Selected quad for the lemma: mercy_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
mercy_n	great_a	let_v	sinner_n	1,997	5	7.5506	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
B11989	Vade mecum. = Goe vvith mee deare pietie, and rare charitie. VVhose flame is stirred vp, to dispell the cold out of the minde. By Otho Casmanne, preacher at Stoade. Translated out of Latine, by H.T. minister. The contents appeare in the page following.; Vade mecum. English	Casmann, Otto, d. 1607.; Tripp, Henry, d. 1612.	1606 (1606)	STC 4769; ESTC S107899	102,540	274

this accesse thou shalt performe two things First thou shalt humbly purely and Confession of sinne faithfully confesse thy sinnes generally and in particular Whervpon shal follow remission of them before God According to that I wil make my sinne knowne Psal 32. vnto thee and mine iniquitie will I not hide I said I will confesse my defaults vnto thee O Lorde and thou tookest awaye the punishments of my sinne Say with the Prodigal sonn Father I haue sinned against Luke 15. Heauen and against thee neyther am I worthy any more to be called thy sonne Secondly thou shalt intreat for pardon Intreating for pardon Rom. 8. for thy sinnes with grones that cannot be expressed and that with continuance In which case the spirit will helpe forward our infirmities For we know not what to aske as we ought but the spirit entreateth for vs. Finally to conclude a certaine and speciall perswasion must be sensibly and effectually A certayne perswasion imprinted in the hart whereby the promises of the Gospell must be applyed to thy Faith that Christ may speak inwardly to thy hart Be of good comfort my Sonne thy sinnes are forgiuen thée Sée therefore O man thou that returnest to God that thou giue thine assent vnto the Worde of God and withstand doubting and distrust and then by experience thou shalt féele a sence of ioy and comfort A patterne of the practise of Dauids repentance Dauid after his fall repenting giues the first place to the knowledge of his Knowledge of sinne sinne Haue mercie saith he on me O God after thy great mercie And vpon Psal 51. which Psalme Gregorie sayeth I should despayre of the healing of my wound If I did not presume of the omnipotencie of my Phisition Let others seeke for small mercy that haue sinned ignorantly I as I haue grieuously falne so haue I greatly offended But thou O omnipotent Phisition dost both correct the contemners and instruct the ignorant and pardon the confessors I doe know mine owne wickednesse and my sinne is alwaies against mee Here is present sayeth Gregorie the miserable Gregorye man let mercie also be at hand I know my own miserie if I did not acknowledge my selfe miserable I should not labour in mourning 1 I acknowledge that I haue sinned of Manifold acknowledgements mine owne accord and wicked will therefore I doe not hide mine vnrighteousnesse I know from what I am falne and what I haue incurred I know to whom I haue inthral'd my selfe by sinne euen to the Diuell the enemie of all goodnes I know the blot that I haue gotten by sinne and the filth wherewith I haue horriby defiled my selfe 2 I acknowledge that I haue sinned against Manifould wayes against God thée onely and done euill before thée against thee my Creator whom I vnhappy creature haue not serued but haue rather cleaued to the creature then to the Creator Against my Lorde against whome I as a most wicked seruant haue rebelled to obey thine enemye against thée my Law giuer whose will while I shoulde haue followed I haue shamefully despised and to satisfie my lust I haue transgressed thy Lawes Against thee my most louing Father for whose innumerable benefits I haue béene so long vnthankefull yea with whose benefits beeing fatted and pampred I haue kicked against thée my Father and being forgetfull of thy loue I haue preferred mine owne Loue and the Loue of the Creatures before thée Finally against thee my good God most mightie most iust haue I sinned whiles I haue departed from thée on whome I should wholy haue depended and in whome onely as my ende I should haue rested 2 After the knowledge of sinne came A consternation Psal 6. a feare or cōsternation of his mind which did inuade his minde Lorde sayeth he rebuke me not in thy fury neyther chasten me in thy wrath 3 Héere vpon a great sorrow possessed Sorrow for sinne Ps 38 his hart Mine iniquities are gone ouer my head and are like asore burthen to heauy for mee to beare my wounds are putrified and corrupt through my foolishnesse I am racked and vexed exceedingly my hart panteth my strength hath Ps 51. forsaken me c but an humble and contrite hart thou wilt not despise Hope of pardon psal 6. 4 Hope of pardon succéedeth Turne thee O Lorde and deliuer my soule saue mee for thy mercie sake because in death no man remembreth thee and in Hell who will confesse thee As my soule sayeth Gregorie is turned to thee by the storme of repentance so turne thou to Gregorie me by the calme of mercy and being turned to me deliuer my soule And therefore Dauid saieth to his soule why art Psal 42 thou cast downe O my soule and why frettest thou within me Trust in God for I will yet praise him 5 After hope of pardon Dauid communeth Faith p●al 25. with God and resteth in him O my God in thee doe I trust let me not be put to confusion The Lorde is my saluation In thee O Lorde doe I hope let me neuer be confounded 6 Out of this Faith breaketh out from Confession the soule a cōfession watching to heauen I said I will confesse my sinnes vnto the Psal 32. Lord and thou tookest away the punishment of my sinne My sorrow is euer Psal 38. in my sight for I will open my iniquitye before thee and bee carefull for my sinne 7 A purpose of amendment of life followeth Purpose of Amendmēt Psal 6. Psa 39. Depart from mee all yee that worke iniquitie For the Lord hath heard the voyce of my weepin● I saide I will take heede to my waies that I offend not in my tongue 8 Finally he reioyceth with an inward Inward ioy and peace Psal 103. sense of ioy and peace Praise the Lorde O my soule and forget not all his benefits who forgiueth all thine iniquities and healeth all thy diseases he will not alway be striuing or chiding neither keepeth in his anger for euer c. Returne into thy rest O my soule because God hath beene bountifull to thee Thus doe we depart from euill not Counersion not without greefe without a sorrow of euill that is wee are sorry wee haue béene euill neyther doe we approach to good as to God without Faith in him For hee that will come to Heb. 11. God must beleeue that God is Now this departing from euill and approaching to good imports a certaine Conuersion imports a change vnde et alio Threefould chaunge which hath two tearmes or bondes vz from whence and whether This chaunge is in the minde will and harte An the minde there is a change of the 1 In the mind Iudgement and counsell The minde disaloweth the euill that is done and alloweth the good that is to be done 2 In the will In the will the chaunge is on this wise the will refuseth the euill which hetherto it

gods grace conuerted after thou didst turne mee I repented The grace of God saieth Prosper is aboue all iustifications or instructions perswading by exhortations warning by examples terrefieng by dangers inticing by miracles guiding by vnderstanding inspiring by counsel illuminating the hart it selfe and induing it with affections of faith Now the grace of God in turning man from sinne vseth two meanes Two means of Auersion from sinne First the knowledge of sinne Next the Consternation of the minde Thou maist come to the knowledge of thy sinne by the Lawe of God For by the Lawe is the knowledge of Sinne For the Lawe is the rule of righteousnesse shewing what is iust and what is vniust 1 The knowledge of sin Rom. 3. Whatsoeuer therefore is either in vs or is done by vs which is not agreeable to the rule of Gods Lawe that same is sinne By this rule try both thy Internal and Externall actions and thereby iudge of thy life And that thou be not deceiued in the vse of this rule Obserue these two things Whatsoeuer is contrary to the Law of God and our neigbour is forbiden by 1 Two Rules whereby to know sinne the Law of God and is repugnant to the rule of iustice And contrariwise whatsoeuer agréeth with the Law of God and our neighbour is cōmanded by the Law of God and consonant to the rule of iustice Although by expresse wordes it seeme to be neither commanded nor forbidden The Lawe is spirituall requiring a pure perfect spirituall and perpetuall obedience whereby thou maist vnderstand that al men are guilty before Gods tribunall as transgressors of his holye Lawe Thus then thou wilt acknowledge thy selfe a Sinner 2 Then learne to know how Sinne is conceaued and fashioned in the hart and How Sinne is cōceaued afterward brought forth in worke 1 Foure manner of waies sinne is conceaued and framed in the hart by Suggestion In the hart foure waies delectation consent and defence The Suggestion is wrought by the aduersary delectation by the flesh consent by the will bould defence by pride whiles the fault which ought to terrifie the minde doth lift it vp but the more it swelleth the more it supplanteth it 2 Foure manner of waies also is sinne performed in worke First we are ashamed In worke foure waies to sinne openly After a while we can let our faults be knowne without blushing Héerevpon sinne groweth to a custome and at the last it is confirmed eyther by a false hope of mercy or by a desperate feare of misery Finally learne to know the haynousnesse of sinne for sinne is an iniury offred The hainosnes of sinne by the sinner to God A contempt of his high Maiestie while we despise his will preferring the loue of our selues and the creaturs Sinne is a most heauy burden depressing a man in the basest manner and casting him headlong except he repent from one wickednesse to another Submitting him to the Tiranye of the diuell and last of all throwing him down to Damnation This mischiefe was so vnrecouerable by any humane wisedome vertue and Aremedie strength that it was necessary that the Sonne of God should become man to be Crucified and die that we might be deliuered from it 2 After the knowledge of sinne followeth Cōsternation or compunction Two fould Psal 88. a consternation or casting down of the minde sorrowing for the sinnes committed and trembling at the wrath of God and punishments due for sinne heareof thou shalt say with Dauid Thy wraths are gone ouer mee and thy terrours haue troubled me And againe Mine iniquities are risen aboue my head and are like a Psal 38. sore burthen to heauy for mee to beare This consternation or sorrow or sense of Gods wrath wil be stirred vp the more How it is stirred vp in thee Yf thou thinke on the Lawe giuen to our first parents in Paradice In what day so euer thou shalt eat of this tree Gen. 2. thou shalt die he death If thou call to mind that Thundering of God in mount Sinai Cursed is he that abideth not in all things which are written in the Lawe to doe it If thou looke to the hand writing of thy Conscience testifieng of thine owne hart both the sinne and sentence of damnation pronounced by God If thou view the signes of gods wrath whether thretned or executed as plague famine sword c. or such as prognosticate punishment iminent or neare hand Heereof riseth feare and and sorrow Feare is thrée fould as Bernard saith Two effects of the Law Feare to be depriued of the grace of God Feare to be excluded from the vision or 1 Feare three fould sight of God and feare to to be tormented in hell This feare doth Bernard stirre vp in his owne hart in this wise Way well How it is stitred vp Bern in Cant 16 Oh my soule what a fearefull and horrible thing it is to haue contemned thy maker to haue offended the Lorde of Maiestie Maiestie is to be feared Lord-ship is to be feared especially such a Maiestie such a Lordship Hee euen he is to be feared who after he An enumeration of terrible things al to be feared of impenitent sinners hath killed hath power to cast downe headlong in to Hell I tremble at hell I tremble at the Iudges countenance which maye make euen the Angels heauenly powers to tremble I tremble at the wrath of his power at the thought of the violent ruine of the World at the flaming of the Elements at the mighty tempests at the voice of the Arch-angell and the sharpe worde I tremble at the teeth of the Infernall beast at the belly of Hell at the roaring beasts prepared for a pray I am affraid of the gnawing worme the scorching fier the smoke the vapour the sulphur the Spirit of stormes the outward darknes Who will giue water to my head and a fountaine of teares to mine eyes that I may preuent by teares weeping wailing gnashing of teeth and hard manacles and fetters and weight of Cheynes pressing downe binding burning and neuer consuming Wo is me O my mother why diddest thou beare me a sonne of sorrow bitternes indignation and eternall weeping 1 Sorrow two fould 2 Sorrow of compunction which ariseth out of the consideration of the heinousnes of sinne is two fould 1 The first sorrow is for the punishmēts Sorrow of punishmēts deserued it is called worldly sorrow or a sorrow to death The efficient cause of this sorrow is 2. Cor 7 Eficient cause euen the holy ghost who in this case is called the Spirit of Bondage to feare who testifieth vnto vs our seruile and miserable estate while we are straungers Rom. ●pirit of bondage from Christ and therefore doth strike a feare and horror into vs. Now the Instrument where●● the holy ghost doth worke this sorrow in our Instrument hearts is the preaching of the Lawe the some

glory Viewe one the one side God and Paradise which is the dwelling of the blessed and on the other side the world and the conuersation of worldlings and tell me whether estate is more to be desired O how great ioy shalt thou be filled with when by death thou shalt depart hence if for humane fauour or displeasure thou wert neuer hindred or ashamed to liue to God 2. Take heede of Relapse that is Relapse daungerous Fall not backe into thy former sins The memory of thy life past which before thy conuersion thou didst leade as it séemed swéetly in the fulfilling the lustes of the flesh is wont to draw with it a certaine sadnes in the will because thou perceiuest that thou art perpetually excluded from that pleasant life by thy conuersion to God But knowe thou that this Relapse as they call it or falling backe into sicknesse is dangerous Our Sauior Christ threatning vs that of a man falling backe to Vnderstand fal or end his old sinne the last shall bee worse than the first And that in thrée sorts 1. In respect of the diuel who doth assault the man lately deliuered from the In respect of the diuel sinnes wherewith he held him in slauerie more cruelly he attendeth him more watchfully he inuadeth him more sharply as a praie recouered out of hie hands or as a morsel snatched out of his Iawes And not finding rest he saith I will returne into my house whence I came out And leadeth with him seuen other spirits worse than himselfe The man therefore relapsed in respect of Sathan is in worse case than before he was 2. In respect of God also because such a sinner as a dogge to his vomite In respect of God or as a swine to her wallowing in the myre is sooner forsaken of God We haue healed Babilon saith the Lord by the Prophet but yet shee is not Ierem. 51 sound Loe let vs leaue her Item Who will haue pittie on thee O Ierusalem Ierem. 15 or who will goe to intreat for thy peace for thou hast forsaken mee saith the LORD thou art gone backward And Christ saith to the man cured of the Palsie Behold thou art made whole sinne no Ioh. 5. more least a worse thing happen vnto thee Item Thou vngratious seruant Mat. 12. I forgaue thee all that debt when thou desiredst me shouldest not thou haue had compassion on thy fellow-seruant euen as I had pittie on thee And the Lord being wrath deliuered him to the Iaylors till hee should pay the whole debt Ye knowe how it saide Hee that loueth danger shall perish in it 3. In respect of the sinner himselfe who often falleth backe into sinne the last In respect of the sinner is worse than the first for sundry causes First because in euery sinne there is a turning from God by the transgression of the commandement and a turning to the diuel by the delight in sin And out of this delight by custome of sinne are engendred euill habits which make our returne to God hard So that we get as the Prophet saith A harlots forhead Ierom. 3. that cannot blush And Saint Augustine Out of our peruerse will riseth lust and while wee serue our lust wee breede a custome and while we resist not custome it becomes a necessitie And Solomon saith The wicked when hee is come into the deepe make light of it All other sinners doe warre against thrée enemies but he that often falleth The three enemies The Diuel world flesh backe into sinne must warre against a fourth enimie to wit custome the hardest enemie among all Secondly he that is reconciled to God and is deliuered out of the power of darknesse euen the diuel and is restored to The fourth Custome Sin in a Christian more hainous than in an infidell 2. Pet. 2. the frée libertie of the spirit doth sinne more heinously by Relapse than hée that is by nature a child of wrath and liues in slauery to sinne hauing neuer receiued faith nor the grace of Christ It had bin better for them not to haue known the way of righteousnesse than after they haue knowne it to fall backe from the holy Commandement which was giuen vnto them And Basil As the aire which is drawn in pestilent places doth breed priuie diseases in the body so out of euill custome many mischiefes arise though they be not by and by felt and perceiued Thirdly consider with mee what a great indignitie is in this matter For what can bee imagined more absurde than euen now to haue wept and mourned An indignitie and to haue entreated Gods infinite mercie to obtaine remission of thy sinnes and sodenly changing thy purpose to forget thy selfe to set light by Gods grace to renounce godlinesse to bee clearely an other man and to thinke otherwise than eare-while thou wast and desirest alway to be Fourthly when we often fall backe Hard to obtaine Gods fauour to the same sinnes it is an harder matter no doubt to returne againe into Gods fauour both because the iniurie is greater and Gods displeasure iuster and because we our selues haue hardned our hearts and finally because Sathans power and dominion ouer our soules is encreased For this cause are wee Heb. 10. taught That to those that sinne wilfully after the knowledge of the truth receiued there remaineth no more a sacrifice for sinne but a fearefull expectation of iudgement and deuouring fire which shall consume the aduersaries But this place is rather vnderstood of Apostasie and sinne against the holy Ghost Be not therefore negligent in auoiding Exhortation such cogitations as solicite thée to returne againe to thy old life yea the more often and earnestly that they thrust themselues into thy mind the more spéedily and strongly let them be cast out We must saith Ciprian meete with the suggestions of the diuel and not nourish a snake till hee become a serpent And Hierom. Kill thy enemie while he is small and dash iniquitie in peeces euen in the seede Be seruent in prayer and often vse that prayer which was so familiar to Saint Augustine Da quod iubes iube quod vis Giue ô Lord that which thou biddest and bid what thou wilt The third member Profice Goe forward or proceede IT is the gift of God to procéede in the God the cause of profiting Iere. 10. way of Saluation For God giueth the encrease I knowe O Lord that the way of man is not in his owne power neither is it in man to correct his owne way Wee must therefore aske this gift of Praier the meanes God by prayer in whose hand it is And Dauid Leade me O Lord in thy righteousnesse because of mine enemies make thy way plaine before my face Wée must therefore pray That according to the riches of his glory hee will strengthen vs by his spirit in our inward man that Christ may dwell in our hearts by

those businesses and occasions which either hold him in sin or stay him from the race rule of vertue or casteth him into such sinnes as can be by no means excused And so much the greeuouser is the fal as the degree of holines from whence we fall is higher 1. First therefore thou must deliberate Remedies of a newe kinde of life more earnestly to be pursued by a renouation of serious repentance and faith 2. Meditate with thy selfe on thy end which may be sodaine and cannot be auoided and other the last things which follow death 3. Consider that Hypocrisie and dissembling is most odious to God A simple nature saith Bernard such as God is requireth simplicitie of heart woe be to the sinner that entreth the land two waies for no man can serue two maisters 4. Viewe and waigh the life of luke-warme frozen cold men that knowing it thou maiest dislike it disliking it in others thou maiest amend it in thy selfe 5. Cowardnesse and feare must bee Pusillanimitie to be mortified mortified for when a man is entred the way of Christ the mind many times is assailed with griefe either by expectation of some euill or danger approaching or by desperation of safetie or deliuerance from some euil or danger present But bee not dismaied in thy minde Heare and pray to him who saith Say to the faint harted be of good courage and faint not And say with Dauid I Esay 35. Psal 54. did waight for him who saued me from my pusillanimitie of spirit and from the tempest Why fearest thou O thou coward Feare argueth a base minde conceiue a firme hope of the prouidence of God whē Exhortation thou striuest with the anguishes of Pusillanimitie thou must lift vp thy minde to Gods prouidence Resist with a good courage and set thy selfe by the helpe of Gods spirit against the whole rout of phantasies Discusse saith Gregory the mistes of mourning least thou who in the time of tranquillitie didst thinke greatly of thy sefe in the time of perturbation doe confound thy selfe with the terrors of thy base thoughts Peraduenture God will bring thée by this Good effects Pusillanimitie to a studie of humilitie that by it that loftie pride which euen in good actions lieth in waight euen for holy men may be laide flat or hee hath a purpose to purge thy soule of that affection of selfeloue whereby oftentimes thou art wont to please thy selfe more than is méete How be it what is it that thou néedest Comforts against sundry sorts of feare The crosse greatly to feare or be amazed at 1. Is it the Crosse or Affliction If thou be godly the crosse and affliction is to thée ineuitable or not to be shunned it is profitable honorable and glorious it confirmeth thine adoption it renowneth thy vertues it banisheth vices Beare therefore the crosse with a good courage 2. Doest thou feare the anguish of Sicknesse sicknes Thy body is mortall there is no cause then that thou shouldest feare sicknes which leadeth to death Sicknesse bréedeth hollome Philosophy to wit A meditation of death the vices of the mind are cured by the diseases of y● body thou learnest to abandon selfeloue and the loue of the world and to hope for a better life Faith Hope and Inuocation of God becomes more ardent 3. Art thou afraid of the losse of worldly things Losse of earthly things Trust in God leane on his most holy promises surely Gods truth is immoueable his power impregnable his bountie immeasurable he will not leaue thée nor forsake thée 4. Doth the terror of death trouble Death thy mind Cast off the feare which incredulitie that is to be banished doth strike into thée compare the course of this life with the last period or end thereof Art thou not tossed with perpetuall miserie If thou be wise with the wise man thou Eccles. 1. Commodities of death wilt say Vanitie of vanities al is vanitie Be not afraid of death wherby thou shalt be deliuered from the tyrannie of sinne from the snares of the world from the temptations of Sathan from the rage of false brethren and shalt come to the port of felicitie out of the sinke of euils eternall death shall not touch thee because eternall life is prepared promised sealed and confirmed to thée in Christ Beléeue and thou shalt haue eternall life 5. Dost thou tremble at the assaults of Satan God doth furnish his with strength to resist Satan Being vpholden by the wisdome vigilancie and inuincible power of Christ thy head cal vpon God take vnto thée christian patience cōstancy with the shield of faith and the sword of the spirit and by Gods grace and perseuerance thou shalt be safe 6. Art thou astonied with thy many and great sinnes Sinne. Behold the remission of all thy sinnes purchased by Christ promised giuen and sealed vnto thée why tremblest thou Behold the loue and mercie of God the father the satisfaction and intercession of Iesus Christ and admit the comfort and assistance of the holy Ghost 7. Thou quakest for feare of the last The last iudgemēt Iudgement and Tribunall Be of good comfort and settle thy selfe throughly on the promises of saluation so often repeated in holy Scriptures The loue of God the father and the couenant of his grace through the satisfaction of his sonne Iesus Christ is immutable and he shall bee our Patrone and Aduocate in that iudgement Thou for thy part as often as thou sinnest so often returne to Daily repentance God by a renewed repentance and faith apprehend the grace of God the father the merites of Iesus Christ the consolation of the holy spirit who is the earnest of our inheritance heare the manifold afflictions of this worlde with a patient minde séeing thou hast accesse vnto the Throne of grace powre out thy praiers to thy God sigh and send vp thy affections and thy hope shall not bee confounded but thou shalt enioy vnspeakeable felicitie in heauen Amen The fourth member Profice vlterius Goe yet further forward in attaining righteousnesse VVHen we haue denied vnrighteousnes we must procéede to A transition attaine righteousnes According to that Cease from euil do good vertue must succeed in the place of vice Now in séeking after the way of righteousnes and life beware thou decline not either to the right hand or to the left Let vs then goe forward In vertues and with a good courage In virtutibus In virtute Concerning vertues knowe y● they are Vertues Gods gifts great goods to be desired for thēselues that they are the gifts of God most precious and with most earnest praier and desire to be begged of him And if thou obtaine them God is to be thanked who hath endowed thée with so great graces The first care must be to attaine them The next is to keepe them when they are gotten Thou shalt both get thē and kéep