Selected quad for the lemma: mercy_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
mercy_n	according_a	lord_n	love_a	2,028	5	9.4424	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A13070	A fift proceeding in the harmony of King Dauids harpe That is to say, a godly and learned exposition of 5. other moe [sic] psalmes of the princely Prophet Dauid: beginning with the 68. and ending with the 72. psalme, being the last part of the first tome, or one halfe of the booke of psalmes. Written in Latin by the reuerend Doctor Victorinus Strigelius: professor of diuinity in the Vniuersity of Lipsia in Germanie. Anno. 1576. Translated into English by Richard Robinson citizen of London. 1594. Seene, and allowed.; Hypomnēmata in omnes Psalmos Davidis. Psalm 68-72. English	Strigel, Victorinus, 1524-1569.; Robinson, Richard, citizen of London.	1598 (1598)	STC 23363; ESTC S113498	57,243	82

sinne onelie let vs not maruell that his most sacred brest was vexed and disquieted touching the peruersitie of mens iudgements which are more fleeting then the flowing streames For looke whither fortune leadeth thither listeth the will of men And the thing it selfe sheweth that enterprises are ballenced or ratified by the euents For if anie man haue once good successe in anie thing hee is by and by counted a wise man But if the world go awrie with him then euerie man reprehendeth him But I omit to be here longer disputing vpon a thing so manifest whereof wee see dailie example in our life time But Lord I make my praier vnto thee in an accceptable time Heare me O God in the multitude of thy mercy euen in the truth of thy saluati●n Take me out of the mire that I sinke not and let me be deliuered from them that hate me and out of the deepe waters Let not the water should drowne me neyther let the deepe swallowe me vp and let not the pit shut her mouth vpon me Heare me O Lorde for thy louing kindnesse is comfortable Turne thee vnto me according to the multitude of thy mercies And hide not thy face from thy seruaunt for I am in trouble O hast thee and heare me Draw nigh vnto my soule and saue it Oh deliuer mee because of mine enemies Christ teacheth vs by his example which is the gate the tower and altar for the godlie ones whereunto they maie safelie runne for refuge when they are tossed with diuers stormes in this life For as Salomon saith Prouerbs cap. 18 10. The name of the Lord is a strong tower c. That is true praier whereunto the iust person fleeing is deliuered So often therefore as all maner feares and dangers fall vpon vs let vs not séeke after vnlawfull remedies for our sorrows ut let vs craue of God inward consolation and deliuerance or mitigation of calamities according to Gods prouidence He that obeieth and submitteth himselfe to this rule hee in verie deede shall finde by proofe that praier vnto God is not a vaine sound but obtaineth greater thinges then anie man dare aske or looke for Ioseph when he was in prison wrongfullie cast vpon the sinister suspicion of adultery doubtlesse asked not of God in his praier the second roome or place in dignitie next to the king neither gold nor riches but onelie defence of his life and good name and the bringing of him againe into his Country out of which through the vngodlie and wicked practise of his brethren he was banished But he obtained of God not onelie wished benefits but also thinges greater then those for of a seruant and in déede a captiue or prisoner he was made the chiefest counsellor and gouernour of the most flourishing kingdome of Egypt yea and succoured his father Iacob with all houshold and kept them in greatest penurie and famine fo foode So when Daniell was cast among the Lions he desired not of God to be a gouernour of countries nor to haue deuine giftes of reuelations touching greatest matters and yet was hee so by God deliuered that he afterwards ruled and gouerned the whole country of Susian and enioyed the gift of Gods wisedome reuealing hidden mysteries namelie the sure and certain decription of time appointed for the comming of the promised Redéemer and the historie of the church or congregation of Christ and gouernements of kingdoms euen vnto the verie end of the world Let these examples of Gods promises stir vs vp vnto praier and let not the cogitation of our vnworthines discourage vs Séeing Daniel and all the holie ones euen from the verie beginning of the worlde made their praiers vnto God not in confidence of their owne worthinesse but in the confidence of the mercie promised for Christes sake and for this Lordes sake who saith Iohn 16. 23. Verely verely I say vnto you whatsoeuer you shall aske my father in my name hee will giue it you they are heard and obtaine their petitions For so Daniel praieth cap 9. 17 Wee poure out our prayers before thee not in our righteousnesse but in thy manifold mercies heare vs for the Lords sake And the same forme of praier is in the 17. verse of this psalme before recited Heare me O Lorde for thy louing kindnesse is comfortable according to the multitude of thy mercies turne thee vnto me Let vs therefore set against out vnworthinesse the preceptes and promises of God Thou O God hast commanded praier to bee made and wilt of vs in this maner be worshipped and honoured I acknowledge then that I am bound to obay thy commandement For although I am vnworthie yet thy commandement and thy will is worthie whereunto I yeeld thy promises worthie whereunto I agree and repose my full trust in the same Wherfore I make my praier vnto thee not trusting in my worthinesse but in the worthinesse of the name of thy sonne Christ Iesus and of God the father which commandest and promisest performance of that which I pray for Though hast knowne my reproofe my shame and my dishonour mine aduersaries are all in thy fight Thy rebuke hath broken my heart I am full of heauinesse I looked for some to haue pitie on mee but there was no man neither found I anie to comfort me They gaue mee gall to eate and when I was thirstie they gaue me vinegar to drinke He addeth vnto his prayer a complaint of the falsehoode of his friends and euill reioycing which his enemies haue at his calamities Seeing then that there is likelie familiaritie betwéene the head and the members let vs not maruell if the same thing chance vnto the Church for the in her calamities is both forsaken of her friends and cruellie assaulted of her enemies Like as certaine yeares agone we haue séene not without great sorrow manie examples thereof But admit it be so that we speake not of the Church shall I say how much Dauids prophecie here describing the last act of Christs passion liketh me For the Euangelist Saint Iohn declareth Cap. 19. verses 29. 30. How Christ the sonne of God hanging vpon the Crosse when he had first tasted the Vinegar giuen him by the Souldiours cried out It is finished and bowing his head gaue vp the spirit This consonancie of this prophecie which Dauid hath and that Hystorie of saint Iohns Gospell maie confirme vs against the venemous doubting which some haue touching the certainite of the doctrine from God deliuered vs. For séeing the euent answereth not in breadth but in streitnesse vnto the predictions or foretellings of the Prophets it is not to be doubted that the whole doctrine of the Prophets is true and procéeding from God Let their table bee made a snare to take themselues withall and let the things that should haue beene for their wealth be vnto them an occasion of falling Let their eies bee blinded that they see nor and euer bow downe their backes Powre out

is no forgiuenes of sinnes without an equall recompence and redemption equiualent This when no creature is able to pay it is decreed by his wonderfull wisedome that his sonne should pay the ransome for vs. For God declineth not from his righteousnes and yet by his wonderfull wisedome doth hee temper his righteousnesse with mercie As by the Prophet Oseas cap. 11. 9. I might indeed iustlie destroy thee but I will not exercise the furie of my wrath because I am God and not man the holy one in the middes of thee Neither indéed here must I passe with silence the particle containing a testimonie of the efficacie of the Gospell He shal send out his voyce and that a mightie voice as if he said The preaching of the Gospel shall not be a vaine sound of spéech but it shall be as saint Paule saith most swéetlie Rom. 1. 16. and 2. Cor 3. 3. The power of god vnto saluation for al that beleeue and the ministerie of the spirit of life c. O God wonderfull art thou in thy holy places euen the God of Israel he will giue strength and power vnto his people Blessed be God In conclusion he teacheth that Gods Church is by marueilous meanes gouerned preserued and defended as in the 4. Psal 3. it is said The Lord hath chosen vnto himselfe the man that is godlie For when we seeme to bee weak then are wee strong For the power of God is made strong in our infirmitie And to let passe other things In quietnesse and hope consisteth our strength c. To him that excelleth vpon Shoshanim A Psalme of Dauid a Figure of Christ persecuted by his enemie Saluum me fac Deus quoniam c The Argument THis Psalme is memorable in the writings of the Euangelists and Apostles For Saint Iohn the Euangelist in his 2. 15. 19. cap. citeth three verses out of this Psalme And Peter the Apostle speaking of the punishment which Iudas the traitor had vseth in 1. cap. 18. Act. the wordes of this Psalme Finallie Paule in the 11. and 15. cap. Rom. speaketh of this psalme in many wordes And it is a prophecie touching the passion of Christ and the horrible punishments of the Iewish nation and of the proper worship appertaining to the Church of the new Testament But it is a threefold Meditation vpon the passion of the Sonne of God one of instruction an other spiritual the third of example or imitatiō The instructiue meditation is to read much and often the interpretations which are extant in the Euangelists touching the passion of this Lord and to confer them with the histories of the Prophets that this conference of the histories and prophecies might confirme in our minds an assent whereby we might embrace this article But whereas in histories wee must not onelie looke for the euentes but much more the causes of the euents must bee sought for this meditation comprehendeth also a consideration of the causes for which the Messias was made a sacrifice and Redeemer For it is needefull that the causes of so great a matter bee neither slender nor fained but great and weightie causes which we shall thorowly beholde when God shall be all in all Now let vs diligently learne the elements which are deliuered in the worde and let vs craue of God that hee would gouerne with his holy spirit our purpose vndertaken touching the greatest matters And although some vnlearned persons fondly dispute y t God seeing he is omnipotent could restore mankinde into his ancient liberty and dignity by other maner of means yet let vs so hold it determined y t god doth not any way decline frō his righteousnes which thing sith so it is God must not only haue his place of mercy but also of righteousnes attributed vnto him touching his secret prouidence in the redeeming of mankind As therefore the immense mercy of God would not beholde the vniuersall death and destruction of our nature according to that saying of Ieremy Lament 3. cap. 22. It is the mercy of the Lorde that we are not consumed So the eternall and vnchangeable righteousnesse of God required a satisfaction for the offence and for the punishment For the Law of God which is a rule of iustice in God discerneth good and euill and bindeth the reasonable creature to become conformable to that rule and denounceth horrible destruction vnto all thinges which are contrary to that rule Wherefore seeing the ransome pacifieng the wrath of God and satisfieng the righteousnesse of God could neither bee paide by Angels nor by any other creature because the malice of sinne is infinit and no creature is able to endure the wrath of God it is by Gods wonderfull wisedome decreed that the second person of the Godhead which is called the word should take vpon him the nature of man and should satisfie the lawe of God for the fault and punishment in mankind That is that he which knew no sinne should take vpon him to redeeme vs from sinne that by him we might bee made the righteousnesse of God In this decree with admiration whereof the very Angels stand amazed at do shine the righteousnesse and mercie of God also the vnspeakeble humility and loue of God towardes vs. For there is no remission of sinnes graunted without recompence and satisfaction made For thinke I pray you howe great the force of Gods wrath is against sinne when he could not be pacified with any other sacrifice but by the passion and death of the immaculate Lambe And we indeed by the greatnesse of this remedie may esteeme the greatnesse of our sicknesse and sore For as Hippocrates saith vnto extream diseases we must lay extreame remedies Againe how great mercy is there in God not sparing his only begotten sonne but giuing him for vs all and giuing vs with him all things also The sonne of God adorning and amplifieng this mercy saith Iohn 3. 16. So God loued the world that hee sent his onely begotten sonne that euery one which beleeueth in him should not perish but haue life euerlasting Notably therefore saith Clement B. of Alexandria Man is beloued of God For how should he not bee beloued for whose sake the onely begotten sonne of God was sent from the bosome of his father What shall I say of the humility of the Sonne turning vpon himselfe the reproches of other men and for the loue he bare towards his church for whose sake he put on the shape of a seruant and was by all meanes tempted like as we are tempted except with sinne onely that he bring and repossesse this his spousesse into her ancient liberty Pontanus telleth that in his time there was a cettaine husband-mans wife carried away by the Pirates of Tuneta and when her husband heard of this matter hee leapt into the sea and besought the Pyrats with great desire that they would also carry him away with his wife they maruailing at the faith and mind