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	soul_n	4,437	5	4.8368	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A62994	Atheismus vapulans, or, A treatise against atheism, rationally confuting the atheists of these times by Will. Towers ... Polytheismus vapulans, or, There is but one God.	Towers, William, 1617?-1666.; Towers, William, 1617?-1666. Polytheismus vapulans.	1654 (1654)	Wing T1959; ESTC R23437	141,181	385

thy very Soul Is it any Less than the Lord God can say And ye O great Hail-stones Exek 13 1● shall fall Or art thou more Lofty and God-denying than Pharaoh was Exod. 9.28 who intreated Moses and Aaron to intreat the Lord that there might be no more mighty Hail * Credidimus Jovem Regnare Hor. Coelo Tonante Will not the rattling Thunder that tears the Skyes rip open thy Breast and tear this Confession out of it as it did out of thy Fellow-Heathens that there is a God which reigns in Heaven and art thou not afraid of these Tokens of the Lord when he thus visiteth the Earth Ps 65.8 9. Tell all or any of these that there is No God tell them if thou dare that they are not sent upon God's Errand to thee to make thee Confess it is God that sent them nay tell thy self if thou dare so much as in thy most recluse and undiscoverable thought that these Insensible Ministers of God do not powerfully and beyond the resisted efficacy of his own Verbal Ordinance preach the Divinity it self unto thee Hold out now at this Battery if thou canst and if thou canst not be faithfull to thy own Soul and inform thy next gain-saying self how much thou wast now even now taught the Fear of the Lord how little thou didst dare to deny God now lest his last Executioner the Devil himself should immediatly appear and prove him to thee by an Argument as everlasting as the Active and Passive Torment of the Devil himself as un-deniable as it is now wretchedly un-deniable that thou didst before deny God in Tongue and in Hand in Profane Voyce and in Godless Life 66. Dost thou not now begin to feel that Principle which thou hadst hitherto inslav'd to stir and fetch about to breath and gasp for Life that there Is a God Ps 145.9 Joh. 1.3 a God that is Good to all a God that made all things and a God that hateth nothing which he hath made Dost thou not now confess him and confess him to have been good to thee in sparing such an Enemy so long that he might reconcile thee to have been good to thee whom he might justly hate in that thou hadst un-made thy self from all that which God had made thee in that thou wert a Rebel instead of a Creature and a Foe instead of a Child and a Bastard instead of a Son Is not he now all the Desire and Hope thou hast who but a little before was Nothing at all As soon as thou beginn'st to know him though thou tremblest at thy former Denial and with Peter Mat. 26.75 weep'st bitterly * Esto ego Flagitiosus sum saltem mecum age paenitentiam Hieron Lib. 2. Ep. 3. Agens Paenitentians with him with whom thou hadst been Flagitiosus dost thou not admire the inexpressibleness of his Mercy thou hast derided him in his Minister thou hast mockt him in his other Servants and in his own Service thou hast vilify'd him in forbearing his House and vilify'd him more in despising him in setting light by him in his very House as if thou thy self wert all the God that wert present there and what greater Indignity can be offer'd to the Divine Majestie what Sin can be imagin'd more than this could'st thou imagine it thou would'st surely act it too and yet how hath God contriv'd it and what but a God could contrive this that there should yet be probational hopes of Mercy to such a Hellish Sinner and that Mercy it self should be Argument and Conviction for it self Past Mercy for Future Mercy To bring thee down upon the knees of thy Soul to humble thee at his Footstool and to make thy universal absolute entire submission and prostration acceptable in his sight and comfortable in thy own at the same instant when he sets before thy Eyes so much horrour of Iniquity that thy Eyes loath to see it and the very Order in which they are set does confound thee the more He sets before thy Eyes too so much Miracle of Mercy that thy Eyes are dazled with it that notwithstanding all that horrour of Sin he hath hitherto Repriev'd thee Confess and adore and reverence him now with Person and Life and Livelyhood with Soul and Body and Estate and will he not do more and more spiritual good for Confessing and Adoring and Reverencing Thee who hath already done so much good in so marvelous a forbearance to thee that denyd'st and scorn'dst and revil'dst thy God thou hadst begun to neglect him and he conniv'd at that thou wentst on to despise him and he still held his peace thou wert perfect in sin and didst even abjure him and then he held out his Bow in the Skye but there was no Arrow in it nay his very Bow was a Testimony of his Love Ponam Arcum was the Word of a God at Peace with Man Gen. 9.13 do but begin to serve and love and fear him and see if some good Gabriel does not tell thee that at the Beginning of thy Conversion Dan. 9.23 and Supplication the Commandment went forth and that he is sent to shew thee that thou art Greatly Beloved to Encourage thy Better Beginning to Reward thy Wiser Progress and to Crown thy Holier Perfection 66. Let me here confess and deplore the sins the their sins of Priest and People throughout this Nation in imitation of That Daniel's Piety to whom This Message was sent whiles he was confessing his sin V. 20 and the sin of his People Israel Let me pursue and magnifie the Mercy of God notwithstanding our unrelented perversness and multiply'd provocations Day by Day and O let that Mercy be what God designs it should be an Invitatory Means to recall us from our Obstinacy and Customariness in sin let who will call this Extravagancy and Digression it matters not I am sure his for he confesses himself soar and guilty in that he is so unwilling to be toucht and mine and all our digressions and Extravagancies compell me to it 67. What sins are there that are not our sins and yet for all that what Mercies are there to the Nations round about us which we do not partake of are not we onely a Sodom and an Egypt here whil'st there is somewhat More though not Enough of Goshen and Israel upon our Right and Left Hand and yet have we not still the Light of Goshen though thrust under a Bushell as if we either were or if we would might be the very Israel of God What though we are not profest Atheists are we not practical Atheists neither do we not all of us do as they do Drink a Health to the Devil though we do not Complement him so much as to say we do it when in over-much and useless favour to the Health of Another and Another Man we * In Potâ est nulla Salute Salus Ovid. Nulla neu Stomachi neu Mentu drink away

onely this Job 4.18 but God in Scripture Charges his Angels too with Folly and Heathen Man will rather Dispute whether there Be an Angel whom he never saw than charge that Invisible Angel to have sinn'd with him 91. Would St. Paul trow ye have told us that he had once been so far from Saint as to have been a Blasphemer and Persecuter 1 Tim. 1.13 but that he was Over-rul'd by a Divine Power which draws Good out of Evil and makes the Penitence of St. Paul V. 16. and the Mercy of God upon it an Example and Encouragement to Atheistical Blasphemers and Un-Christian Persecuters to return from their Evil Waies and not to Kick out their own Blood against the Pricks Act. 9.5 to be more Upright and Just both to God and Man VVould holy David have told us that he had been so Un-holy Title of Ps 51. as to go in to Bathsheba but that the Adulterer should with him detest and forsake that Impure and Unclean Sin should come Home and return to his First Love be constant to his Spouse Jesus Rev. 2.4 2 Cor. 11.2 and not make his Members the Members of an Harlot VVould Moses have told us that his Anger waxed hot that he cast the Tables which were the work of God Exod. 32.19 V. 16. and the Writing within them was the Writing of God of God's own Commands out of his hands and broke them Et Manus Duplices Manibus Cecidere Tabellae Ovid. de Remed Am. l. 2. But that we should not Fret as he did lest we should be mov'd to do Psal 37.8 Evil as he did and to break all the Commandments of God in a much worse sense than he did but that we should imitate him in his Sorrow in his better Anger against his worse Anger and in his other more predominant and denominating Quality his Meekness Num. 12.3 and his Zealous Keeping all the Commandments of his God It makes and offers Promises to All Men it Pours out and Denounces Threats upon All Men even Kings and Judges and Magistrates and what One meer Man will take such a Universal Power to himself and will not suffer his Empire to be Bounded by any part of that Vast Ocean all of which has it self a Ne Vltra Ps 104.9 Thus far thou shalt go and no further were it possible that such a One Man should be King of all the VVorld yet the Promises and the Threats are to That One Man too and it is as Ridiculous and Absurd for a Man to make a Promise to and to Threaten Himself as if he should have an Action at Law against himself for breach of Promise or sue himself to be bound to the Behaviour and Peace for Threatning himself there is but one Allowable nay more Commendable and Pity it is that it is so un-imitated for want of Pity way that I know of for a Man to sue himself The Lord Viscount Scudamore and Mr. Farrar of Huntingdon shire some whose Predecessours have Impropriated have had such Berean-Nobility and high Primitive Christianity in them as to cause their own Names to be Prosecuted in Chancery and there have Resign'd and by Law Confirm'd Tithet to the Church and for their sakes I could wish this Book might Live that their Names might give Fame to the Book and the Gratefull Book Perpetuate their Names 82. Thus from the Latitude and Unlimitedness of Jurisdiction in both Branches of it Punitive and Remunerative Vindictive and Premiative Ps 145.9 in doing Good to all high and low rich and poor in calling all Men to Account even those Cedars and the Tallest of those whose Office it is to call Inferiour Men to Account here It must be that Absolute Universal Monarch the Maker the Owner the Possessour the Ruler of the VVorld whose words these are Thus the Stile and Method and Manner Proves God to be the Author of them The Matter does so too 83. The Promises are Mat. 5.8 of Eternal Happiness in Heaven in the Sight and Enjoyment of the Eternal God The Threatnings are of Pains in Hell Mat. 25.41 with the Devil and his Angels for ever Neither of these can be Apprehended but by him who has the faculty of Discourse and Ratiocination and no Reasonable Creature can Promise or Threaten these The Good neither Angel nor Man will usurpe so much False Power to himself as to Bestow Heaven or to Inflict Hell since Nothing can Nihil dat quod in se non habet of its own Power give or cast that upon another which it hath not in it self by its own Power and no Angel much less Man how good soever can Possess and Enjoy God whether God will or no He may as soon be God and what God is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as so Enjoy him and whether he be Man or Angel if he be Good he hath not Hell at all The Bad cannot lift up Another to that Heaven which himself has Not nor sentence Another to that Hell which has himself All that go thither go the same way and certainly the First of All was not so Ill a Lover of himself as that he would Sciens Prudens Damn himself thither ' t is Nullum Numen 't is not Nullus Daemon Abest Juven Sat. 1. si sit Prudentia Tecum 84. It makes Promises of things which had they not been Reveal'd by God could never have entred into the Heart of Man to conceive that there should be Col. 2.9 in the same Person Perfect God and Perfect Man Is 7.14 that a Virgin should have a Son and be a Virgin when she bears him Mat. 1.23 and ever after and so much the more and more evidently a Virgin because she had such and so holy a Son Luk. 1.35 All Promises that any Creature makes must like the Child that any Creature bears be Conceiv'd before they are Made and since no Creature could ever by any the most lightsome faculty of its own Conceive such mysterious Depths as these therefore that in which these Promises are made must needs be the Word of an All-knowing as well as an All-powerfull God of that God who saw his Own as well as his Father and Servant David's Substance and in whose other Book all his Members were written Ps 139.16 when as yet there was none of them 85. Mar. 12.33 It Commands a Universal Holiness to God the Good are so Good that they will not Command this in their Own but onely in the Name of their God and the Bad are so Bad that they will not Command this at all no nor Perswade it no nor Suffer it Since therefore the Scripture is as Nazianzen saies of it Omni Rationabili facultate Validior Oratio 7. above the Capacity of any Rational Creature to Compose it must needs be it cannot possibly be otherwise than the Work of that God who alone is above