Selected quad for the lemma: mercy_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
mercy_n	anger_n	lord_n	slow_a	2,036	5	9.7827	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A59383	Olbia, the new i[s]land lately discovered with its religion and rites of worship, laws, customs, and government, characters and language : with education of their children in their sciences, arts and manufactures with other things remarkable / by a Christian pilgrim, driven by tempest from Civita Vecchia, or some other parts about Rome, through the straits, into the Atlantick Ocean ; the first part, from the original.	Sadler, John, 1615-1674.	1660 (1660)	Wing S278; ESTC R9276	335,173	410

draw All men to him and to make All things new being as the Psalms expresse not only to satisfie the desire of every living thing which is no great matter except also they have great and good desires for else I know not ought I feare or more oppose or pray against then his giving me the desire of my own foolish narrow heart but also that he shall give forth Good and goodnesse so that all things shall be filled with it As we may find by comparing the 85. Psalm concluding thus Yea the Lord shall give forth Good or goodnesse and Righteousnesse shall go before him and direct or set us in the way of his steps with the 104. and 145. Psal. which of all is to be marked most as that which giveth name to all the Book of Psalms as the Jews tell us being thence All called Praises or Songs of blessing The Lord is gracious and full of compassion slow to anger and of great mercy the Lord is good to All and his tender mercies are over All his works All thy works shall praise thee O Lord and thy Sainis shall bless thee The Lord upholdeth All that fall and raiseth up all that are bowed down which is again so repeated and enlarged in the next Psalm also that it may teach us how Christ put himself under that Law also to mourn with every one that mourneth and to weep with every one that weepeth yea and to make us sensible of our own wants and emptinesse that so he may fill us being sent to comfort every one that mourneth and to replenish every empty soul. At this I awaked and my sleep was sweet to me as the Prophet expresseth it Yea and Christ is such an Head to every man as Paul expresseth and such a Root to all our soules and Spirits that our mourning and our sufferings reach and pierce his soul also And in all our afflictions he is afflicted For if any one member suffers all suffer but especially the head and heart and if one be honoured all rejoyce with it The strength of a King is in his Subjects and his glory in their multitude and greatnesse Riches Honour Happinesse and Freedome it being more honour also to govern one freeman then many slaves And it is a union with free Subjects that maketh a King so strong that as Solomo● saith There is no rising against him Where the Arabick also may help us to a better sence and notion of Alkum then is yet common May we not all say to our Saviour as Abigail did to David When my Lord shall sit on the throne of his Rest and when the Lord hath done to my Lord according to all he promised shall it indeed be any offence or grief of heart to my Lord that he spared us and did not shed our blood or avenge himself which is so much forbidden or reserve a grudge in his heart against the Children of his people When he shall see us all come bowing to him to his glory and his Fathers glory also who is glorified he saith when we bear much fruit And is not he so also When He beareth much And as much as he can If he could have been contented to be happy glorious all alone he never needed any world of men or Angels But O! how was he straitned in himself till he had found a means to multiply himself his Image Happinesse and Glory by Creation How much more than by Redemption while we live we shall praise him and shall ever bless him if he save us But the grave cannot praise him death cannot celebrate him the living the living shall praise thee as Hezekiah said And what profit is there in our bloud He did not care to drink the bloud of beasts doth he now delight in eating mans flesh and drinking mans bloud Or what doth he gain by losing us Can the enemie give a recompense for us As Esther spake of Haman And if he cut us off will he not look in the morning and when he sees our places empty will he not have desire to the work of his own hands as Job and the Psalmist to that needle work he curiously wrought in his closet When he hath ground us to powder will he not say return again againe yee sons of men O that God would perswade us even in suffering according to his will to commit our souls to his keeping as to a Faithfull Creator Can he be angry more in time then from eternity before he made the World or ought that could provoke him Or if he can may little children so provoke him with their raising dust or dirty pies against him that he must also turn and curse them in the name of God and give them up to Bears to teare them will he offer children also and his own to Moloch Or with musick drown their yellings in Gehinnon or in Tophet which he so much hates and threatens and his soul abhors so much in others Or if fury can be in him which yet himself denyeth in the Prophet Isa. can it rest in such a bosome When as Solomon saith it resteth in the bosome of fools Can it remain in such a soul which hath so often spoken it self well pleased satisfied and infinitely delighted in himself and his Image his Son and his own most glorious and most gracious Righteousness Can the Sun go down upon his wrath Or if he must for some great reason act a part awhile and wear a mask or frown and cast abroad his Thunderbolts and shew the fierceness of his sore displeasure or the Power of his anger or wrath can it be shown upon a moath a bubble nothing weaker than nothing will he also set his eyes or heart or heavy hand on that which is not What Glory Honour Profit Pleasure can the Power and Wisdom that we lay aside awhile the Goodness of an Infinite God beget it self in crushing us Will the King of Israel hunt a Partridge in the Mountains or pursuite a fly will he prosecute dry stubble or the little moats of dust in the balance can his Almighty Arm delight to strangle little worms or wrestle with a shadow will he create a mighty whirlwind to contend with nothing less than nothing and lighter than vanity when his very thoughts may easily create the Angels and his Word this glorious World and think it down again at pleasure Drawing in his breath or spirit and they perish and then giving it out again and they are created as the Psalmist shadoweth out his Respiration or his hearts Diastole Syslole VVill his sore and great and strong sword contend with feathers or lead captive atomes will it boast it self in cutting little straws or glory in a Triumph over that which is more feeble than the tender grass when yet it might awake against a man that is his Fellow and his equal match Mighty to bear his weight and power and wrath and strongest blowes when we are all to him as

for such is mans heart And So was Ishmael foretold to be in the Original as was touched before And the 72. Psalm and divers other Scriptures shew us how Christ also was made under All those Laws that concern the Poor and Needy And we should urge and press them All on Him Yea especially to make us Poor in spirit or rightly sensible of all our wants which indeed may be one of our greatest wants and That for which Christ especially calls us to Him As we may see in that most remarkable Epistle to the Church of Laodicea in the Revelation which shews us the Heart of Christ even unto those that are not senfible of their wants But He sees them and remembers the Law If thou see the Naked in Esay or thy poor Neighbor want as we find in St. John and James Yea though they do not weep or word out any of their wants Yet if thou do but See them and thou must not Hide thy self from thy own flesh Which have been exceeding sweet to me in many cases when I could urge them on Christ also and Tell him he hath said a Brother is Born for a day of Sorrow And the very Sigh by which God hath taught us all to express sorrow which is Ah Ah in Hebrew and most Languages I know in Gods Language is Brother Brother to which he seems to allude in Jer. 22. and divers places As if he would have us in all our sorrow cry out Brother brother Help us And Christ was not only sent to Preach the Gospel to the Poor and to comfort All that mourn but also gave That as the demonstrative Character to Johns Disciples that he was the True Messiah That the Poor were Gospelized or Turned into the Gospel As the Phrase imports And himself read his Commission not only to Preach Deliverance to the Captives or opening of prison to them that are bound but also to Deliver and set at Liberty those that are Bruised which is less than Broken with which he began saying he hath sent me to Heal the broken Hearted Or the shivered from the Heb. shiver as in English also to break into atomes or Moats which is also an Hebrew word And though the Prophet speak of a Day of Vengeance where also the word is akin to Repentance and Comfort also yet Christ omits That in his reading it and speaks not a word of Vengeance though but a Day But the Acceptable Year of Jubilee O How Acceptable it is to God! And the Poor were so much upon Gods Heart when he gave the Law that he begins all his Judicial Laws in the 21. of Exodus with the case of a Poor man or woman sold to be a Servant As the Foundation of the great Law of Redemption which is the Gospel And in the next chapter he calls them His People with an especial Emphasis If thou lend mony to any of My People the Poor with thee And again If thou take thy Neighbors Garment for a Pledg Thou shalt deliver it to him again by Sun set For it is his Covering and wherein he sleeps and if he cry to me I will hear For I am Gracious For I am Gracious O how sweet is That to a Poor Soul That also of Delivering the Pledg by Sun set which in the Repetition of that Law is said should be their Righteousness before the Lord a strange expression may occasion us to remember How the same God also commanded that He that was Hanged up as a pledg of the greatest Wrath and Curse as we find in the Law and in Christ whom the Jews to this day call the Tall or Lifted up or Hanged person must be taken down by Sun set As Joshua practised diverstimes at the Going down of the Sun To which it may be That also may allude Let not the Sun go down upon your Wrath nor give place to the Devil the Prince of Wrath and Darkness Which hath also put me in mind that the word Wrath in Heb signifies somwhat that in God also I hope more than any man is to Pass away and not to Endure for Ever Which is one of the first Articles God seems to hold out of our Faith and Hope in Him Who is Wisdom it self Pure and Peaceful Power and Goodness But Wrath resteth only in the Bosom of Fools And is their Weakness also As we read in Solomon And the Prophet Micha saith I will bear the Indignation of the Lord because I have sinned against him till he return c. And concludeth Who is a God like unto Thee that pardoneth iniquity and passeth by the transgressions of the remnant of his Heritage He retaineth not his anger for ever because he delighteth in mercy He will turn again he will have compassion upon us he will subdue our iniquities and thou wilt cast Their sins into the depths of the sea Thou wilt perform the Truth to Jacob and the Mercy to Abraham which thou hast sworn unto our Fathers from the daies of Old And the very next chapter in Deuteronomy limits the punishing of a wicked man Which must not exceed forty stripes though he that knew his Masters will may be beaten with many stripes but not above fourty And the reason is yet better Lest Thy Brother should seem Vile unto thee And yet stripes were for the fools back and for the vilest slaves they might not touch a Roman and they are here appointed for a Wicked man and yet how careful is God that a Wicked man even a VVicked man for he is still a Brother by this very Law may not be made too vile in the eyes of any Judg and so of Christ also the great Judg But made under this Law also And it is considerable that this number of 40. is the Trying Tempting Punishing number much through all the Bible Fourty Daies in the Flood divers times And so for Purification after a male child and twice forty for a Female Fourty years for Canaans Repentance and Israels wandring in the Wilderness and Fourty years for Judahs sin in Ezekiel and fourty daies or years of Nineveh and of Jerusalem about our Saviors Resurrection and Ascention after fourty daies and the City stood but fourty yeers after And Thrice fourty yeers was the Tryal of the old World or their Day of Repentance And Then the Flood by fourty and fourty daies And though Moses make our longest age but twice fourty or eighty years yet he lived Thrice fourty years and Fasted Thrice fourty daies it may be Representing both Elijah and Christ also fasting fourty daies That which followeth in the same chapter of the Kinsmans raising seed to his dead Kinsman For it is not a Brother only in Hebrew and we see it in Ruth at a greater distance may be applied to Christ also for a spiritual seed to God Seeing the first Adam in us dieth childless Nor may he plead I shall mar my own Inheritance or Family I have a wife or children of my

but in three or four Generations as it may be born least the spirit that he hath made should fail before him And when he afflicteth He will not do it for ever For he doth it not willingly or from his Heart but he will Turn again and shew compassion because he delighteth in Goodnesse and his pitties and compassions never fail and his tender Mercies are over all his works yea all his works shall praise him the earth and all that is in it and the Sea also is full of his Goodnesse He openeth his Handwide and filleth all things with Good and giveth the desire of every living thing Every Tree in the Forest shall clap hands and sing and rejoyce the very Dragons shall praise him the Owls shall answer one another in his Praises Every thing that hath breath shall praise him All flesh shall see his glory and every eye shall see his Salvation For what is Glory in some places speaking thus is Salvation in others and so in the Gospel also Citing it out of the Prophets In a word there is nothing in that Threatning or in any other in this Law and why then should we fear the Gospel but what speaks Gods tender Love and Gratious Pities and Compassions Even his very Jealousie which yet is made the Foundation of all his visitting springeth from Love It is so in man much more in God who is love its self and when he means to shew his greatest Love to his poor people in recovering them from all captivity and sorrow he expresseth it by being Jealous over them and for them with a great Jealousie And St. Paul calleth his tender bowels to the poor Saints a Godly Jealousie or a Godlike Jealousie Lest a stranger should attempt to get away their heart which he had like God the Father Espoused to his dear Son Jesus And when the Lord resolves both effectually and speedily to recover his back-sliding people he promiseth to move them to Jealousie also as himself is moved with Jealousie for them lest another get their heart from him which would never trouble him if he did not very much love them and very tenderly And although Jealousie in Christ for it is proper to an Husband may seem as the Wrath of a man that will not spare or pardon in his day of visitation as the wise man expresseth it Yet even That very phrase of Not sparing or Not pardoning which yet is one of the hardest or harshest expressions in the whole Scriptures is no other than the very same Solomon doth not only observe and commend but require and comman●●so in a tender hearted Father to the Son of his own bowels whom yet he must Chasten and not spare or pardon 't is that very phrase Which yet sure cannot mean that he shall be alwaies angry and never reconciled but that he sorely chasten and correct in earnest and as an Ordinance of God and not for lust or dalliance or so as may occasion sin or harden in the sin so visited May it not be possible also that the dearest children of God even Moses may commit such a Failor in his Generation work as may in such a sense be never forgiven that is Sorely chastened as David was and be still remaining as a Spot for that Generation work though they may and shall be saved May They also or only commit such Unpardonable sins And such a visitation may be threatned in the second Command as was promised rather than threatned to Davids children Who yet had the everlasting Covenant and the sure Mercies or as the Acts expresseth it the sure Holy things of David which are also promised to every Believer or every one that Thirsteth and thirsting cometh to the Waters even to them and their seed for ever So that if his children break the Law and shal despise his Statutes Then will I visit their Transgression with the Rod and their Iniquity with stripes He will chasten them with Rods and as Ezekiel expresseth it cause them to pass under the Rod and Bond of the Covenant So that Rods are a part of the Cevenant and its Bond. But he will not take away his Everlasting Kindness Yet as he speaketh of Solomon perhaps one of the greatest sinners ever living for this I will afflict or chasten the House of David but not for Ever Not for ever I will not retain my Anger for Ever which is expressly forbidden Man in general And so Christ also in the very Law that saith Thou shalt not avenge thy self or reserve thine Anger No not till the Sun go down For so this Law is pressed upon us and why not so upon every one made under that Law also and by consequence on Christ himself Nor shalt thou bear any grudg or thought in thy heart against the Children of thy People for my Covenant is with them and their childrens children also for evermore Therefore thou shalt bear no grudg against them or any of their Children But thou shalt love thy Neighbor as thy self Which our Savior and the Apostles so much the sum of the whole Law And to this very place and the phrase here used of not reserving Anger or not retaining ought in heart he very many times alludeth when he saith of himself I will not retain for ever or I will not reserve my Anger or I will not be alwaies Wroth or I will not contend for ever and the like expressions which himself and all the Scripture affirms of him divers times as one of the first and chiefest things we ought to believe os him Which is also a most comfortable acknowledgment that He also takes himself to be obliged with the following words of the same verse which he citeth also several times Thou shalt love thy Neighbor as thou lovest thy self Very sweet as Lying on Man to Man but yet much sweeter as it lieth on Christ the Son of Man to Man Man-kind every Man As I hope will be fully cleered anon Nor do I find any thing in any of the Commandements contrary to this No not That of Gods Jealousie which we touched before and his visiting the Iniquity of the Fathers on their children Even when he seeth so much Iniquity in the Father that by his general Laws of Justice Truth Equity and Mercy too for they go all together he must visit yet he is so slow to anger and so loth to afflict that he will do it by degrees and by steps and not so that may make the Father so miserable as he deserves and might very justly be But so that he may have some part of the rod as David had and his children also some other part of it so as may bring them to see and know and acknowledg the Iniquities of their Fathers also Which God promised rather than threatned to Moses on Mount Sinai also as we read in the 26. of Leviticus so much cited and confessed sor their Fathers also in the ninth chapters of Daniel Ezra and Nehemiah