyprian, Saint, Bishop of Carthage. Epistle unto the Thibaritans. aut	1606 (1606)	STC 5725; ESTC S118020	76,240	344

to this vvorld 2. Timo. 2. according to the apostle that such should not intermedle vvith any vvorldlie busines and according to Naz. in Car ad Hel● S. Nazianzen vvhich do segregate them selues from the conuersation of this vvorld and do cōsecrate their liues vnto god vvhich beinge eleuated aboue the earth and being vvithout vvife or children their intentiue care is to vvorship and honour god vvith hymnes and prayers both day and night in another place he said speaking of those religious people these haue nothing to doo vvith this and yet haue all thinges therin Ora 1. in Iul. vvhich are the lordes of the vvorld these I say for their mortification are immortale and for their litle medling vvith the vvorld are ioyned vnto god and for their solitarinesse in the same do embrace the ioy of the other vvorld this farre Naz. and althoughe many vvicked apostates haue abused this sacred institution by rūning out of it as Luder and Caluine and the rest of their apostles and teachers of their irreligious doctrine haue don that makes not the religion bad but rather good no more then the 9. orders of angellicall Hierarchie for that lucifer and the rest of his follovvers through priede fell from it nor the apostolique order of Chriest for that Iudas throughe couetousnes runne out of it nor the mercie of god the vvorse though it be abused by presumptuous sinners vvho are the more prone to sinne because god is mercifull and trulie if ther vvere no other reason to cōfirme and proue our holie catholick religion then that such detestable and abhominable apostates so vicious in their liues so impious and blasphemous in their doctrine so variable vncertaine and faythlesse in their fayth so confused in their procedings vvho vvithout order auctoritie or apostolicke spirit or commission licentiouslie and excursiuelie do range abroad preaching their irreligious heresies condemned reiected and anathematized by all generall councels and specialie by the famous authenticall generall councell of Trente vvhich vvas an a assembly of all the patriarches Archbishops bishops prelates generales of holie orders Abbotes doctors and diuins of all Christiendome should I say ympugne and disproue the same it should be an euident argumente to confound the heretick and confirme the catholicke Novve let vs come vnto the apostles that did first plant our catholick religion in Irelād some authoures do vvrite that S. Iames Maior vvas in Ireland being by vvind driuen thither Casar Par anno Chrisii 429 is 5 num 8. Paladius the popes legate as Caesar Baronius vvitnesseth did preach in Irelād and aftervvardes Sainct Patrick vvas sēt thither by Celestinus pope as the said Bar. declareth anno Christi 431. num 191. Gigebertus in chronica vvho vvith an a apostolicall spirit seruent prayers long fasting austere mortification sharpe discipline religious obseruation of all spirituall perfection and feruent charitie did subdue that kingdom vnto the standarte of the crosse the svveet yoke of Chriest his lavves his most holie life and the strāge vvounders and miracles that god did vvorke by him vvas an cuident vvitnesse that his doctrine vvas of god othervvise hovv could a poore soule void of all hmaine forces and vvorldlie pollicies subdue in one quarter of a yeare a borbarous vicious and vntractable nation vnto such hard lavves both vnto our capacitie vnreasonable and vnto fleash and blood yrcksom and intollerable vnlesse god vvhose vvorke he had in hand had holpen and cooperat vvithim by strange miracles both vvounderfull to be seene and ympossible to be don by humaine povver vvhat is more dissonant to our grosse sensible iudgment and knovvledge then that Chriest should be the sonne of a virgine and that he vvas god and man and that being god vvhose nature is immortall and ympassible should die should be crucified as a theefe should be dead and buried and that the same god is he that vvee receaue vnder the vaile of accidentes of bread and vvine in the eucharist that being fed vvith Chriest vvee may be purified and sanctified by him and that Chriest according to his deitie is one vvith the father and the holie ghost vnited in one nature substance or essence and perfection only distinct and different from god the father and the holie ghost in certaine notions person or hypostasis and that the bodie being conuerted vnto ashes must appeare before Chriest that vvas so crucihed by man to receaue according to his desertes vvhat is more loathsom vnto fleash and blood then to be crucified and mortified vnto this vvorlde and to be depriued of all corruptible appetites therof to follovve Chriest crucified to vvalke in the streight narrovve vvay of his crosse and to despise detest abhore the broad vvay of the licentious doctrine of these heretikes for if vve leaue of our fayth vvhich according to S. Gregorie hath no merite vvhen humane reason giueth experience the doctrine of those apostates is more agreable vnto our senses and more conformable vnto fleash and blood and more pleasant vnto our corrupt nature vvhich inclineth to follovve licētious libertie and the vvorkes of darcknesse vvhich are voluptuous pleasures beastlie concupiscence vvithout any restrainct of any spirituall lavve vvithout obseruatiō of vovves vvithout any regard of the sacrament of pennance the 3. essentiall partes therof as contrition confession and satisfactiō vvhich is the onlie medicine ordained by Chriest to cure heale the vvoundes of our poore soule corrupted and lāguished vvith sinne vvithout any deuotiō or respect to any religion religious ceremonies sacrifices and sacramētes churches and oratories ordained by our ancetoures for the seruice of god all vvhich they do destroy vvher they haue any poavver and in steed therof do endeuoure to plante a negatiue religion vvhich according to the phplosopher est malignā t is naturae quicquia ante se inueuit destruit is of a malignant nature vvhatsoeuer it findeth besor it doth destroye the same for ther is no religion order obseruation that the church of god had at any time but this infernall heresie laboreth to abolish and overtrovve it quite Novv hauing hearde and to your greatest griefe felt the vvorkes and endeauoures of Luder Caluine vvherin they applied them selues I thought good to speake a litle of our cuntrie sainctes vvhose zeale charitie holinesse of life many nations vvere conuerted vnto the faith of Chriest of vvhich I vvill put dovvne some fevv examples if if vvee may beleue venerable Beda that did vvrite the life of S. Patrick and of other sainctes of Irland said that they vvere a mirour and spectacle of all religious perfection Beda lib. 3 na 4. histo Aug● and sanctitie of S. Columbanus he vvriteth thus Columbanus came out of Ireland in his habite and life a famous mōcke to preach christian religion vnto the Pictes Meilochon being a most mightie king of that nations the yeare of our lorde 565. and conuerted that nation by vvorde and example vnto the fayth of Chriest

MNEMOSYNVM OR MEMORIALL TO THE AFFLICTED Catholickes in Irelande COMPREHENDED IN 2. boockes in the one ther is a consolation for the sorovvfull in the other ae resolution for the doubtfull composed by IOHN COPINGER priest bacheler of diuinitie vvith an epistle of S. Cyprian vvritten vnto the Thibaritans faythfullie translated by the said authour Printed by Arnald du Brel● of Tholosa 1606. ERRATA FOR. READ PAGE funne sunne 18 doth do 20 iues ievves 21 intendeth intende 29 hath haue 32 taketh take 32 pearels pearles 32 eys eyes 33 optained obtained 34 mad madê 35 contraire contrarie 35 dolofull dolefull 36 ecceleipse eclypse 36 mad made 39 ich itche 40 vr or 40 coufound confound 40 peruerth peruerte 40 ther their 41 b● by 43 te the 44 vocs vvoes 44 filde feilde 45 moch much 46 vvorketh vvrought 46 suffer suffered 47 tribulation tribulations 48 neales nailes 48 nealed nailed 48 saiih saith 48 gotton gotten 68 Ivvel ievvel 69 stoot stoute 69 be he 77 forcc force 79 reuatis renatis 156 paltem partem 156 sacerdoti sacerdotem 242 FIN TO THE VERTVOVS and religious priestes as also the godlie constant and Catholick laitie of Ireland I. C. vvisheth the grace of perseuerance in Chriest his catho church I Being louing brethrē and cuntrimē to performe a certaine pilgrimage did heare there vvas a persecutiō intended in our cuntrie against our catholick religion as also a proclamation published against the priestes professors therof I thought good to aefer my purposed tourney to those holie relikes and to recollecte my self insome place that I may asvvell declare my duetie to the catholick church in these her troubles persecutions as also signifie vnto you my vnfained affectiō christian charitie in these your aduersities and seeing it is a diuine precept to loue our negboures and being affirmatiue it bindeth vs to put it in execution in their destresses and in time of necessitie I thought good to comfort you in your sorrovves and to counsell you in your doubtes vvhich be vvorkes of mercie also to bevvayle your miseries so the apostle did 2. Cor. 11. vvhen he said quis infirmatur ego non infirmor vvho is sick or indisposed and I feele it not So also did Iob vvhen he said flebam super eum qui afflictus erat compatiebatur anima mea pauperi the Iob 30. affliction of my negbour did cause me to vveepe and his poouertie moued me to compassiō I send therfore vnto you this Mnemosynum or memoriall asvvell for your consolation in your troubles as also for your resolution in your doubtes I made it first in Latine and thought onlie to dedicat it vnto the priestes and religious of our nation but being readie to go to the presse I vvas persvvaded by certaine graue religious persons to translate it vnto English being a language more vulgare and cōmon vnto you hoping it may vvork some good effect in such as could not vnderstand it in the latine and although my onlie purpose is to spare no paines vvhere I may do the greatest good dum tempus habemus bonum operari to bestovv the residue of my fraile life and vncertaine daies vvhere J may do god his church the best seruice yet I found great difficultie to haue it printed in English for too causes the one vvas vvhat I had to disraise my charges I should bestovv it in the printing being a language altogether vnknovven vnto the printer and therfore more charges and longer time should be required the other that I should be vvray my ovvne insufficiencie therin vvhich vnto me is not so natural asvvell for my birth as for my bringing vp but I hope a fault in the language is not an offence before god vvhich respecteth more the invvard intention of my hearte then the outvvard characters by vvhich J declare the same J desire you let not the impropriet●e of the English therof nor the faultes that did escape the printer vvhich vvas altogether ignorant of the same giue occasion of loath sōnesse of the matter vvhich I hūblie craue at your handes to receaue vvith that deuotion and intrals of charitie by v●hich I offer it and for my labour and charges bestovved therin I beseech you as many as shall peruse it to saye one Aue Maria that you and I may die in the arcke vvith Noe that vvee may be saued in the mountaine vvith Lott that vvee may liue and continue in the catholick church and perseuere in go●s fauour vntill the last moment of our liues vvhich I beseech svveet Iesu to grant vnto you and me Amen so fare vvell from the porte of S. Marie the last of Aprill 1606. Your humble seruant IOHN COP AFFLICTIONS AND troubles are nothinge els then messengers or purseuāts to call and summon vs to god vvhen vvee forsake him CAP. I. IN all common miseries and generall afflictions louing bretheren● and cuntrymen vve are bounde by the lavve of god and nature to bevvayle our sinnes for vvhich vvee suffer those miseries to amēd reforme our liues and to returne and conuert our selues vnto god vvhose haroldes and messengers troubles 2. Para. 1.20 and calamities be So the good Kinge Iosaphat being oppressed vvith sundrie troubles aduersities did returne vnto god saieng in our miseries and calamites this is the onlie remedie vve haue that vvee should lift vpp our eyes vnto thee ô god In the commune afflictions of the people of Israell Ioel. 2 the priestes vvere commanded to prostrate them selues inter vestibulum altare betvvixt the entrie of the temple and the altar at the feete of god and to crie out lord saue and spare thy people giue not thy inheritance vnto the cruell nations to be of them troden vnder foote and despised The people also vvere commanded in fasting mourning lamenting and prayeng to rende ther hearts Num. 16.20 Exo. 31. and not there garments Thus Moyses and Aaron appeased gods vvrath against that people so did Dauid in the mortalitie of his people flie vnto god vvith contrition for his sinnes 2. ● Rege 24. 2. vlt. Iona. 3 5 and purpose of amēdement and the plague did cease the Niniuites did the like so did Ezechias being sentensed to die Isa 3● tourned his face against the vvall and vvept his sentence vvas recalled Isa 35. Ezechias vvas repriued by giuing him 15. years to reforme his life Amb sup Hom. i● E●ang vvher vpon S. Ambrose sayth si noueris mutare delicta tua Deus nouerit mutare sententiam suam if thou Knovvest to change thy vvicked life god vvill also change and alter his sentēce past against thee Let vs follovv the prophet saieng derelinquat impius viam suam vir iniquus cogitationes suas Isa 55. c. Isa 55. let the vvicked forsake his vvayes and the vngodly his vvicked thoughtes let him turne vnto god because he is more inclined to pardon vs accordinge to his mercye thēto