Selected quad for the lemma: mercy_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
mercy_n	hear_v	lord_n	sin_n	15,720	5	5.7661	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A08133	A looking-glasse for petitioners Wherein euery Christian man and woman, may cleerely see, what they are to beg at Gods hands, the manner how they are to beg, and the assurance of those things which they do beg. In a sermon preached at Framlingham Castle in high Suffolke. By Iohn Nevvman Master of Artes.	Newman, John, fl. 1619.	1619 (1619)	STC 18497; ESTC S113228	22,834	66

pray for himselfe onely or for his priuate houshold but he would haue vs to pray for all in one because as all in one he hath borne our infirmities And the same Father writing vpon Matthew vseth these words Pro se orare necessitas cogit pro alijs autem Charitas fraternitatis hortatur To pray for our selues necessitie compells vs to pray for others brotherly Chatitie exhorts vs. Let vs therfore when we doe pray pray not only for our selues but for others not only for our friends but for our enemies not only for some particular men but for all men in generall Pray for one another saith S. Iames that ye may be healed for the praier of the righteous man auaileth much if it be feruent Iam. 5.16 Fiftly we must pray with constancie with perseuerance holding out vnto the end Pray continually saith the Apostle Paul Thessal 5.17 that is continue in prayer not all the time of your liues for the Wiseman saith Eccles 3.1 That to all things there is an appointed time a time to be borne a time to dye a time to plant and a time to plucke vp that which is planted a time to weepe and a time to laugh But he would haue vs spend as much time as may be in prayer we must with our Sauiour if need require spend whole nights in prayer we must with Daniel pray thrice a day in the morning at noone and at night wee must begin our worke with prayer goe forward with prayer end it with prayer and not onely doe thus one day but all the daies of our liues we must hold out vnto the end and then we shall obtaine the crowne Let perseuerance plead for thee and then thou shalt be surely heard leaue not the Lord but call vpon him continually from time to time and at the end he will heare thee The Cananitish woman with her constancie and perseuerance in calling vpon Christ moued him to heale her daughter the borrower of three loaues of bread with his often knocking obtained his request and the widdow with her importunitie moued the vnrighteous Iudge to doe her iustice And shall not God auenge his shall he not heare his Elect which day and night call vpon him yea though he suffer them long I tell you he will auenge them he will heare them and that quickly If we continue to call vpon God he will heare vs although not at the first time yet at the second if not at the second yet at the third if not at the third time yet at many times if not at many times yet once amongst many times he will heare And if he once heare vs we shall be sure to haue that which is conuenient for vs and if before he had seene it necessarie for vs we should without all question haue had it Fideliter enim supplicans Deo saith Aug. in lib. Sent misericorditer auditur misericorditer non auditur quid enim infirmo sit vtilius nouit magis medicus quam aegrotus He that makes his faithfull and humble supplication vnto God in mercy he is heard and in mercy he is not heard because he who is the phisition of our soules knowes better what is needfull for vs then wee who be his weake patients Therefore let vs be constant in calling vpon God and continue to cry vnto him knowing that although he tarry long that yet at last he will heare vs to our greater benefit Sixtly and lastly we must pray with courage with boldnesse the Deuill must not scare vs desperation must not out face vs our sinns must not dismay vs but throwing downe the deuil casting aside desperation treading downe our sinns vnder our feete let vs runn vnto our redeemer fly vnto the mercies of our creator and lay hold vpon them then let the deuill roare against thee l ke a roring lion desperation assault thee like a hellish hagg and thy sinnes encounter thee like so manie enemies yet thou needs not feare for thy redeemer will defend thee the mercy of thy creator will ouer-shadow thee though the Deuill whisper in thy conscience tell thee that it is needlesse for thee to pray yet pray the Deuill is a lyar be not ruled by him though desperation tell thee that there is no hope of pardon yet for all that pray for pardon beleeue me thou shalt haue it though thy sins say they be greater then can be forgiuen mentiuntur peccata thy sinnes lie for the mercies of God be greater then thy sinns if they were ten thousand more then they bee If thou be'st bold and of a stout courage the deuill cannot hurt thee for as Lactātius reports the Deuill hurts none but the faint-hearted And if thou dost confidently trust in the mercies of God thou shalt be saued let thy sinns and desperation do what they can against thee Pray boldly and the Lord will heare thee although thou beest in depth of misery yet he wil heare thee in height of mercye Si turbata fuerit anima saith one memor esto multitudinis misericordiae eius respira in eum If thy mind be troubled be mindfull of the mercies of God and stay thy selfe vpon them By all meanes be not faint hearted for ex pusillanimitate spiritus timore immoderato impeditur oratio For there is no greater enemie vnto thy prayers then faint heartednesse and immoderate feare Qui enim timide rogat docet negare for he that asketh fearefully teacheth him of whom hee beggs how to denie him Pray therefore boldly and with a confident corage seeke to thy creator although in respect of thy selfe and thy sinnes thou mayest feare yet in respect thou hast a louing Sauiour and a mercifull creator thou mayst be bold let boldnesse pleade for thee and then thou mai'st be bold to expect thy desires for boldnesse will haue no deniall but will be heard Thus haue I shewed you how we must pray in respect of the inward man the outward manner of praying the Lord doth not so much regard I meane the outward gesture of ours which wee vse when we do pray some when they pray fall vpon their knees as Daniell when he p ayed thrice a day our Sauiour Christ when he prayed in the garden Paule when he prayed for the church of the gentiles Ephe. 3. others lift vp their hands to heauen as Salomon 1. kings 8. others cast vp their faces Mat. 16. others lie groueling Psal 35. some humble themselues in sackcloath Ionas 3. some pray sitting as Elias Kings 19. some standing Luke 18. some lying vpon their beds as Ezekia 1. King 20. These indeed be the signes of an humble minde for as one saith Humiliatio corporis est signū humilitatis mentis that the humility of the body is a signe of the humblenesse of the minde Yet it skilleth not how wee pray outwardly either sitting kneeling lying walking or standing speaking or not speaking for it is not the body that the Lord lookes vpon

neither is it the words that he doth respect but it is the hart If wee pray with an humble heart wee shal be heard pray after what manner we will pray For as Isidorus saith in his booke de summo bono oratio cordis est non labiorum neque enim verba deprecantis deus intendit sed orantis cor aspicit melius est enim cum silentio orare corde sine sono vocis quam solis verbis sine intuitu mentis Prayer saith he doth not belong vnto the body but vnto the heart neither is it the words of him that prayes that the Lord doth marke but he beholds the hart for it is better to pray with silence with the heart without the voice then with words with the voice without the hart And so much concerning the inuitation both quid what wee must pray for and quomodo how wee must aske the promise followes in which if you remember I obserued these two things the promiser and the thing promised in the promiser I obserue also two things his abilitie in that he is able to performe whatsoeuer he promiseth secondly his willingnesse that whatsoeuer he promiseth he is willing to performe And first of the abilitie of the promiser who is able to performe whatsoeuer he promiseth If wee do but cōsider with our selues who the promiser is wee cannot make any doubt at all of the thing promised the promiser is God and not such a God who is without motion who hath no eares to heare no eyes to see no tongue to speake no hands to giue but such a God who heares all things who giues all things who sees all things who is able to doe all things whatsoeuer him pleaseth both in heauen and earth his name shewes his nature he is powerfull Iehoua Quod infinitum significat which signifies infinite Infinite in greatnes infinite in maiestie infinite in mercy infinite in power able to doe things impossible to mans capacitie and to bring that to passe which the reach of man cannot imagine The Hebrues call him Ethau Quod fortem significat which signifies strong and mighty Quoniam omnipotens est because he is Almighty In Greeke he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies Currens running quia vbique est omnia implet sua illa infinita essentia because at one time he is able to be and is euery where and with his infinite essence fill all places And in Latine he is called Deus à do ●as which signifies to Giue quia omne datum optimum de sursum est because he is able to giue all good gifts and because euery good gift comes from him He is Clemens misericors ad dimittendum potens ad auxiliandum ad beatificandum copiosus He is pittifull and mercifull to forgiue strong and mighty to helpe and to blesse most bountifull He is called a Rocke a fortresse a strong tower a shield a horne of saluation a refuge the Lord of hostes able to deliuer vs from ten thousand enemies He is the Angell of great counsell wisdome and vnderstanding able to direct vs in all our consultations He is the Treasurer of the earth and all that is therein the world and they that dwell therein able to releeue vs in all our wants and necessities He is the onely earthly and heauenly Physition able to cure all our maladies and he is the onely Comforter able to succour vs in all our miseries The gods of the Gentiles be stocks stones the gods of Papists be crooked Crucifixes which haue eares and heare not eyes and see not tongues and speake not the works of mens hands the deuises of mens wit made of base earth of rotten wood of consuming mettall but our God is the Creator of the deuiser of these gods who is able and will confound these gods and god-makers Our God hath eares to heare and able to heare all in all places eyes to see all in all countries hands to giue able to satisfie all that be in neede whose hands be alwaies open to giue vnto them which faithfully call vpon him Let vs not therefore bee so ignorant with the Gentiles as to pray vnto Idols nor so wilfully blinde with the Papists as to pray vnto Saints or Angels who be the creatures of our Creator but let vs pray vnto the Almighty Iehoua the Lord of Hostes who is onely able to helpe who is only able to deliuer vs in the time of trouble Call vpon me saith the Lord Ps 50 15. in the day of trouble so will I deliuer thee Here is no mention of any Idol here is no mention of any Saint or Angell therefore let vs not turne the glory of the incorruptible God to the similitude of the image of a corruptible man of birds of foure-footed beasts of creeping things Rom. 1.23 for cursed be the Image Image-maker Deut. 2.15 Neither let vs giue the worship of the Creator vnto the creature and direct our prayers vnto Saints or Angels which we should direct vnto God For the Angell in the Reuelation which forbad Iohn to worship him is able to satisfie a million of Papists and sufficiently to proue vnto them that neither Saint nor Angell is to be worshipped They know not when we pray nor how we pray nor how we pray nor for what we pray how can they then giue grant vnto vs that which we pray for there is neither Angell or Virgin nor Patriarke Saint or Martyr saith S. Augustin in his book de cura promat that knowes more what we doe in earth then we know what they do in heauen Which he proues by this place of Esay 63.16 Doubtles thou art our father though Abraham be ignorant of vs Israel know vs not yet thou ô Lord art our father and redeemer thy name is for euer There is neither Abraham nor Isaac nor Iacob neither any Angell in heauen knowes what we do vpon earth more then God himself reueales vnto them at such time as he is to vse them vpon his message If only God be our Lord if he only is able to heare and see and to releeue our necessities then is he only to be called vpon according to the cōmandment of our Sauiour Christ Matth. 11.28 Come vnto me all yee that are weary and heauy laden and I will ease you He is able and only able to succour vs in all our wants necessities in the time of pestilence he is only able to send deliuerance in the time of famine he is only able to send sustenance in the time of drought he is only able to open riuers in the tops of hils fountaines in the midst of the vallies When the poore and the needy seek for water saith the Lord by the Prophet Esay 41.17 18. and there is none so that their tongue faileth for thirst I the Lord will heare them I the God of Israel will not forsake them I will open the riuers in the tops of the hills