Let the wicked forsake his way, and the unrighteous man his thoughts. Let him return to Yahweh, and he will have mercy on him, to our God, for he will freely pardon.

Then I answered, “I know, Lord, that the Most High is now called merciful, in that he has mercy upon those who have not yet come into the world; and compassionate, in that he has compassion upon those who turn to his law; and patient, in that he is patient with those who have sinned, since they are his creatures; and bountiful, in that he is ready to give rather than to take away; and very merciful, in that he multiplies more and more mercies to those who are present, and who are past, and also to those who are to come— for if he wasn’t merciful, the world wouldn’t continue with those who dwell in it— and one who forgives, for if he didn’t forgive out of his goodness, that those who have committed iniquities might be relieved of them, not even one ten thousandth part of mankind would remain living; and a judge, for if he didn’t pardon those who were created by his word, and blot out the multitude of sins, there would perhaps be very few left of an innumerable multitude.”

Don’t reproach a man when he turns from sin. Remember that we are all worthy of punishment.

Problems of the Lucifer Rebellion

Lives of Eminent Philosophers, Book 6: The Cynics

Further, when Meidias assaulted him and went on to say, "There are 3000 drachmas to your credit," the next day he took a pair of boxing-gauntlets, gave him a thrashing and said, "There are 3000 blows to your credit." When Lysias the druggist asked him if he believed in the gods, "How can I help believing in them," said he, "when I see a god-forsaken wretch like you?" Others give this retort to Theodorus. Seeing some one perform religious purification, he said, "Unhappy man, don't you know that you can no more get rid of errors of conduct by sprinklings than you can of mistakes in grammar?" He would rebuke men in general with regard to their prayers, declaring that they asked for those things which seemed to them to be good, not for such as are truly good.

Nothing in life, however, he maintained, has any chance of succeeding without strenuous practice; and this is capable of overcoming anything. Accordingly, instead of useless toils men should choose such as nature recommends, whereby they might have lived happily. Yet such is their madness that they choose to be miserable. For even the despising of pleasure is itself most pleasurable, when we are habituated to it; and just as those accustomed to a life of pleasure feel disgust when they pass over to the opposite experience, so those whose training has been of the opposite kind derive more pleasure from despising pleasure than from the pleasures themselves. This was the gist of his conversation; and it was plain that he acted accordingly, adulterating currency in very truth, allowing convention no such authority as he allowed to natural right, and asserting that the manner of life he lived was the same as that of Heracles when he preferred liberty to everything.

Diocles records the following sayings of his: To the wise man nothing is foreign or impracticable. A good man deserves to be loved. Men of worth are friends. Make allies of men who are at once brave and just. Virtue is a weapon that cannot be taken away. It is better to be with a handful of good men fighting against all the bad, than with hosts of bad men against a handful of good men. Pay attention to your enemies, for they are the first to discover your mistakes. Esteem an honest man above a kinsman. Virtue is the same for women as for men. Good actions are fair and evil actions foul. Count all wickedness foreign and alien.

Discourses 3.22: On the Calling of a Cynic

"I wear a rough cloak even as it is, and I shall have one then; I have a hard bed even now, and so I shall then; I shall take to myself a wallet and a staff, and I shall begin to walk around and beg from those I meet, and revile them; and if I see someone who is getting rid of superfluous hair by the aid of pitch-plasters, or has a fancy cut to his hair, or is strolling about in scarlet clothes, I will come down hard on him." If you fancy the affair to be something like this, give it a wide berth; don't come near it, it is nothing for you. But if your impression of it is correct, and you do not think too meanly of yourself, consider the magnitude of the enterprise that you are taking in hand. First, in all that pertains to yourself directly you must change completely from your present practices, and must cease to blame God or man; you must utterly wipe out desire, and must turn your aversion toward the things which lie within the province of the moral purpose, and these only; you must feel no anger, no rage, no envy, no pity; no wench must look fine to you, no petty reputation, no boy-favourite, no little sweet-cake. For this you ought to know: Other men have the protection of their walls and their houses and darkness, when they do anything of that sort, and they have many things to hide them. A man closes his door, stations someone at the entrance to his bedroom: "If anyone comes, tell him 'He is not at home, he is not at leisure.'"

In what kind of subject-matter for life ought one to seek serenity, and freedom from restraint? In that which is slave, or in that which is free?" "In the free." "Is the paltry body which you have, then, free or is it a slave?" "We know not." "You do not know that it is a slave of fever, gout, ophthalmia, dysentery, a tyrant, fire, iron, everything that is stronger?" "Yes, it is their servant." "How, then, can anything that pertains to the body be unhampered? And how can that which is naturally lifeless, earth, or clay, be great or precious? What then? Have you nothing that is free?" "Perhaps nothing." "And who can compel you to assent to that which appears to you to be false?" "No one." "And who to refuse assent to that which appears to you to be true?" "No one." "Here, then, you see that there is something within you which is naturally free. But to desire, or to avoid, or to choose, or to refuse, or to prepare, or to set something before yourself—what man among you can do these things without first conceiving an impression of what is profitable, or what is not fitting?" "No one." "You have, therefore, here too, something unhindered and free. Poor wretches, develop this, pay attention to this, seek here your good."

When he sees that he has watched over men, and toiled in their behalf; and that he has slept in purity, while his sleep leaves him even purer than he was before; and that every thought which he thinks is that of a friend and servant to the gods, of one who shares in the government of Zeus; and has always ready at hand the verse Lead thou me on, O Zeus, and Destiny, and "If so it pleases the gods, so be it," why should he not have courage to speak freely to his own brothers, to his children, in a word, to his kinsmen? That is why the man who is in this frame of mind is neither a busybody nor a meddler; for he is not meddling in other people's affairs when he is overseeing the actions of men, but these are his proper concern. Otherwise, go call the general a meddler when he oversees and reviews and watches over his troops, and punishes those who are guilty of a breach of discipline. But if you censure other men while you are hiding a little sweet-cake under your arm, I'll say to you: Wouldn't you rather go off into a corner and eat up what you have stolen? What have you to do with other people's business? Why who are you? Are you the bull in the herd, or the queen bee of the hive? Show me the tokens of your leadership, like those which nature gives the queen bee. But if you are a drone and lay claim to the sovereignty over the bees, don't you suppose your fellow-citizens will overthrow you, just as the bees so treat the drones?

The Dhammapada

An evil deed is better left undone, for a man repents of it afterwards; a good deed is better done, for having done it, one does not repent. Like a well-guarded frontier fort, with defences within and without, so let a man guard himself. Not a moment should escape, for they who allow the right moment to pass, suffer pain when they are in hell.

If a man would hasten towards the good, he should keep his thought away from evil; if a man does what is good slothfully, his mind delights in evil. If a man commits a sin, let him not do it again; let him not delight in sin: pain is the outcome of evil. If a man does what is good, let him do it again; let him delight in it: happiness is the outcome of good.

Let a wise man blow off the impurities of his self, as a smith blows off the impurities of silver one by one, little by little, and from time to time. As the impurity which springs from the iron, when it springs from it, destroys it; thus do a transgressor's own works lead him to the evil path. The taint of prayers is non-repetition; the taint of houses, non-repair; the taint of the body is sloth; the taint of a watchman, thoughtlessness.

The Bhagavad Gita

That austerity done under a deluded understanding, with self-torture, or with the object of destroying another, that is declared of darkness. That alms given to one who does nothing in return, believing that a gift ought to be made in a fit place and time to a worthy person, that alms is accounted pure. That given with a view to receiving in return, or looking for fruit again, or grudgingly, that alms is accounted of passion.

That by which one understandeth away Right and Wrong and also what ought to be done and what ought not to be done, that Reason, O Pârtha, is passionate. That which, enwrapped in darkness, thinketh wrong to be right and seeth all things subverted, that Reason, O Pârtha, is of darkness. The unwavering firmness by which, through Yoga, one restraineth the activity of the mind, of the life breaths and of the sense-organs, that firmness, O Pârtha, is pure.

Surrendering themselves to insatiable desires, possessed with vanity, conceit and arrogance, holding evil ideas through delusion, they engage in action with impure resolves. Giving themselves over to unmeasured thought whose end is death, regarding the gratification of desires as the highest, feeling sure that this is all, Held in bondage by a hundred ties of expectation, given over to lust and anger, they strive to obtain by unlawful means hoards of wealth for sensual enjoyments.

Shinto Oracles

All ye who come before me hoping to attain the accomplishment of your desires, pray with hearts pure from falsehood, clean within and without, reflecting the truth like a mirror. If those who are falsely accused of crime come to me for help, within seven days their prayer will be granted, or else call me not a God.

Even though men prepare for us a pure abode and offer there the rare things of the land, though they hang up offerings of the seven precious things, and with anxious hearts pray to us for hundreds of days, yet will we refuse to enter the house of the depraved and miserly. But we will surely visit the dwellings even of those in deep mourning without an invitation, if loving-kindness is there always. The reason is that we make loving-kindness our shintai. Hear all men! If you desire to obtain help from the Gods, put away pride. Even a hair of pride shuts you off from the Gods as it were by a great cloud. Hear all men! The good Kami find their strength and their support in piety. Therefore they love not the offerings of those who practise tedious ceremonies.

All men's love of children and love of self are heinous crimes. Nothing is more admirable than to sever, were it only for a time, all earthly relations If men will have upright hearts they must be neither foolish nor clever; they must indulge neither in grief nor in hate, but be as the flowers which unfold under the genial warmth of a vernal sun If there be any who, having studied the books of China or practised the teachings of India, despise the instructions of the Gods of our own Japan, I will go to their houses and either slay their infant children or visit them with, sore disease, or turn away from them their followers, or by the God of Fire destroy their dwellings. This is not because I hate the doctrines of China or India, but because it is rejecting the root for the branches

The Tao Te Ching

When a reconciliation is effected (between two parties) after a great animosity, there is sure to be a grudge remaining (in the mind of the one who was wrong). And how can this be beneficial (to the other)? Therefore (to guard against this), the sage keeps the left-hand portion of the record of the engagement, and does not insist on the (speedy) fulfilment of it by the other party. (So), he who has the attributes (of the Tao) regards (only) the conditions of the engagement, while he who has not those attributes regards only the conditions favourable to himself. In the Way of Heaven, there is no partiality of love; it is always on the side of the good man.

He whose boldness appears in his daring (to do wrong, in defiance of the laws) is put to death; he whose boldness appears in his not daring (to do so) lives on. Of these two cases the one appears to be advantageous, and the other to be injurious. But When Heaven's anger smites a man, Who the cause shall truly scan? On this account the sage feels a difficulty (as to what to do in the former case). It is the way of Heaven not to strive, and yet it skilfully overcomes; not to speak, and yet it is skilful in obtaining a reply; does not call, and yet men come to it of themselves. Its demonstrations are quiet, and yet its plans are skilful and effective. The meshes of the net of Heaven are large; far apart, but letting nothing escape.

1. The government that seems the most unwise, Oft goodness to the people best supplies; That which is meddling, touching everything, Will work but ill, and disappointment bring. Misery!--happiness is to be found by its side! Happiness!--misery lurks beneath it! Who knows what either will come to in the end? Shall we then dispense with correction? The (method of) correction shall by a turn become distortion, and the good in it shall by a turn become evil. The delusion of the people (on this point) has indeed subsisted for a long time. Therefore the sage is (like) a square which cuts no one (with its angles); (like) a corner which injures no one (with its sharpness). He is straightforward, but allows himself no license; he is bright, but does not dazzle.

The Analects of Confucius

The Master said, 'He who requires much from himself and little from others, will keep himself from being the object of resentment.' The Master said, 'When a man is not in the habit of saying-- "What shall I think of this? What shall I think of this?" I can indeed do nothing with him!' The Master said, 'When a number of people are together, for a whole day, without their conversation turning on righteousness, and when they are fond of carrying out the suggestions of a small shrewdness;-- theirs is indeed a hard case.'

The Master said, 'A youth is to be regarded with respect. How do we know that his future will not be equal to our present? If he reach the age of forty or fifty, and has not made himself heard of, then indeed he will not be worth being regarded with respect.' The Master said, 'Can men refuse to assent to the words of strict admonition? But it is reforming the conduct because of them which is valuable. Can men refuse to be pleased with words of gentle advice? But it is unfolding their aim which is valuable. If a man be pleased with these words, but does not unfold their aim, and assents to those, but does not reform his conduct, I can really do nothing with him.'

The Master said, 'The faults of men are characteristic of the class to which they belong. By observing a man's faults, it may be known that he is virtuous.' The Master said, 'If a man in the morning hear the right way, he may die in the evening without regret.' The Master said, 'A scholar, whose mind is set on truth, and who is ashamed of bad clothes and bad food, is not fit to be discoursed with.'

The Meaning of the Glorious Koran

Forgiveness is only incumbent on Allah toward those who do evil in ignorance (and) then turn quickly (in repentance) to Allah. These are they toward whom Allah relenteth. Allah is ever Knower, Wise. The forgiveness is not for those who do ill-deeds until, when death attendeth upon one of them, he saith: Lo! I repent now; nor yet for those who die while they are disbelievers. For such We have prepared a painful doom.

Yet whoso doeth evil or wrongeth his own soul, then seeketh pardon of Allah, will find Allah Forgiving, Merciful. Whoso committeth sin committeth it only against himself. Allah is ever Knower, Wise. And whoso committeth a delinquency or crime, then throweth (the blame) thereof upon the innocent, hath burdened himself with falsehood and a flagrant crime. But for the grace of Allah upon thee (Muhammad), and His mercy, a party of them had resolved to mislead thee, but they will mislead only themselves and they will hurt thee not at all. Allah revealeth unto thee the Scripture and wisdom, and teacheth thee that which thou knewest not. The grace of Allah toward thee hath been infinite.

Thy Lord is the Forgiver, Full of Mercy. If He took them to task (now) for what they earn, He would hasten on the doom for them; but theirs is an appointed term from which they will find no escape. And (all) those townships! We destroyed them when they did wrong, and We appointed a fixed time for their destruction.

The Japji

Pilgrimage, austerities, mercy, and almsgiving on general and special occasions Whosoever performeth, may obtain some little honour; But he who heareth and obeyeth and loveth God in his heart, Shall wash off his impurity in the place of pilgrimage within him. All virtues are Thine, O Lord; none are mine. There is no devotion without virtue. From the Self-existent proceeded Maya (athi), whence issued a word which produced Brahma and the rest- 'Thou art true, Thou art beautiful, there is ever pleasure in Thy heart!' What the time, what the epoch, what the lunar day, and what the week-day, What the season, and what the month when the world was created, The Pandits did not discover; had they done so, they would have recorded it in the Purans. Nor did the Qazis discover it; had they done so, they would have recorded it in the Quran: Neither the Jogi nor any other mortal knows the lunar day, or the week-day, or the season, or the month. Only the Creator who fashioned the world knoweth when He did so. How shall I address Thee, O God? how shall I praise Thee? how shall I describe Thee? and how shall I know Thee? Saith Nanak, everybody speaketh of Thee, one wiser than another. Great is the Lord, great is His name; what He doeth cometh to pass. Nanak, he who is proud shall not be honoured on his arrival in the next world.

When the hands, feet, and other members of the body are covered with filth, It is removed by washing with water. When thy clothes are polluted, Apply soap, and the impurity shall be washed away. So when the mind is defiled by sin, It is cleansed by the love of the Name. Men do not become saints or sinners by merely calling themselves so. The recording angels take with them a record of man's acts. It is he himself soweth, and he himself eateth. Nanak, man suffereth transmigration by God's order.

Were man to live through the four ages, yea ten times longer; Were he to be known on the nine continents, and were everybody to follow in his train; Were he to obtain a great name and praise and renown in the world; If God's look of favour fell not on him, no one would notice him. He would be accounted a worm among worms, and even sinners would impute sin to him. Nanak, God may bestow virtue on those who are devoid of it, as well as on those who already possess it; But no such person is seen as can bestow virtue upon Him.

World English Bible

The Wisdom of Delay

1. Mercy requires that every wrongdoer have sufficient time in which to formulate a deliberate and fully chosen attitude regarding his evil thoughts and sinful acts.

54:5.2

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