Selected quad for the lemma: land_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
land_n	darkness_n	death_n	shadow_n	3,756	5	10.1492	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A02170	Meditations and disquisitions upon the one and fiftieth Psalme of Dauid Miserere mei Deus. By Sr. Richard Baker, Knight.	Baker, Richard, Sir, 1568-1645.	1638 (1638)	STC 1231; ESTC S100560	42,166	82

thou mis-take not thy selfe in casting up the Audit of thy sinnes and thinke thou hast perhaps but One or Two sins to answer for to God when in Gods sight every sin thou committest is a Legion and for a Legion of sinnes thou must make thy account thou shalt make account And now seeing my sins are in number so many and so great in measure have I not reason to aske for mercies of equall proportion although therefore I aske not thy Bounty but thy Mercy yet the Bounty of thy Mercy I aske to aske lesse than would serve would prejudice my wants and not relieve them and how then can I aske lesse than a multitude of great Mercies to doe away my offences who have a multude of great offences to be done away But hath God then a multitude of Mercies whereof some be greater and some be lesser Is not his Mercv as himselfe is onely One and simplicissimus No doubt It is so in it selfe One and single as himselfe but yet in relation to us and to our understanding It is said to be as it is applyed To every sinne a Mercy to great sinnes great mercies to a multitude of sinnes a multitude of Mercies But is not this a Disorder in praying to pray for that for which we should rather give thankes to pray for a multitude of great mercies as though we had them not already When wee should rather give thankes for them which wee have so continually For is it not Gods great mercy to us all that wee be not all consumed and this great mercy multiplyed unto us when thousands fall on our right hand and ten thousands on our left yet we in the midst of these dangers are kept safe from danger Is it not his great mercy that hee gives Riches and Plenty and this mercy multiplyed unto us when so many are pined away with penury yet our Land floweth with Milke and Honey Is it not his great mercy that the light of the Gospell shines upon us and this mercy multiplied unto us when so many live in darknesse and in the shadow of death These indeed are great Mercies yet they are but the mercies of his Patience or of his generall Goodnesse and Bounty and of these mercies we may justly be afraid as it is said There is mercy with thee that thou mayest be feared but it is the mercies of his speciall Love that I desire and of these mercies there can be no feare for Love casteth out Feare The mercies of his Patience and of his Bounty are not his tender mercies wee may have them perhaps and to our hurt as long Life but to heape up wrath against the day of wrath Riches and Honours but to make our Camell the greater and the unfitter to passe thorow a Needles Eye The light of the Gospell but to make us the more guilty and subject to be beaten with more stripes but his tender mercies are the mercies of his Love and can never be had but for our good for Love covers the multitude of sinne● and this covering of our sinnes is the 〈◊〉 ●ecovering of Paradise and su●ers not the Angell with the flaming sword to find any thing in us to keepe us out O therefore how ever it pleaseth thee O God to deale with mee in the mercies of thy Patience by length of daies or in the mercies of thy Bounty by Riches and Honours be pleased at least to grant mee the mercies of thy Love to cover my sinnes and according to the multitude of thy tender mercies Doe away mine offences It was a great mercy even of thy Love that with great miracles thou diddest bring the Israelites out of Egypt but that thou didst endure to be grieved with that Generation fortie yeeres together and yet bring them at last into the Land of Canaan this was a multitude of great mercies And yet more than this It was a great mercy that thou diddest suffer our first Parents after their great sinne to live and to propagate their sinfull Race but that thou didst send thine onely Sonne to Expiate their sinne and to make satisfaction for it with infinite Indignities in Life and Death this was a multitude of great and tender mercies And now that I have the multitude of Gods tender mercies at the heighth what would I have it to doe Even to doe away mine offences For this is a worke for a multitude of mercies and of mercy only Thy Power O God is Almighty and yet cannot Thy Justice most perfect and yet will not Thy Wisedome Infinite and yet knowes not how to doe away offences without thy Mercy but thy Mercy alone and of it selfe both Can and May and Will and therefore thy Mercy is the Sanctuary that I flie unto and seeing thou delightest in shewing of mercy Behold I shew thee a large Field here wherein thou mayst shew it a Multitude of my great sinnes for a Multitude of thy great mercies And because sinnes are Pollutions and no way to doe away Pollutions so well as by washing Therefore wash mee thorowly from mine Inquitie and cleanse me from my sinnes I must confesse I was at first afraid of thy washing for thou didst once wash the whole World and then thou didst wash away the sinners but not the sins and if thou shouldst wash mee so It were as good for me to be unwasht but I consider that washing was in thy Iustice the washing I desire is in thy Mercy and I should not have dared to pray thee to wash me if I had not prayed thee first to have mercy upon me for it is thy washing in mercy onely that washes cleane thy washing in Iustice washeth cleane away But why is David so preposterous in making his sute To pray God to wash away his sinnes before he make his confession and tell what his sinnes be As a man that should require his Physician to cure his disease without telling what hee ailes and what his disease is But is it not that the ardour and burning heat which David felt of his sins made him as it were to leape into the water at the very first crying out to be washed quite forgetting all order through the violence of his ardour much like to Saint Peter who through heat of desire to be instantly with Christ whom hee saw upon the water never stayed but girt his coate about him and leapt into the water clothes and all Or is it that David might well require to be cured of his disease without telling it being come to a Physitian who knew his disease better than himselfe Or is it indeed that to tell our disease is part of our curing to confesse our sinnes is an act of our washing and therefore no preposterous course in David to pray for washing before confessing seeing no confessing is truly sound which hath not its beginning and is not proceeding from Gods washing But how can wee answer this to God Hee saith unto us by Esay Wash you Make