Selected quad for the lemma: mercy_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
mercy_n	endure_v	lord_n	psalm_n	3,889	5	9.1870	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A70235	The vanity of self-boasters, or, The prodigious madnesse of tyrannizing Sauls, mis-leading doegs, or any others whatsoever, which peremptorily goe on, and atheistically glory in their shame and mischief in a sermon preached at the funerall of John Hamnet, gent. late of the parish of Maldon in Surrey / by E.H. Minister ...	Hinton, Edward, 1608 or 9-1678.	1643 (1643)	Wing H2066; ESTC R7444	51,429	56

Musick still sweet and the tune good Notwithstanding I should much wonder how the Papists so constant to their old Translation which they call St. Hieromes should here leave it and follow the Septuagint did I not know they gladly take any occasion to baulk the Originall The words are as you already guesse a Question by way of admiration Why dost thou boast thy selfe O mighty man in mischiefe and the ground or reason of that question for the goodnesse of the Lord endures for ever The Question naturally and of it self falls into these 3. Questions 1. Why dost thou boast thy selfe 2. Why dost thou boast thy selfe in mischiefe 3. and lastly Why dost thou boast thy selfe in mischief O thou mighty man or that thou art mighty in mischief all which the ground and reason of the generall Question doth make good and severally answer so that the burden of the 136. Psalme might very well be the burden and keeping of my discourse Thus 1. Why dost thou boast thy selfe in any thing for the mercy of the Lord endures for ever whatsoever thou hast 't was his mercy that gave it thee and 't is the enduring of his mercy that continues it 2. More especially I wonder Why thou dost boast thy selfe in mischiefe glory in thy shame to see thee thus daring I am at a losse scarce my self for know again the mercy of the Lord endures for ever 't is the enduring the continuance of his mercy that thou art not blasted in the midst and heat of thy pride and mischiefe 3. I most especially wonder why thou dost boast in mischiefe O thou mighty man or that thou art mighty in mischiefe to see thee so desperate I leave to be man have almost as little of reason in me as thou hast of God for once more know that the mercy of the Lord endures for ever notwithstanding the blood and Crosse of the Saints be thy thirst and pride yet know as for Israel as for them the Lord of Hoasts the Lord is their memoriall the great and constant love of God will in the fittest time relieve his sheep and repay their wrongs (g) Hos 12.5 But I must suit my discourse to the sad occasion of our meeting nor will the short warning for my meditations or the scantling of time allowed me for their delivery suffer me to be thus exact For the generall Question broken into these particulars doth justly challenge more then an houre for the handling of each of them severally At this time therefore onely of the 2. former Questions And truth is I have been therefore the larger in paraphrasing and opening the words that you might be the better contented to give me leave to deferre the last Question to some other opportunity Now for the first Question besides the ground and Reason in the Text which to speak truly doth more properly make good the two other Questions we have 3. other grounds and reasons according to which this 1. Question will also multiply The 1. ground and reason is the lownesse weaknesse and nothingnesse as I may so speak of the party boasting whether Saul Doeg or any other and then the 1. Question will be Why doest thou poore fraile nothing man why dost thou boast thd selfe The 2. ground and reason is the uncertainty emptinesse and vanity of that which necessarily must be the subject of self-boasting and then our 2. Question will be Of what doest thou boast thy selfe The 3. and last ground and reason is the fondnesse and foolery of the end of self-boasting viz. the froathy applause of the giddy multitude and thus our 3. and last Question will be To which end dost thou boast thy selfe Of these in their order and first of the first Why dost thou poore fraile nothing man why dost thou boast thy selfe Quest 1 If we truly weigh our selves what have wee which might either justifie a fooles boast or tempt a wise mans No creature doth it selfe so little good when first it comes into the world nor so much harme whilst it continues in it as man Caetera animalia mihi natur â potiùs quàm ratione artem aliquam exercere videntur ut formicae apes homo verò sicut corpus armis nudum sic animum artium destitutum habet (h) Ga'en de usu partium l. 1. as the Physician Other creatures seem naturally to exercise a kind of art as the Bee and Emmet but man as he hath a body void of naturall weapons so also a mind void of naturall arts and although Galen immediately addes Quòd pro corporis nuditate manus pro artium imperitiâ rationem accipit that his hands supply the want of weapons and reason recompenceth the want of arts yet his reason though naturally sanissima never so sound and acute say Socinus what thou wilt if not first sanata bent and rectified by the Holy Ghost is no better then a sword in a mad mans hand wherewith whilst hee lives he doth himselfe more harme then any other creature is capable of Heark what low thoughts my kingly Prophet had of man Surely every man at his best estate is altogether vanity (i) Psa 39.5 Hee sayes not that man is vain onely but vanity it selfe and Abstracta sunt significantiora Abstracts are weightier and come more home 2. He excepts none from being vanity it selfe Every man is vanity Neminem excipit ne quem decipiat saith a Father (k) Austin Hee excepts none because he would deceive none 3. Not every man onely but man in every estate and degree is vanity it selfe yes at his best estate he is so 4. He is vanity it selfe in every both part and faculty of soule or body for he is vanity saith he altogether 5. and lastly all this it seems is a very certain truth otherwise he would not have affirmed it with this serious asseveration surely surely man is vanity it selfe every man is vanity it selfe every man at his best estate is vanity it selfe Yes every man at his best estate is altogether vanity it selfe I know not what might be more said to coole and damp the swellings and excrescencies of proud man Our sad and miserable condition in this world caused as some have well conceived that fond opinion of mens soules to get within the wisest of Philosophers which say they had from the beginning their creation and being in heaven and for certaine faults there committed were sent hither to be imprisoned in flesh to be wrackt with its passions and to undergoe the multitudes of miseries which unavoidable seize us Nay the thought and knowledge of the poore and wretched estate of man brought also this errour into Divinity for I have read of a sect of Hereticks called Origenists who were of the same opinion with the Philosophers who wee may well thinke were so called from Origen the Father because I find Austin bringing him in speaking almost the same words (l) Animas fuisse olim