Selected quad for the lemma: mercy_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
mercy_n	abel_n	blood_n	cry_v	2,397	5	9.4770	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A43053	King David's sanctuary, or, A sermon preached before His Majesty the fourth of Febr. 1643 at Christ-Church in Oxford by Richard Harwood ...	Harwood, Richard, d. 1669.	1644 (1644)	Wing H1106; ESTC R18253	18,335	31

penetrating unto all things or else restrained to Gods pleasure as he shall open or shut the vaile to them If unlimited then the knowledge of a Saint must be as infinite as the divine not a mystery of State not a record written in that great diary of the world the Mind of God from the beginning but must be published to the creatures view All there must be of Gods Cabinet counsell and nothing kept secret in that Kingdome Things past present and future the very thoughts of our hearts the knowledge wherof hath ever yet been Gods peculiar Yea that Arcanum Dei the day of indgement which our Saviour protests no man knowes not the Angells in heaven no not the Sonne of man Every Saint would behold in this Chrystall If their knowledge be confined to his will as he shall please to draw the curteine aside more or lesse to them since the Scripture assures mee not that God hath or will discover my necessities how absurdly must I fall upon my knees to beseech God to reveale that to my Saint which I first prayed my Saint to reveale to God This were to mediate for my Mediatour as Saint Augustine once scoffed at Aplló Lib●● decir Dei Interpres Deorum eget interprete the interpreter of the Gods must speake by an interpreter himselfe May we not then be so unwise as to goe from the living fountaine to the broken cisternes for the water of life from the bright sunne to the languid beames for the light of knowledge from our powerfull King to the impotent Subjects for the Crowne of glory We acknowledge no Mediatour but our Redeemer He is not worthy the name of an Intercessour that hath not his garments dyed in bloud Christ alone is the Center where God and man must if ever meere friends and why should we range about the circumference Chemnit exam concil T●id de invoc Sanctor Sarcerius relates how that George Duke of Saxony lying upon his death-bed and the Monks striving who should commend the most propitious Saint to his devotion one of his Nobles told him In publicis negotiis In matters of State your highnesse alwayes used this Proverbe Rect a sine ambagibus progredi Viam esse maximé compendiariam to proceed without deviations was the most compendious method And in a businesse of so high concernement as your eternall felicity will you fetch a compasse to it and not rather goe directly to Christ in whose power are the keyes of life and death can you thinke that he who breathed out his soule on the crosse for us will spare any breath to plead our cause in heaven that he who poured out his precious heart bloud for our redemption will not also poure out hearty prayers for salvation Never doubt of your cause so long as you have such an Advocate a Iesus in heaven With what boldnes may we addresse our selves to the throne of grace when he that is sued unto is easy to be intreated Pater non Judex a Father not a Judge he that petitions for us is gracious to prevaile Filius non peregrinus an onely Sonne not a Stranger Et quando pater a filio Deus avertetur a Christo how can a father deny his sonne Prosper God his Christ when he shall supplicate with strong cryes and teares Heb. 5 7. When all the Saints in heaven shall sit with cheerefull and dry eyes and he alone shew the frailty of a man to move compassion for us Nay when he shall come before him Heb. 12. v. 24 with that Rhetoricall bloud of sprinkling that speakes better things then the bloud of Abell when the wounds he received on earth shall becōe oratours for us in heaven Quot vulnera tot ora each wound being a mouth to beg mercy for us Saint Ambrose can hold no longer but cryes out O Domine Jesu Amb l. de interpell 4. c. 12. tu portio mea c. O Lord Jesus thou art my portion a bounding to mee in all things whom because I have in heaven I desire nothing else on earth which brings mee from the Expostulation to the pious Resolution the second part of the song There is none upon earth that I desire besides thee Lo chaphasti 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 None that I desire love trust or delight in All in tha word and because Vnisons all I shall tune them together The procession of the creatures from the Creatour is like a ray shot from the body of the Sun 3. The Resolution which is weakned and spent by extension and hath no way to recover it strength or vigour but by reflexion on the point that first sent it forth even God himselfe In Plato our desires are styled Vela animi the sayles of the minde because in this life the soule is tossed in an unconstant motion she hath no security till she hoist sayle for heaven no haven of peace but in the Deity 'T is a Rabbinicall observation that all the letters in Gods name Ichovah are quiescent preaching unto us that Quies animae Drus. q. heb the soules rest is in God alone For in God there is such a confluence of goodnesse such a quintessence of perfection that the soule of man cannot desire with what it may not be satisfied from the bountie of his fulnesse As Origen said of the Israelites Manna that it answered every mans tast even the most curious courtlike palate so there are such infinite delicacies in the deitie that there cannot rise án appetite in the longing soule that may not be satiated with his plenty Philosophie rankes our desires into those of the Vnderstanding after truth of the Will after virtue and of the Affections after felicitie Now to all these God is a full satisfaction to the intellectuall with his infinite wisdome to the voluntarie with his transcendent goodnesse to the affective with his eternall glory and if the senses can desire Origen saith he is singul a Can● ●● 30 singulis a most pleasing object to every sense Beauty for the eye musick for the eare b Joh. 6.48.53 bread for life for the tast c Cant 1. v. 2 a perfume to delight the smell and d Joh. 20.24 Hom 1. in cant flesh for the incredulous touch but why doe we looke on these objects at the wrong end of the glasse what we call beauty is indeed deity musick felicitie life eternitie sweetnesse perfection perfection essence essence what shall I say Honours riches peace I am too short yet All things how should this enflame our love to God who like another Proteus as I may say converts himselfe into all formes and natures to please the covetous heart of man He that seeks contentment in any created good layes a foundation in the moving ayre for when the figure of the great Empires were represented to Zachary in a vision Zechar. 6. V. 5 the Angel told him isti sunt quatuor venti those are but