Selected quad for the lemma: mercy_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
mercy_n	repentance_n	sin_n	true_a	4,896	5	5.0189	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A02186	Greenvvoods vvorkes contayned in fiue seueral tractates. 1. Of the day of iudgement. 2. Of the Lords Prayer. 3. Of the race to saluation. 4. Of the torment of Tophet. 5. Of the baptisme of Christ.	Greenwood, Henry, b. 1544 or 5.; Greenwood, Henry, b. 1544 or 5. Treatise of the great and generall daye of judgement. aut; Greenwood, Henry, b. 1544 or 5. Race celestiall. aut; Greenwood, Henry, b. 1544 or 5. Tormenting Tophet. aut; Greenwood, Henry, b. 1544 or 5. Joyfull tractate of the most blessed baptisme. aut	1620 (1620)	STC 12329; ESTC S115797	129,145	422

the resemblance betwéen them for as a debt doth bind a man either to make satisfaction or else goe to prison so our sinnes bind vs either to satisfie Gods Iustice or else to suffer eternall damnation And because wee cannot of our selues satisfie the one nor willingly would in our selues suffer the other in Christ therefore wee sue to the Lord for the forgiuenesse of them And vnder this forgiuenesse of sinnes are vnderstood these benefits as Iustification Sanctification Redemption and Glorification Againe by sinne heere is not Our sinne meant the guilt only but the punishment also due to vs for the same As we forgiue c. These words As we forgiue are not as Papists imagine the cause why God should forgiue vs because we forgiue others but a signe that God will forgue vs. Therefore these words as we forgiue are added for these two causes First for our instruction to teach ● vs that God requireth this at our hands that we should forgiue as we would be forgiuen that we should be mer●●full as hee is mercifull you know how he was ser●●d that hauing his debt forgiuen him would 〈◊〉 〈◊〉 〈◊〉 not forgiue his brother Secondly for our comfort ●o giue ● vs to vnderstand that if wee which bee sinfull men can remit wrongs and iniuries done against vs much more will our heauenly FATHER whose mercy is aboue al his works forgiue his seruants when in true repentance they shall turne vnto him O he is very ready to forgiue And in forgiuing our brethren we are to knowe that wee may forgiue the iniury done against vs but not the sinne therein done against God God only forgiueth sinnes Hee that stealeth offendeth the Law the iniury is done against him from whom hee stealeth but the sinne against Gods Law Thou shalt not steale hee may forgiue the iniury but God onely must the sinne So that in this Petition we desire these three things First vpon our confession and true humiliation for sinne that it would please the LORD not to lay to our charge either the guilt or punishment of our sinnes but in the righteousnes and in-vtterable passion of IESVS CHRIST hee would raze them out of the booke of his memory and saue our soules aliue Secondly that by the infallible testimony of his good Spirit and by a res●lute perswasion of faith hee 〈◊〉 ●●●ure our consciences of the fr 〈…〉 m and seale vs ●●to the day of Redemption Ephes 4. 30. Thirdly seeing God requireth the like forgiuenesse at our hands towards our brethren wee further entreate his grace that we may as hear●●●y forgiue iniuries done against vs as we desire forgiuenesse of our own 〈◊〉 at the hands of God Th●se therfore faile in the performance of this fifth Petition 〈…〉 e here 〈…〉 ll Nouatians are ● 〈◊〉 〈◊〉 〈◊〉 who deny forgiuenesse of 〈…〉 after Baptisme 〈◊〉 the Church of Rome ● 〈…〉 ounded that auer 〈…〉 〈…〉 th remit the fault 〈◊〉 〈◊〉 〈…〉 ment a doctrine 〈◊〉 〈◊〉 〈…〉 table and diue 〈…〉 Thirdly the Catharists are heere also confuted who thinke they can be without sinne in this life Fourthly they that confesse not their sinnes and grieue not for their corruptions Fiftly that runne by wilfull disobedience dayly vpon Gods score and haue neuer care to come out of his debt Sixtly that endeuour not to kéepe a cléere conscience towards God and men Seuenthly that labour not for the peace of conscience that the world can neither giue nor take away Eightly that are so maliciously bent against their brethren that by no meanes can be brought to forgiue them these men are so farre from forgiuenesse at the hands of God as in effect they pray that hee would neuer forgiue them a matter most fearefull and much to be lamented Thus much concerning the fifth Petition The sixth Petition And leade vs The sixth Petition 〈◊〉 into temptation But deliuer vs from euill Leade vs not to be led into temptation ●ead● vs no● is to be ouercome of temptation and ens●ared therewith as a 〈◊〉 is taken in the net CHRIST was t●●pled but not led into temp 〈…〉 〈◊〉 〈◊〉 to lead vs into temp●● 〈…〉 o respects 〈…〉 〈…〉 in his 〈◊〉 〈…〉 trument of 〈◊〉 wrath Into temptation Temptation in ● 〈◊〉 Scriptures is taken two manner of wayes First for that temptation where with the Lord doth proue and trye those that are his of which 〈◊〉 speaketh 〈◊〉 〈◊〉 ●0 Feare not for God is co●●● to proue ●on that is 〈…〉 wil ●bey His Pre●●nts 〈…〉 〈◊〉 19. Againe Psa 66. 10. Thou O God hast proued thou hast tryed vs euen as siluer is tryed Gods tryals alway tend to his owne glory and the good of his children Secondly it is taken and that more generally for that temptation wherewith the Diuell doth assault men and this is any inticement of the Soule or heart either by the corruption of mans nature the allurements of the world or the suggestion of the diuell to any sinne And in this sence God is said not to tempt any man Iam 13. The Fathers define temptation to be a corrupt affection tending or enticing to euill and to imagine this to come néere God it is horrible blasphemy The matter of temptation is in vs euen our owne concupiscence the Diuell néedeth but to bring his bellowes to this ●ire and it is forthwith kindled But deliuer vs from euill By euill Put 〈…〉 〈…〉 is not heere meant temptation for temptations are many times profitable but by euill is meant the sinne to which we shall be tempted by the diuell the world and our owne concupiscence which is of it selfe simply euill Lead vs not into c. that is though thou sufferest vs to be tempted yet suffer vs not to be led away and ouercome of temptations but deliuer vs from whatsoeuer euill we shall at any time be tempted to So that in this sixt and last Petition we desire 3. things First wee craue for grace at the hands of GOD whereby wee may withstand sinne and repell the power of temptations and not be swallowed vp of them Secondly wee craue that by the ● power of Gods all-sufficient grace when sinne assaulteth vs we may not be ouer-come of it but ouer-come it and be deliuered from the power and slauery of it Thirdly seeing sinne many times ● is more powerfull ouer vs then grace in vs wee desire that it may not take rooting in vs to reigne in our mortall bodies but speedily wee may be recouered and deliuered from it These therefore faile in the performance of this Petition First all that imagine God to bee the author of sinne GOD is the permitter but not the Author God is the Author of euery action but not the Author of the euill inherent Secondly those that desire absolutely to bee freed from all temptations for it is not said Let me not be tempted but Lead me not into temptation for alas this is the

bee in the world that will say the more it is to bee lamented I am young I will liue a while after my hearts desire and in my old age I will repent mee of my sinnes for God hath promised who will be as good as his word At what Eze. 18. 2● ●2 time soeuer a sinner doth repent him of his sinnes from the bottome of his heart I will put all his wickednesse out of my remembrance saith the Lord. And will pray to the Lord for forgiuenesse of their sinnes as Augustine Augustine said before his conuersion● Ignosce pater ignosce mihi at noli modò Forgiue mee my sinnes but not now let mee sinne in my youth and pardon me in mine age Thus they would desire to dye the death of the righteous but they would not liue the life of the righteous but let these gracelesse persons that thus defer repentance beware of two things 1 Let them beware of suddaine death let them take héed lest they be cut off in the middest of their sins as Iobs Children in the middest of their Iob 1. 18 banquetting and ryoting were suddainly slain by the fall of a house and as the Floud came vnlooked for and drowned the old world Liuie reporteth a fearefull example 〈…〉 of suddaine death saith hee There were two old men that frequented two Harlots and presently vpon the fact committed they both suddainely dyed the one was thrust thorow with a dagger the other dyed suddainly of an Apoplexy which is a disease ingendred of abundance of grosse humors which doe fill those vessels and receptories of the head from whence commeth feeling and mouing of the bodie as saith Galen and therefore 〈…〉 they that haue this disease are depriued of all sence feeling and moouing Let euery lusty Younke● and desperate russian set this fearefull example before his eyes Againe the young man dyeth as soone as the old the Lambs skin is brought to the Market as well as the old Crones true is the saying of Augustine Vita dum crescit decrescit vita Augustine mortalis mors vitalis id est Life while it increaseth decreaseth life is dying and death is liuing ● Let all men that refuse the mercy of God and deferre their repentance know that repentance is not theirs at command but it is the great mercy of God and it is to bee ●●ared that they that haue refused it offered when they would haue it they shall go without according to that country Prouerbe If you will not when you may when you will you shall haue ●ay And it is commonly seene that Qu 〈…〉 a ●●●●s ita as a man liueth commonly hee dyeth Hee that will liue without repentance must look to dye without repentance 〈◊〉 God spared the Thiefe at the la●● gaspe yet let no man presume of that for that was a medicine against desperation and not a matter of imitation saith one God spared one that no man might despaire hee spared but one that no man might presume Let euery man therefore in the feare of God without all delay seeke for amendment of life let them as Gregory wisheth Plangere plangenda Bewayle their sinnes that ought to bee lamented and as they haue giuen Rom. 6. 13 their members as weapons of vnrighteousnesse to iniquitie so let them now giue them as weapons of righteousnesse to holinesse Repent deare brethren betimes Vi●e Deo gratus toti mundo tumulatus Poet. Crimine mūdatus semper transire paratus That is Liue vnto God a thankefull wight And to the world dye Cleanse thy selfe from wickednesse Alwayes ready hence to flye Play the wise Steward lay vp treasures in heauen for thy soule imitate the Pismire which gathers in Summer whereby shee may liue in Winter Damascene reporteth an excellent Damascene History touching this purpose saith he There was a country where they chose their King of the poorest and basest sort of the people and vpon any dislikement taken they would depose him from his Throne and exile him into an Iland where hee should bee sta●ued to death Now one wise fellow considering hereof sent money before into that Iland into which hee should be banished and when he was banished he was receiued into the Iland with great triumph So against thou be banished by death from this world without penny or farthing for naked thou camest and naked thou must goe thou must prouide w●●le thou art in this life whereby thou mayst liue in Heauen hereafter Let nothing therefore make thée 〈…〉 erre thy amendment but whiles● Christ calleth thee runne vnto him Put on Ieromes resolution who said If my Mother were hanging Ierome about my necke if my brethren were on euery side howling and crying and if my Father were on his bare knees kneeling before mee to detaine mee in their wicked and sinfull course of life what would I doe I would shake off my Mother to the ground I would despise and hate all my kindred and kins-folkes and I would tread and trample my Father vnder my feete thereby to flye to CHRIST when hee calleth mee So shouldest thou resolue the amendment of life The Lord of heauen for his swéet Sonne Christ Iesus his sake grant to thée deare Reader and mee to both of vs his holy Spirit that wee may stand vnblameable before the Iudge at that great and generall day that we being ●l●athed with the long white robes of righteousnesse may bee in the number of those to whom it shall be said then Come yee blessed Children of my Father inherit the Kingdome which was prepared for you from the beginning of the world Grant this deare Father for thy deare Sonnes sake Christ Iesus our only Lord and Sauiour to whom with thee and the holy Spirit wee ascribe all Power Glory and Dominion and sing Halleluiah to thee O blessed Trinity for euer and euer Amen A True and Comfortable Exposition of the Lords PRAYER FOrasmuch as Prayer to the Soule is as necessarie as the ●eele to the Ship the Foundation to the House the moisture to the Tree and the sinewes and ioints to the body and forasmuch also as wee can haue neither grace to beleeue nor grace to obey without feruent and faithfull prayer I haue thought good as briefly as I can for the helping of the Ignorant in the performance of this Christian duety to expound the Prayer of our Lord being the perfect ground of all our prayers that so we praying in wisedome may pray with comfort for alacke thousands it is to be feared that haue this prayer Ad vnguem at their fingers ends are altogether ignorant of the worthy contents of the same Concerning which prayer I obserue these foure things First the occasion hereof and that ● was vpon the complaint and suite of the Disciples who being weake in this gift entreated Christs help saying Master teach vs to pray as Iohn Luk. ●● ● ● also taught his Disciples And hee said

cannot be recouered time passed can not be recalled Ecc● nunc tempus acceptum sayth ● Cor. 6. 2. the Apostle Behold now the accepted time behold now the day of saluation This life is the time wherein our election must be made sure and sealed vp to our spirits by the infallible testimony of the good spirit of GOD This life is the time wherein enerman in his calling must worke out his saluation with feare and trembling This life is the time wherein wee must bee admitted into the kingdome of Grace if euer wee looke to be admitted into the Kingdome of Glory In this life must wee be matriculated into the mysticall body of the Church if euer we will look to sit at the Bridegroomes Table in Heauen In this life must we haue heauen in inchoation if after this life wee will haue i● in perfection The Husband-man will in no wise slacke his opportunity and omit his time in tilling and sowing his ground that in Summer he may haue the better croppe The Trades-man will not misse his Fayres Markets that hee may increase his stocke the more in those his painefull affayres The Storke in the Ayre the Turtle the Ie●em 3. ● Cra●e and the Swallow obserue their times as sayth the Prophet the little silly creature the Ant by name ●●ou 6● gathereth in Summer whereby shee may liue in Winter Euen so should euery Christian take his time and treasure vp with the painefull Bee the hony of good works in the hiue o● his hart in this life that he may will the faithfull seruant be welcommed into his Masters ioy in the life to come But alas alas men are so assotted with blindnesse and ignorance that they may be sent to the very senslesse creatures for wisedome in this point Aske the beasts and they shall Iob. 12. 7 8 teach thee and the fowles of heauen and they shall tell thee saith the iust man Iob or speake to the earth and it shall shew thee or the fishes of th● sea and they shall declare vnto thee Esays Oxe knoweth his Masters stall Esay 1. 3. ● and his Asse his Masters crib but miserable man hath not knowne his Maker O let vs not be worse then Horse Asse and Mule that haue no vnderstanding but let vs in the feare of God know our times and seasons Let vs seeke the Lord while he may be Esay 5●● found and call vppon him while he is neere Let vs in no wise post off our amendment from day to day Let vs ●iue no longer in carelesse security like sensuall bruitish and hellish Epicures that neither beléeue nor yet respect the iudgement to come that ●ing that cursed Epitaph of Sardanapalus ●●●e bibe lude charum praesentibus exple Poet. Deli●●●s animum post mortem nulla voluptas Id est Eate drinke play and be merry li●e in all kinde of pleasure for after d●ath there is no pleasure That say with the old man in the Poet Because my dayes are shor● which I haue heere to liue To women wine and pleasant sport I meane my selfe to giue Let vs not be like those foolish Virgins that knocked at the gates of heauen too late when the doores were shut against them For after this life there shall be no place for pardon no●●●●e for Repentance therefore in time looke to the wel-fare of thy deere Soule that thy Soule may fare well not for a time but for euer One depth saith the Psalmist calleth Psal ●●● for another The depth of our misery crieth for the depth of Gods mercy let vs therefore be as swift in running the race of Christianity as ou● liues are swift to leaue vs let vs b● as swift to kill sinne in vs as sinne is to kill vs. O beloued let vs b●e as swift to pull out the sting of the Scorpion which is sinne as he is with his sting swift and ready to st●bbe ●s a● the heart and wound our soules incurably that when death ●he end of our Race shall come which is m●s● certaine and yet his time most vncertaine it may be vnto ●● ●● it is to all the Saints of God Ia●●a 〈…〉 〈…〉 um ref●i●er●● ●●●l● ascensi●●is in c●lum id est The ga●●●● life the end of miseries the beg 〈…〉 of euerlasting refreshing and the 〈…〉 r of ascension to the highest a●● happiest heauens So runne that ye may obtaine Text. Secondly Qualiter currendum id est How must we runne To obtaine So runne If wee will runne to obtaine wee must runne these three wayes First Directè recta via the right way Secondly Celeriter seu festinanter Swiftly or speedily Thirdly Perseueranter Perseuerantly holding out to the end First therefore that wee may obtaine we must run directly the right way that leadeth to life Those that run in a race will not make the furthest way about the néerest ●ay home as wee say but they will take the shortest cut that may be and run the directe●t way that can be that they may the rather obtaine So should wee run in the right way that leadeth to life if wee will obtaine life euerlasting 〈…〉 speaking of mans creation 〈…〉 s●●th that H●mo inced● erectus in coelum id est Man goeth right vplifting his eyes toward Heauen Os homini sublime dedit coelumque tueri Ovid. iussit Id est God gaue man a lofty face a face to behold the heauens whereas other creatures fasten their eyes vpon the centre of the world from whence they came hanging down their heads to the earth like Bul rushes As man therefore was created pure and vp right in Soule and straight and right in body carrying his head toward heauen so must he run if euer he will obtaine heauen in the straight way and right path that leadeth to Heauen Many there are that séek the Lord and finde him not because they seek● amisse so many there are that runne yea all men liuing are runners y●● are they far from obtaining becaus● they run amisse There are foure sorts of groun● yet but one ●ructi●er●us there are foure wa●es in the world yet but ●●● and that a narrow one that leadeth to life Generally there are but these two the way of Godlinesse and the way of In●quity whereof the one in the Gospell of Mathew is called The broad way and th● other The straight and ●arrow gate yet S. Iohn considering the multiplicity of this dangerous Labyrinth doth cut out this ●road way into thrée maine heads into ●uxury Couetousnesse and Pride ● I●●●● ●6 saying Whatsoeuer is in the world is either the concupiscence of the flesh the concupiscence of the eye or the pride of life Haec tria pro trino numine mundus habet 〈…〉 Id est This is the trinity which the world doth worship These wayes are wide and large and whole multitudes walke in the same Magna ple●●●●d● hom●num sed magna solitudo bonorum id est There