Selected quad for the lemma: mercy_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
mercy_n	lord_n	sin_n	son_n	8,680	5	5.3748	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A11792	The proiector Teaching a direct, sure, and ready vvay to restore the decayes of the Church and state both in honour and revenue. Deliuered in a sermon before the iudges in Norvvich, at summer assises there holden, anno 1620. By Thomas Scot Batchelor in Diuinity.	Scott, Thomas, 1580?-1626.	1623 (1623)	STC 22081; ESTC S116987	26,622	45

Honor as betwixt light and darkenesse truth and falsehoode white and blacke God and Sathan hell and heauen It were a shame therefore to ioyne those things together which God hath opposed in Nature If Iustice therefore should make sinne eyther a wife or a childe or a friend or a seruant or a fauorite and companion at bed or at board or on the bench this could not be done without a Diabolicall contract a Sodomiticall mixture a sinne against Nature Therefore let Iustice make sinne a slaue a drudge a prisoner for if he waxe familiar once he will rule and reigne ouer thee and thou shalt not be master at home no not in thine owne house nay not in thine owne heart Genes 3. I haue put emnity saith God to Sathan betwixt thee and the woman and betwixt Her seed and thy seed This enmity must continue He shall breake thy head and thou shalt bruise his heele The best men may haue their heeles bruised and trodden on by Sathan sometime be ouertaken by sinne Euen holy Dauid tooke a nap holy Paule himselfe ● Cor. 12.7 felt a sting in the flesh vaine-glory began to puffe him vp out of the consideration of his knowledge zeale labor and heauenly reuelations the Messenger of Sathan was then sent to buffet him to humility But let not Sathan breake our heads no not with oyle with applauses with glibbe and smooth sinnes petty-seeming sinnes sinnes like vertues Much lesse let him blind our eyes with giftes for that 's the way to breake our heads indeed when wee can not see to defend our selues ● Sam. 4. Nay to breake our necks too from the Chayre of Moses with poore old weake blinde decrepid Ely To conclude all this Nation of ours at this day outsinnes all the Nations of the world euen in their proper sinnes for which they haue beene infamous Wee outdrab the Italian out-drinke the Dutch out-braue the Frenchman out-brag the Spaniard Surely as wee out-act these in sinne wee must out-suffer these in shame and is it not a shame wee should doe so wee that know so much more then they doe wee that liue in the cleare light of the Gospell wee that goe euery day to Church to heare Sermons with Bibles in our hands vnder our armes in our pockets when they heare no Sermons perhaps but once a quarter perhaps but once a yeere that at Lent a Lenten Sermon a Leaden Sermon a Latin Sermon and for the Bible know not a word of what is within it Why shame belongs to Bastards sinne is a note of bastardy for by sinne wee are Sathans children You are of Io. 8. 44. your father the Diuel saith our Saiuour for his works do yee Shame followes sinne it is all the Inheritance that Sathan giues his children except paine as an increase to the portion Honor belong to legitimates such succeede their fathers in the badges and cognizances of honor as in vertue and worth Iustice is a note wee are Gods children it is his character his stampe his seale his impresse his image and shewes that wee are begotten to good workes by the Grace of his holy Spirit the inheritance is glory heere an earnest of greater glory heereafter with the Lord. Of his infinite mercy graunt vnto vs for his Sonnes sake Christ Iesus Our Iustice our righteousnes our sacrific e for sinne our Preseruer Redeemer and Saiuour from shame To whom with the Father and the Holy Ghost be all honor and glory giuen and ascribed by vs and by euery other Creature that he hath made for his glory this present time and for euermore Amen A Prayer for the whole state of the Realme O Lord thou hast made all things for thine owne glorie to manifest thy power thy wisdome bewtie love justice and holines and amongst all these things thou hast made man after thine image enduing him with originall power wisdome beautie love justice and holines And that he might not only have but exercise these vertues thou madest this inferiour world for him and didst subiect a world of Creatures to his rule and government so that he seemed a God vpon earth having so free so large so ample a comaund over his fellow Creatures He was naked and not ashamed for being framed by so perfect a workman and formed after thy image the image of perfection he knew that there was nothing within him or without him whereof he need be ashamed but much whereof to glorie and reioyce The more he saw and contemplated himselfe the more cause he saw there was to love himselfe for being like thee and to love thee for so making him This Sathan saw with envie and it was another hell for him to see it and hating thee and all things for thee he seduced man with pride and ambition causing him not to rest satisfied with what thou hadst given him but to desire all things which thou hadst made only for thy felfe And thus vainely and foolishly to neglect the rule of himselfe and the inferiour Creatures in justice contrarie to thy commaund and to affect the tree of knowledge of good and evill which thou hadst only forbidden him By this meanes O Lord seeking more then he should he lost what he had and labouring indirectly to be equall to thee he defaced thine image and whatsoever was within him like vnto thee So that his wisdome became foolish subtiltie his beautie painted vglinesse his love lustfull vncharitablenesse his justice extreame injurie and vnrighteousnes his holines either ydolatrie or prophanesse and the whole man a living ghost a golden Sepulchre And now as before thou didst cast Sathan out of Heaven for pride where no vncleane thing can stay or enter so didst thou eject man out of Paradice without hope of other inheritance for him and all his wretched posteritie then hell which he had deserved and wee in him But herein appeared thy exceeding and superaboundant love not only pardoning this sinne of his and ours but in sending thy Sonne into the world to dye for vs to satisfie thy justice and to purchase for vs a neerer and surer conjunction to thee then that which wee had before and lost even a conjunction betwixt thy love and our faith which the gates of hell cannot prevaile against And that Sathans envie might be more exasperated as a punishment vnto himselfe a glory vnto thee that which he intended for our curse thou hast turned to our crowne and wee are truly in a way to become like thee yea to be vnited to thee So that as if thou hadst made all things for man we have interest in all things in thee and all and thus are truly what Sathan falsely told vs wee should be become as Gods knovving good and evill the evill by present experience and fruition the good in future hope and expectation And that wee might not faint in this our wearie pilgrimage thou hast breathed thy Spirit into vs and given him to be our comforter who daily

malicious persons vvho seeke and hunt after occasions of suite and contention might not onely bee restrained but by seuere censures made examples to warne others to beware of vncharitablenesse As Dauid prayed to God Lord bee not mercifull to them that sinne of malicious wickednesse so do I to you my Lords Doubtlesse whilst Dauid prayes that God vvould not be mercifull to such hee intended to shew no mercie towards them himselfe for vvhere malice is the pursuer of the quarrell it is pitie but iustice with seueritie should meet with the pursuite As for all others I aduise them that where they can they should charitably compound their owne differences or suffer themselues for their owne good to be governed by the Iustices of peace or their next discreetest neighbours who are ready to doe for them without charge what must be here done perhaps by Twelue lesse sufficient men after all their expences But in vaine speake I to them hot-headed fellowes as they are I must therefore turne me to their Pastors by whom perhaps they will bee governed Alas no the Suit for the most part is betwixt him and them hee by his example learnes them to wrangle and onely in that they will be his followers But if hee bee such a man as rather attends vpon the preaching of the Gospel of Christ then the practise of the Lawes of the Kingdom I meane in forbearing to commence actions and so out of conscience will rather suffer some wrong then right himselfe too hastily by the Lawe euill men will esteeme him the lesse and giue him the lesse nay they will giue him nothing and care nothing for him They say of such that they are God Almighties fooles and they meane to make them their fooles too Or lastly if hee be as too often he is a good-fellow Parson as they style him that is a Flie in euery cup a Flea in euery companie skipping from the pot to the pulpit then out of base fellowship and familiarity with him in sinne they worthily contemne him He may leade them perhaps to the Alchouse there to drinke themselues friends and then foes againe when they are drunke or sober but from the alehouse he will not and from contention he cannot otherwise leade them hauing shamed and stayned and dishonored the dignity of his Priesthoode and so worthily lost all respect and reuerence due to his person and calling Therefore hopeles heere of remedy for this mischeefe I must turne me to their learned Counsell at lawe by whose aduise perhaps they wil be ruled for these stand both for the Plaintife and Defendant and the acts and words of the one are taken for the acts and words of the other You learned Gentlemen are the eldest sonnes of the Lawe the profest followers and seruants of Iustice Is it not therefore a shame that in this Country where you Norfolk● most abound most suites abound as if you bred diseases and did not take care to cure them Giue me leaue I beseech you all free and generous minds amongst you to scoure off the rust which canker-frets your noble profession that so no spots may be seene to blemish your honors where the guilty meets reprehension there the vertuous meet commendation The fall of the one is the raise of the other The good mount vp with Iustice the bad sinke downe with shame I know the workeman is worthy of his hire I know what an honorable age a well spent youth deserues to haue But is not this a shame I appeale to the best of you that a man should sell himselfe for a Fee as Achab sold himselfe to worke wickednes or let himselfe out for an hower or two to boulster out an vniust action and to outface a just action and that for a person that is knowne to be malitious against a widdow or an orphane or a poore simple man at least assuredly against an innocent Nay is it not a shame to be seen to haue a hand in such causes much more to giue counsel countenāce to such persōs for the aduantage of such causes to vse all art and skill and authority to peruert iudgement to seduce the Iury to preiudice and confound the true witnesse and to direct and animate the false as if God had giuen vs all those talents of Eloquence learning judgement memory fauour credit authority wealth and wit only to do wrong O! I beseech you since Iustice makes you so great as you rise to build the greatest families of this Land lay a lawfull foundation vpon good ground that it may not totter assoone as you are dead and rot before Iosuah 7. your bodyes be rotten Let not an ill-gotten wedge be found in your coffers to corrupt and consume all the rest O gather not your Oakes to build your houses vpon that day which God hath set apart for himselfe Num. 15. For if stickgatherers were punished who wrought to supply Exod. 16. 26 their necessities and Manna Angels food a Sacrament of Christ might not be gathered on that day then how shall they escape nay how shall they be punished for escape they shal not who neglect Gods seruice who neglect the workes of iustice charity and piety to themselues to their neighbours and to God and make a couenant yea sell themselues that day to do vnjustly vncharitably and impiously to defend vniust causes to oppose charitable actions to ouerthrow pious works and to gather wealth for the maintenance of ryot excesse and all manner of sin It was once a question indeed amongst the Pharesies whether it were lawfull to doe good on the Sabaoth day or no but I thought till now that to do enil vpon any day especially vpon this day had beene without question vnlawfull But if it be now questionable with any learne to ouerrule it vvith a booke-case in the Scripture the Law of God And for Leuit. 26. 34. 35. practise in the Lawes of the Land take the reuerend Iudges for a president and be sonnes vvorthy of such fathers vvho being moued by the vveake oratory of simple man but the powerfull operation of Gods holy Spirit haue left an old corrupt custome submitted thēselues to the holy ordinance of God forborne to trauell vpon that day because they would doe iustice and not rob God vvhilst they vvere seruing Caesar for they knew well That Iustice exalteth a Nation but sinne is a shame to any people And thus much for the second and third person the Plaintife and Defendant their learned Counsel at Law The fourth person required necessarily in euery ordinary judgement is the vvitnesse And this is not only hee vvhich is brought in by Sub-paena in some speciall action but euery Iury-Man euery Officer vvho ought to informe the Court of truth to present such crimes as are vvithin the compasse of their inquirie These vvould be looked after my Lords for these are the principall cause that justice is not executed vvhilst for feare or fauour

was charitable heere his house stood euer open to all strangers Abrahams bosome is inlarged there made a hauen to all commers nay a heauen to all beleeuers Rich Diues starued Lazarus heere rich Abraham feasteth Lazarus there Qui sequitur iustitiam facit misericordiam inueniet vitam iustitiam gloriam Pro. 21. 21. The righteous saith our Sauiour shall then shine forth as the Sunne in the Kingdome of their Father Mat. 13. 43. And those that exceed in justice heere shall exceed in glory hereafter as one starre exceedes an other in splendor 4. Lastly looke vpon the earth See Cain after his sinne degraded of his honor Before he was Lord of all and had his name from the possession of the whole earth If then to be rich bee glorious who could bee more glorious for who could bee more rich he was made the lord king and ruler ouer his brother Abel Gen. 4. 7. Vnto thee saith God shall his desire be and thou shalt rule ouer him Thus in killing Abel vniustly hee played the tyrant and slue all his subiects at once as Nero would haue done when he wisht all Rome one necke that hee might cut it off at a blow And was not this a shame for a King to be without subjects and so with his owne hands as it were to depose himselfe Nay was it not a shame to fall so low as from the lord of all to become a beggar a rogue a vagabond marked out to future punishment for fore-going sinne And yet more base of fugitiues the most cowardly to feare as the Psalmist faith where there is no cause of feare to feare the winde amongst the leaues as his father Adam did nay to feare Genes 3. 8. the childe vnborne for so he saith to God Genes 4. 14 It shall come to passe that euery one that findeth me shall slay me Miserable wretch there is yet none borne to finde thee to feare thee and vvhen they shal be borne wilt thou be afrayde of euery one of euery childe of euery weake woman of euery one Nay vvhen one hath kild thee art thou still afrayde that euery one should kill thee by turnes that euery one that finds thee should kill thee O see the extent of hell vpon earth where torment is endles and infinite see the lamentable case of a sinner in despayre who hath falne from instice he is afrayde of God and so of euery creature of God afrayde of euery man of euery woman and that successiuely eternally of euery lease of euery shaddow of euery imagination nay he is afrayd of himselfe as Caine vvas such as these are dead whilst they liue what 1. Tim. 5. 6 Numb 25. a shame was it for Zimri a principall man in his tribe to commit sinne openly and impudently in the sight of the Sunne euen then when the rod of affliction was vpon the back of his Nation and vvhen Moses and all Israel Et stetit Phinees placauit vel placuit So reades the vulgar were weeping and mourning for their sinnes And what a glory was it to Phineas for his zeale in the execution of iustice to haue the perpetuall Priesthood conferred vpon him to haue his act of iustice stiled a prayer Then stood vp Phinees and prayed Ps 106. 30. to haue it not only imputed vnto himselfe for righteousnes but to his Countrimen also for heere the plague ceased as if killing the sinners he had killed the sinne and killing the sinne he had killed the punishment As they were stayned by Zimries sinne so they were honored by Phineas Iustice for Iustice exalteth a Nation but sinne is a shame to any people This Balaam knew well when he taught Balaack to lay a stumbling blocke before the Israelites to cause them sinne that so shame might follow Numb 31. 16. 17. Reuel 2. 14. This Phineas knew well who therefore remoued the stumbling blocke that Iustice being executed the Nation might be exalted Psal 106. 30. The stumbling blocke heere layd was Adultery and Idolatry The Lord therefore in his mercy keepe vs from ioyning in marriage with Idolaters since wee see temporall fornication brings in spirituall and the coniunction of hearts with the bodies of such makes Salomon sinne Bodily lust blinds the eyes of spirituall loue What a shame was it for Sampson the Iudge of the people to fall by a woman Yea to haue his eyes put out and to grind in a mill as a punishment of his sinne The eyes of his iudgement were first put out then the eyes of his body He that followes lust grinds in a mill runnes in a round circle beginning where he ended and is a slaue to worse enemies then the Philistins euen to his owne base lust passions and affections and to Sathan their Captaine and Commander What a shame was it for Elyes sonnes who should haue dehorted others from sinne to be the ring-leaders to sin whilst they should haue compelled others to come in forced them out of Gods house by their scandalous offences And thus by their irregularity to occasion the losse of the Arke of God the vntimely death of their good old father and the ouer-hasty trauell of a passionate and affectionate wife who dying named the sonne of her sorrow Ichabod to witnesse that Glory was departed from Israel and shame was like sodainely to follow for their sinne 1. Sam. 4. What a shame was it for the bad sonnes of good Samuel 1. Sam. 8. whilst they should haue punished others for bribery to take bribes themselues and to set ther authority to sale for couetousnesse Peccat voluntarius sciens quando è contrario Arist lib. 8. phisic vtitur scientia And to summe vp all with a supreme example of Gods 1. Kin. 14. 7 Iustice in punishing mans Iniustice what a shame was it to Ieroboam who was placed by God in a high estate and raysed from being a servant to be a king vngratefully to leaue that God and whereas he should haue punished others for sinning to draw others to sinne by precept Ro. 1. 32. and example And to be branded with a superlatiue shame That he was the man who made Israel to sinne Yea to haue a curse denounced against him and his seed That they should bee remoued as doung like doung defiling the 1. Kin. 14 7 chaire of State O what distance is there betwixt the throne and the dounghill Yet they should be remoued as doung That dogs should eate such of them as died in the city and the foules of the ayre such as dyed in the field Lastly take for example the wise obseruer of this point of State Salomon himselfe who doing justice was honored and inriched aboue all men but declining from iustice had shame following his sinne so farre that Siracides one of his owne scholers sayth of him Thou didst Eccl. 47. 19. 20. bow thy loynes to women and wert ouercome by thy body thou didst staine thy honor