Selected quad for the lemma: mercy_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
mercy_n	ghost_n	holy_a	sinner_n	7,089	5	9.1918	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A10498	Mercy to a beast A sermon preached at Saint Maries Spittle in London on Tuseday in Easter-weeke. 1612. By Iohn Rawlinson Doctor of Divinitie.	Rawlinson, John, 1576-1630.	1612 (1612)	STC 20773A; ESTC S115700	37,164	60

the weale publike as is the siders web out of her bowels but as q Laert. l. 1. Solon once complain'd even as spiders webs indeed which every great Droane or Humble bee will breake thorow at his pleasure when the poore seely fly shall be caught and entangled in them to his overthrow Nay without these two what will Iudges themselues be but as Greater thieues sending lesse thieues to execution Nay without these saith r Austin de civit l. 4. c. 4. Austin Quid sunt regna nisi magna latrocinia quia latro●inia quid sunt nisi parva regna What are kingdoms themselues but as great robberies For what else are robberies but little kingdomes Mercy must bee aboue iustice in the Magistrato Howbeit as before I noted that though God be both mercy and iustice it selfe yet mercy hath the predominācie and preeminence over his iustice So I hold it a good caveat to all Magistrates that ſ Margarita decreti Rationem praelati tutiùs reddent de miscricordiâ quàm de crudelitate When the righteous Iudge of all the world shall call Iudges themselues to the bar of his iudgement more easily will he dispense with their overmuch lenity than with their overmuch crueltie For God who loveth mercy so well that he hath made her as it were a Queene giving her the supremacy and soveraigntie t Psal 145.9 over all his workes Psal 145. and hath so inserted and ingraffed her within the very bowels of man that when hee would speak to mans capacitie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after the maner of men and would insinuate his owne mercifull affection to man he is wont to expresse it by calling himselfe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a man as in that parable Luc. 14. u Theophil in Luc. 14. where it is said A certeine man made a great supper c. no doubt but as himselfe is abundant in mercy so will his mercy abound to those that abound in mercy but there shall bee iudgement mercilesse to him that sheweth no mercy and mercy reioiceth against iudgement as it is * Iames. 2.13 Iames 2. Be it then that our English lawes be not alwaies written in bloud but somtimes in oyle providing for some malefactors of better hope some easier penaltie than death as the Pylorie rather than the Galowes or perhaps a note of invstion in the eare or in the hand or whipping or slitting of the nose or the like shall they therefore be condemned as partiall because they would in iustice punish sinne and yet in mercy spare the Sinner No no there must bee that which the Morall Philosophers call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an aequity that must allay and lenify 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the severity of iustice Reverend x Ioh. Gerson Gerson sometimes Chancelour of Paris cals it Iustitiam interpretativam a iustice that will make a favourable yet a conscionable construction of law respecting that intent and meaning which the Law-giver had or of likelyhood would haue had in this or that particular case each circumstance thereof being duly and rightly pondered Wel and wisely therefore hath it been provided that there should be a conscionable Court of Chancery to mitigate the rigid austerity of other Courts because as y Cicer. the heathen man saith Summūius summa iniuria Extremity of right is no better than extremity of wrong And truely The occasion of this text I should do my text but right if I should terme it a Chancery-text For to confesse a truth that which caused me to fasten my me ditations vpon it was this that I haue often heard it fal from the lips of my most honourable Lord the Lord Chancelor as great as graue as wise as noble as iudicious as mercifull a Iusticer as ever this kingdome had that with such sweete complacency of affection that he hath sometimes professed that were he a Preacher this should be His Text A righteous man is mercifull to the life of his beast As is the song of the Civill Magistrate Mercy and iustice in the Minister such must also be the song of the Spiritual magistrate which is the Minister It must be a song bipartite of mercy and iudgement Mercy in applying the sweet promises of the Gospel iudgement in delivering the feareful threats of the Law A thing not obscurely signified vnto vs z Act. 2.3 in those Linguae dispertitae or cloven tongues wherein the holy Ghost appeared to the Apostles Act. 2. Cloven tongues to teach them that their song must be both of mercy iudgement Not alwaies of mercy for feare of presumption nor yet alwaies of iudgement for feare of desperation but of mercy and iudgement both for that 's good discretion because either of them without the other is like a good medicine ill applyed which rather hurts than helps the wound Mercy aboue iustice in the Minister But ô let the smoaking flaxe never be quenched so long as the paenitent sinner can but send forth smoaky sighes and sobs for his sinnes and so long as there is any light or sparke of grace in him let him never want cherishing But when with the sharpe share of the law we haue made as it were deepe furrowes of sorrow in the hearts of our hearers then let vs sow the comfortable seed of the gospell following the example of God him selfe who first said to Adam a Gen. 2.17 Morte moriêris thou shalt dy the death there is the furrow of the law then comes with b Gen. 3.15 Semen mulieris the seed of the woman shall break the head of the serpent there is the seed of the gospell But must iustice and mercy rest only vpon the heads of Moses Aaron the magistrate and the minister No beloved they must be like that pretious ointment Mercy and iustice in all sorts of men which being powred vpon Aarons head ran downe to his beard and so to the very skirts of his garments they must descend to the very lowest meanest of the people And so deare must they be to all sorts of men that c Prov. 3.3 Salomon Prov. 3. not content to haue said Let not mercy truth forsake thee addeth further Bind them on thy necke or weare them vt torquem aureum as a chaine of golde about thy necke and write them in the tables of thy heart He afterward giues the reason d Prov. 21.21 Prov. 21. He that followeth after righteousnes and mercy shall finde life and glory 2. HYPOTHESIS And so from my first generall part which is the Thesis A iust man is mercifull I now descend to the second which is the Hypothesis that in particular he is mercifull to the life of his beast Wherin I told you we are to note first How then Why he is to reguard it In the handling whereof because I am not to teach you husbandry but divinity I will briefly make particular

ratione voluntas As therefore it is true that Cuius vult miseretur He hath mercy on whom hee will haue mercy neither hath hee any other cause of extending his mercy to any saue only his will so it is as true that Deus nihil potest facere iniqui dum facit pro suâ voluntate God can doe no iniustice because he ever workes according to his owne will and iniustice he cannot will his will being iustice it selfe that generall rule of iustice which only of all other can suffer no exception Seeing then both the mercy iustice of God is God himselfe far be it from any Christian heart to seeke to set God at ods with himselfe by opposing his mercy against his iustice as if they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and could not stand togither or to denie that to our Iehovah which the heathen attributed to their Ioue to wit that hee is Optimus Maximus the Best and the Greatest the Best for his mercy and the Greatest for his iustice But are these two virtues mercy and iustice thus reconciled in the Divine nature only as being essentiall vnto it No i Psal 85.18 the Psalmist tels vs Psal 85. that in the person of Christ consisting of two natures Divine and Humane Mercy and truth are met togither Mercy and iustice in Christ righteousnesse and peace haue kissed each other For k Austin l. de Spir. liter c. 9. Legem misericordiam in linguâ portat Christus legem quâ reos faciat superbos misericordiam quâ iustificet himiliatos Christ carries in his tongue both a Law of iustice and a Gospell of mercy a Law of iustice wherewith to convince the proud of sin and a Gospell of mercy whereby to iustifie those that are humbled And l Bernard de adven serm 2 St Bernard compares our Saviour Christ to a Bee which flying into the city Nazareth which by interpretation signifieth a flowre there allighted vpon the sweetest flowre of virginitie that ever the earth yeilded The Psalmist saith m Psal 101.1 hee knewe well that this Bee had Mel Aculeum hony and sting both when hee said Psal 101. My song shall bee of mercy and iudgement vnto thee o Lord will I sing And n Psalm 25.8 againe Psal 25. Dulcis rectus Dominus The Lord is sweet and righteous o Bernard in tract de 12. grad humil Dulcis quia perire non patitur rectus quia punire non obliviscitur Sweet because he doth not suffer vs to perish righteous because he doth not forget to punish Sweet in his first comming righteous in his second sweet in his promises righteous in his iudgements sweet in his mercy righteous in his iustice And whosoever hee is that will not taste of the hony of his mercy shall be sure to feele the sting of his iustice So p Cant. 5.10 Cant. 5. he is said to be Candidus rubicundus white and red White in his right hand Ratione influxuum gratiae misericordiae in reguard of the sweet influences of his grace and mercy and Red in his left Respectu defluxuum iustitiae punitionis in respect of the bloudy fluxes of iustice vengeance descending from him And it is q Cant. 8.3 the Spouses wish Cant. 8. that hee would put his left hand of iustice vnder her head that so remembring his iudgements shee may the rather apply herselfe to divine things and that hee would embrace her with his right hand of mercy of which it is written r Psalm 16. v. vlt. Psal 16. At thy right hand there is pleasure for euermore Thus are mercie iustice wel agreed both in God his Christ But yet withal it would be observed that Oleum supernatat vino Gods mercy exceeds his iustice the oyle of Gods mercy doth swimme abone the wine of his iustice A man would haue thought that if ever the iustice of God shoulde haue gotten the victory over his mercy it should haue bin in triumph over those cruel persecutors that so grievously tormented Christ at his passion yet Christ not only prayed for them but as ſ Austin de vtilit poenit S. Augustin sweetly speaks his mercy left them not Quousque eius iam sanguinem nôssent bibere credentes quem fuderant saeuientes till they knew how to drink that bloud of his as belieuers which they had spilt as bloudy persecutours Iustly then may it be questioned what the Psalmist might meane Psal 150. when he saith t Psal 150.2 Laudate dominum secundùm multitudinem magnitudinis eius Praise ye the Lord according to the multitude of his greatnes The multitude of his greatnes what 's that Surely the multitude of God if we consider him according to his Divine essence is the number of persons in the Godhead which is finite because but three But the magnitude of the divine essence is not finite but infinite Wherefore David willeth vs to praise God not according to the greatnes of his multitude that is somuch as his greatnes is to be praised for that 's impossible but according to the multitude of his greatnes even the multitude of three persons in the divine greatnes which is but one for that c 1. tractar 31. in Ioan. we both may and must do But if we consider the multitude magnitude of God according to his attributes of goodnes sweetnes and mercy then impossible it is that we should praise him according to the multitude of his greatnes For both his u Psal 147.5 multitude is without number Psal 147. and x Psal 145.3 there is no end of his greatnes Psal 145. The multitude of his mercies such that no Arithmetike can number thē the magnitude such that no Geometry can measure them both of them such that y Psal 31.21 David cannot but admire them Ps 31. Quàm magna multitudo dulcedinis tuae domine Ohox great is the multitude of thy goodnes O Lord which thou hast laid vp for them that feare thee And this admiration he afterwards turnes into z Psal 51.1 a petition Psal 51. Haue mercy vpon me ô God secundùm magnam misericordiam tuam after thy great mercy Et secundùm multitudinem miserationum tuarum and according to the multitude of thy mercies do away mine offenses Wherefore ô thou drooping and soule sicke sinner perplexed and affrighted with the dread and horrour of thy sins thy many Application and great sinnes still threatening thee a present precipitation into that dangerous down fal of despaire O taste and see how gratious the Lord is If thou haue the multitude of thy sinnes to amate thee behold here the multitude of Gods mercies to recomfort thee or if thou haue the magnitude of thy sinnes to apal thee behold here the magnitude of Gods mercies to refresh thee so that now thou may'st safely resolue with a Hilar. in Ps 129. S. Hilary Ad spem