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	merciful_a	sin_n	9,948	5	4.9354	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A00467	A brothers gift containing an hundred precepts, instructing all sorts of people to a godly, honest, and morall life.	Everinden, Humphrey.	1623 (1623)	STC 10601; ESTC S114633	13,510	42

thou procurest thine owne harme and sufferest rather as an euill doer then as an innocent and so losest the recompence of thine afflictions if thou prouokest an enemie thou stirrest vp his rage and by consequence art a meanes to prouoke his wicked and iniurious dealing and so also by necessary consequence his iudgement which is contrary to Charitie Charitie commandeth to be a meanes to help not to hurt the body much more the Soule 37 Beware of the violence subtilty of thine aduersary that it hurt thée not but if thou must needs be wronged of him rather yeeld that his force hurt thy body then that his allurements or thy impatience hurt thy Soule the dammages of the Soule are more irreparable then the harmes of the body that his oppressions endammage thy goods then that his reports disparage thy fame For a good Name is to be chosen aboue great Riches 38 When thou beholdest Gods iudgmēts fall on thine aduersary giue God thanks for thy deliuerance but yet reioyce not at his affliction for this displeaseth God to whom vengeance belongeth and it is a iust iudgement of God to thrust him into the stead that is glad of his enemies fall Charity rather desireth deliuerance with the safetie of the persecutor then with his destruction 39 Fret not at the riches honor or prosperitie of thine enemie alas they are but snares they may be his portion which he hath only in this life thy portion is farre greater peace of Conscience in this world euerlasting blisse in the world to come A folly that the leane Cow should fret at the fat Shee being leane is reserued for encrease the other being fat is appointed to the slaughter 40 Obey thy parents yea although they be wicked As is the King vnto his Subiects so is the Father to his Children set ouer them by God and Gods ordinance as therefore wée must obey euen euill Princes for conscience sake as the ordinance of God so also must wée bée obedient euen to wicked Parents as set ouer vs of God And he that disobeyeth them cannot be excusable 41 Yet obey not thy parēts in that which is contrary to the Word of God who commandeth things vnlawfull commandeth not as a Father but as an enemy not as the substitute of God but as the instrument of Sathan in this case thou must Forsake Father and Mother and all for Christs sake and professe that thou hast but one Father which is in Heauen 42 Yéeld vnto thy Parents not only honour and obedience but reliefe also in their necessities thou hast receiued from them next vnder God thy body thy béeing thy maintenance and canst not requite their kindnesse whatsoeuer thou doest since Thou canst not beget beare and bring forth them as they haue thee 43 Contemn not thy step-father or step-mother thou owest them duty as thy naturall parents As I will make it plaine by instance First thy mother hauing marryed another man he and she by mariage are made one flesh thou owest therefore to one and the selfe same flesh one and the selfe same duty And so if thy Father marry another woman Secondly thou hauing married a wife art by mariage with her one flesh and therefore one flesh hath also one father and one mother how can one flesh although in two persons not honor one and the selfe same parents So is it to a woman that hath married an husband 44 Regard thy master as the instrument of God to teach thée that knowledge which God himselfe without the ministry of any master did teach thy forefathers Arts and Sciences are the gifts of God and Masters are the ministers of God as from him to impart them to vs. 45 Loue obey and honour thy Master thy Mistresse acknowledge Gods ordinance in them that he hath set them ouer thée thy parents hauing giuen thee vnder God thy being They also vnder him giue thee thy being skilfull 46 Behaue thy self to thy fellow seruāts as to thy yoake-fellowes willing to helpe them beare the burden as thou wouldest be holpen if any be more skilfull then thy selfe and thy elder respect the gifts of God in him if lesse skilfull and thy iunior regard him as in the hopefull way to knowledge crow not ouer nor oppresse such a one but remember that when thou thy selfe hadst thy beginnings thou wouldest haue beene loth to haue beene oppressed 47 Accompany not with a lewd fellow-seruant otherwise then in your necessary labours lest thou lose thine owne recompence receiue of his stripes The gentle Oxe draweth with the vnruly but rangeth not with him when he is out of the yoke lest also with him he be turned off to the slaughter 48 Learne rightly to distinguish betwixt Faith and Presumption for as there is no meanes without the one vnto saluation so there is but one meanes beside the other to damnation 49 As before the fact to say The Lord doubtlesse wil be mercifull to me in this is presumption so to say after the fact The Lord doubtlesse will shew mercy if ioyned with repentance is faith if without repentance is also presumption 50 Make vse of Gods mercy with reuerence not with malepartnesse Though God be mercifull yet he is mighty iust 51 Continue not in sinne for God is iust yet despaire not though thou hast often sinned for God is also mercifull 52 When thou hast grieuously offended be not lesse confident to obtaine Gods mercy then when thou hadst lesse offended for By how much the more thou hast sinned by so much the more thou art in thy selfe miserable and by how much the more miserable thou art by so much the more pittifull is God and by how much the more pittifull by so much the more mercifull is hee 53 Make not light of sinne because God is mercifull a Kings pardon is not to be played withall but with reuerence to be receiued Gods grace by how much the more abundant by so much the more to be respected and not abused 54 Procure the loue of all men so far as with a good conscience thou maist but if thou must néeds incur hatred be hated of the euill rather then of the good for The hatred of the euill is a probable signe of Gods loue the hatred of the good of Gods displeasure 55 The hatred of the good may many wayes endammage thee the hatred of the euill cannot hurt thée though for a time it may afflict thee for God for whose sake thou art hated shall turne their curse into a blessing 56 Loue whom thou louest vnfainedly the good for Gods sake and as the children of God to whom let thy loue be without dissimulation as it is to their father the euill either by kindnesse or reprehensions to amend them so shalt thou shew thy selfe a builder in Gods worke and not a plucker downe a planter in Gods Garden not a supplanter 57 If thou féelest the swéetnesse of Gods mercies abundantly be not carelesse and héedlesse of his

to reioyce at that which peraduenture is not nor to sorrow at that which perhaps hath not hapned But in Charitie to hope the best 75 Learne to distinguish truly betwéen securitie and true peace of conscience Securitie feeleth no danger hath no feare Peace of conscience féeleth and feares but ouercommeth and reioyceth in the assurance of Gods fauour That thou mayest be most void of care take heed of Securitie no man feeleth his owne force in the time of peace 76 Feare not death although he be grisly the grim sir though he bring ill newes past yet he brings good newes to come many an ill man feares not the Deuill when he leads him to an earthly treasure And shall a good man feare Death when he opens him the doore to heauenly ioyes 77 Possesse not thy mind with the foolish feare of the dead or the company of a carkase a good man will not hurt thée dead or liuing An ill man may well hurt thee when hee is aliue but cannot harme thee when he is dead and not able to helpe himselfe 78 Desire rather to liue poorely and honestly then richly and dishonestly poore honesty gets a richer purchase then rich dishonesty the one purchaseth heauen which is the gaines of all the other hell which is the losse of all honest sorrow purchaseth greater comfort then dishonest ioy For more comfort shall a man reape at his latter end by one houre spent in Gods seruice then by many yeares spent in vanitie or wickednesse 79 Suffer not thine eyes to wander too large nor thy tongue to walke too fast for as the best meanes to preserue the body in health is to kéepe the eyes open and the mouth shut so the best meanes for the good of the soule is to shut the casements of the one and to set a watch before the other 80 Auoid the company of a contentious man hée is a perilous euill in two respects for either he will contend with thée and so thou shalt procure the stroke of the edge of his malice or else prouoke thée to contend with others and so thou shalt for his loue get the hatred of many A peny is deare bought with a pound 81 In séeking to perswade thy friend to forsake any wicked course begin first with kindnesse it may preuaile without reprehensions hée is a foolish Physitian who if he can cure with mollifying Cataplasmes will vse painful Cauteries reprehensions take the better place where kindnesse hath led the way The body which hath bin strengthened with a cordiall doth the better beare out a violent purgation 82 Séeke for the lawfull assistance of Physick in the time of sicknesse it is as néedfull and as lawfull as to séeke for meate and drinke in the time of hunger and thirst God hath giuen to euery Plant his seuerall vertue not for nothing but for the health of the body as of the selfe-same Spirit there are sundry operations for the health of the soule 83 Deferre not the Christening of any Childe though thou be compelled to doe it in thy owne house Wheresoeuer two or three bee gathered together in Christes Name hee is in the midst amongst them The little Childe must not be denied to come to Christ who cannot by the word must by Baptisme though thou mightst falsly obiect the Baptisme helpeth it not Yet so it becomes vs to fulfill all righteousnesse 84 Loue honour and obey thy Prince dearely reuerently carefully he is Pater patriae the father of the Countrie thou one of his children if his subiect Thy good and safetie is a part of that heauy burden of care that lyeth on his shoulders 85 Loue also honour and obey the Cleargie they are the eyes of God for they are his watch-men they are the mouth of God for They are his speech-men messengers and Embassadors for Christ 86 Loue also honour and obey all Magistrates vnder thy Prince they are as the members of his Body whereby hée worketh thy good and safety thy Prince and the Magistrates his substitutes are the hand of God which carieth the sword of Iustice to punish the offender And the purse of reward to recompence the good 87 Giue vnto the godly his due praise for his goodnesse who doth well deserueth praise of all and who deserueth praise of all deserueth praise of thée pay him therefore his due and right otherwise thou dost shew thy selfe iniurious 88 Commend not the vngodlinesse of the wicked man better it is in loue to couer many sinnes then in flattery to commend one to commend that which is euill is to make God a lyar and vniust which both discommendeth and punisheth it To commend that which is euill is to iniury the good and innocent viz. To bestow his portion on the vnworthy and to rob him of his due and to make those partaker with him in his reward that haue not laboured with him in his worke 89 Be not hasty to reueale the infirmities of thy brethren especially of the Clergie for whereas therein thou thinkest to doe iustly thou mayst notwithstanding doe very wickedly in causing a scandall to arise at Religion which cannot so soone be healed as the offence of thy brother being concealed by secret admonition might haue béen salued thereby not onely the offence of thy Minister shall be lothed but also himselfe and his doctrine so much suspected as that many a sauing admonition of his shall be suspected 90 Estéeme not thy selfe out of the fauor of God because thou art hated disliked slandered persecuted poore and despised for thy Master Christ was poore hated disliked persecuted slandered and despised yet he most highly in Gods fauor and thou for his sake When therefore for his sake thou art hated disliked slandered poore persecuted and despised thou art sure to be highest in his fauour 91 Yet boast not of thy sufferings when thou sufferest for thy deserts thou receiuest not enough for thy sinne thy punishment is iust thy cause requireth mercy thy sufferings challenge not recompence It is the cause and not the punishment that makes a Martyr the Theefe was hanged for his murder as well as Christ for the truth 92 Yet distrust not of Gods mercy when thou sufferest for thy deserts Gods elect haue béene punished for their sinnes and follies yet haue comforted themselues with the hope of Gods fauor It is a token of fatherly care and loue when the childe is chastened for his faults all punishments whatsoeuer are to the penitent but chastisements 93 Thinke not vaingloriously to maintaine thy reputation without the feare of God an vngodly life maketh the greatest gifts thou hast become contemptible Wisdome doth more dignitie a poore man then riches a foole No man dareth to touch the hayres of a King whilst they are on his head in scorne but being once cut off they are cast with others vnto the dunghill and trodden vnder foot 94 Obiect not against this aduise but those that fear not God are in these times in