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	verse_n	7,165	5	9.1513	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A77363	England saved vvith a notwithstanding: represented in a sermon to the Honourable House of Commons, assembled in Parliament, Novemb. 5. 1647. The day of Thanks-giving for deliverance from the Powder-Plot. / By William Bridge, sometimes fellow of Emanuel Colledge in Cambridge, now preacher of Gods word at Yarmouth. Published by order of that House.	Bridge, William, 1600?-1670.	1648 (1648)	Wing B4452; Thomason E412_31; ESTC R204475	32,013	35

it but Hel it selfe Speak O Sun whether in all thy travels from one end of the heavens to the other thou hast ever beheld such a practice as this yet this designe this black cruell hellish designe hath this Jesuiticall Religion brought forth as it is this day But I say no more ye know what the Northern Gentleman said I cannot dispute but I have two Arguments against the Papists that can never be answered Equivocation and the Powder-Treason and this may all you say that cannot dispute Who would not prejudice his own heart his Childrens his Servants hearts against this Religion oh for ever take heed of tampering with this Religion I feare the hand of the Jesuite is too much among us at this day but O England O Parliament for ever remember the Fift of November The snare is broken and we are delivered Duty 3 And so I come to the third Duty which upon the account of Gods gracious and powerfull deliverance we are to return unto God namely To praise him and speak well of his Name The Lord hath saved us and made his mighty power known in the midst of us O be thankfull unto the Lord for he is good for his mercy indures for ever We read in Psal 126. that when the Lord turned the captivity of Zion it is said The Church was like unto those that are restored to health The words run thus When the Lord turned again the captivity of Zion we were like unto them that dream But the words should rather be translated We (n) חלם Incolumis sanus sanatus reviluit convaluit sic Ps 126. fuimus כחלמים sicut convalescentes Targum sicut aegroti qui sanati sunt ut captivitas morbo sanationi liberatio comparetur Sept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sicut consolati Alii sicut somniantes ex significatione secunda Shind p. 582. fuimus sicut convalescentes veram esse hanc Prophetiam res postca gesta testatur quoniam similes ex aegritudine convalescentibus fuerunt redeuntes ex captivitate Babyloniae paulatim enim auctae sunt vires eorum Cajetan in Psal 125. are like unto those that are restored to health The Hebrew word signifies to recover or to be restored to health And so the same word is translated in the 38. of Esay when Hezekiah recovered he made a Psalme of Praise and said O Lord by these things men live and in all things is the life of my spirit so wilt thou recover me and make me to live 'T is the same word that is used here Thus Cajetan Shindler and others would have it translated here and it suits best with the following words Then were our mouths filled with laughter and our tongues with praise When a man is in a good dream his mouth is not filled with laughter nor his tongue with praise If a man be in a bad dream his mouth is not filled with laughter nor his tongue with praise but when a man is restored to health after a great sicknesse it is so And therefore saies the Psalmist When the Lord turned our captivity c. Now if you look into Scripture you will find that the word captivity is used for any violence that is done by others upon Gods people So it is said of Job when he prayed for his friends He was never from his own house in all his affliction how then in captivity he was under violence for the present put into the hands of Satan and so in captivity When Gods people are under violence then in Scripture phrase they are said to be in captivity Ye have also been under the violence of men in Queen Maries daies under the violence of Papists In later daies under the violence of Prelates And now of late the Parliament under the violence of the Rout. And the godly of the City under violence too But the Lord having freed you from this violence he hath turned your captivity even as the waters of the South and therefore why should not all we be as those that are restored to health again When a man is restored to health then he praises the Lord and rejoices in all his goodnesse yea he will praise the Lord for lesse strength and health then before for that which he did not praise God before Wherefore now then though we doe not keep this day as an Holy-day Let our mouths be filled with laughter and our tongues with praises O give thanks unto the Lord for he is good for his mercy indures for ever He hath scattered the proud in the imaginations of their hearts for his mercy indures for ever He hath saved us with a Notwithstanding for his mercy indures for ever He hath not only delivered us from one Powder-Treason but from many in these late years for his mercy indures for ever Oh! you Right Honourable the House of Peers Praise ye the Lord for he is good for his mercy indures for ever And you most Honourable the House of Commons Praise ye the Lord for he is good for his mercy indures for ever And let all the houshold of the faithful praise the Lord for he is good for his mercy indures for ever O give thanks unto the God of Gods for his mercy indures for ever We sinned God saved us We sinned greatly he hath saved us with a great salvation with a Neverthelesse Neverthelesse he hath saved us for his own Names sake that he might make his mighty power known Now then Let us all praise the Lord and call upon his Name FINIS

ENGLAND SAVED VVITH A NOTWITHSTANDING REPRESENTED In a SERMON to the Honourable House of COMMONS assembled in Parliament Novemb. 5. 1647. The Day of Thanks-giving for Deliverance from the Powder-Plot BY William Bridge sometimes Fellow of Emanuel Colledge in Cambridge now Preacher of Gods word at Yarmouth Published by Order of that House LONDON Printed for R. Dawlman and are to be sold at the signe of the Crowne and Bible at Dowgate neere Canning-street 1648. Die Sabbathi 6. Novemb. 1647. ORdered by the Commons assembled in Parliament That Mr. Allen doe give the thanks of this House to Mr. Bridge for the great pains he took in the Sermon he Preached yesterday the 5. of November before the House at Margarets Westminster and that he be desired to print his Sermon and to have the like priviledge in printing thereof as others inlike cases usually have H. Elsynge Cler. Parl. D. Com. I Appoint Robert Dawlman to print this Sermon and no man else WILLIAM BRIDGE TO The Honourable House of COMMONS ASSEMBLED In PARLIAMENT IN what frosts and snows your hand hath cleaved to your plough is not unknown to this Kingdome Magistratus labor major rusticano Luther unthankfulnesse may say you have done little for us but the truth cannot (a) Guberna●io est divina quaedam virtus ideoque vocat Deus magistratus omnes Deos non propter creationem sed propter administrationem quae solius Dei est qui igitur in regimine est est quasi Deus incarnatus Luther in Gen. The Lord hath said ye are Gods Still therefore be pleased to act unweariedly and unchangeably God doth save us with a Notwithstanding our reluctancy so should the Magistrate God is a Father of the fatherless and an help to the oppressed gathereth the outcasts careth for those whom none careth for and doth sometimes carve for them first who doe sit lowest So should Magistrates be and doe and therefore the Lord having said concerning Magistrates that they are Gods Psal 82.1 he addeth in v. 3. 4. deliver ye the poor and needy c. The Magistrate should not alwaies stay till the crying complaints of the poor be brought to him but should sometimes seek and inquire after them (b) Clamor afflictorum pertinet ad eos qui in Magistratu sunt etiamsi ad ipsos non clametur nam non dicit liberabit egenum ad se clamentem sed clamentem afflictum cui non est adjutor hoc est cui nihil est in rebus afflictis patrocinii Muscul in Psal The cry of the afflicted belongs to the Magistrate though they cry not to him Musculus therefore observes well that the Psal doth not say of the Magistrate He shall deliver the poor and needy when he cryeth unto him but when he cryeth Psal 72.12 God is a God of love mercy and grace he is called love it selfe not justice though he be so but God is love so should the Magistrate be full of love bowels and tender compassions unto the people therefore he is called (c) אב ab אבה ●elle quasi volens bene suis 〈…〉 dictus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 41. aliqui ducuna a ברכ benedixit genua flexit clamabam enim autem cum genua fle●te sic Ab●● Efra alii dividunt verbum in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 R Solomon quod 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in lingua Aramaea est Rex Na● Joseph fuit pater Regis sed vo● Ebraica 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 significat tener mollis quia princeps tener mollis pater est Mayer philolog Sacr. par prima p. 116. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 levavit ●leuavit sublevavit portavit Father tender Father and Nasi not only because he is lift up above the people but because he doth lift up or ease their burthen and doth portare populum in gremio suo Now most worthy Patriots ye have conquered this Kingdome with your sword conquer us once more with your love in providing for the poor desolate and in healing our sad divisions with a fatherly hand and you are compleat Saviours and Fathers to this bleeding Kingdome Pacem nos poscimus but not such a peace as Augustine speaks ut mimici submittant sed ut amici jungant I had thought to have been date veniam verbo disobedient to your command of printing this Sermon but being perswaded that it may in some 〈◊〉 〈◊〉 unto love both towards God and man I chose rather to disobey mine own inclinations then your order Now the Lord himself make you the repairers of our breaches and the restorers of paths to dwell in which is and must be the prayer of Your servant in the Gospel of Christ WILLIAM BRIDGE A SERMON PREACHED Before the Honourable House OF COMMONS Novemb. 5. 1647. Psal 106. v. 8. Neverthelesse he saved them for his Names sake that he might make his mighty power to be known THis Psalm is a Psalm of Thanksgiving as the first and last Verses declare Now because a man is most fit to praise God when he is most sensible of his own sin and unworthinesse the Psalmist doth throughout this Psalm lay Israel's sin and Gods mercy together Verse the seventh Our fathers saies he understood not the wonders in Aegypt They saw them with their Eyes but they did not understand them with their Heart they did not apprehend the Design and Scope and End of God in those wonders And therefore they remembred not saies the Text thy mercies for a man Remembers no more then he Understands But it may be these Mercies were very few and so their Sin in forgetfulnesse the lesse Nay not so for Verse the seventh They remembred not the multitude of thy mercies But it may be this was their infirmity or weaknesse and so they were the rather to be born with all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sed rebellaverunt a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non dicit et obedientes vel haesitantes aut tergiversantes sed rebelles fuerunt rebellio est qua per contumaciam contumeliam adversatur subditus majori suo sic Israelitae non simpliciter detrectabant obsequi sed addebant murmura obloquia contumelias adversus Deum Moy sen Muscul in Psal Not so but they rebelled against him So Montanus reads it better But it may be this sin was committed whilst they were in Aegypt among the Aegyptians being put on by them Not so neither but when they were come out of Egypt and only had to deal with God and saw his glorious power at the Red sea then they rebelled against him at the sea even at the Red sea What then did not the Lord destroy them No saies the Text Notwithstanding all their ignorance unthankfulnesse and their rebellion he saved them for his names sake He saved them that is with an outward salvation For his Names sake the name of God is that whereby he is made known unto us

Notwithstanding Notwithstanding the great Sin that Adam and Eve committed in the fall yet saies the Lord The seed of the woman shal break the Serpents head Thus in the Types of Christ There were Three great Types of him in the Wildernesse the Manna the Brasen-Serpent and the Rock but though all these were Types yet the Rock especially and therefore in the 1 Cor. 10. saies the Apostle And that Rock was Christ He had said before They did all eate the same spiritual meat yet he doth not say And that meat was Christ or that Manna was Christ but having said They all drank of the same spirituall Rock he addeth And that Rock was Christ Why but because the Rock and Water was a speciall Type of Christ Now if we look into the History we shal find that the waters of the Rock whereby Israel were saved from death was given with a Notwithstanding They murmured and sinned much through Unbelief yet the Lord struck the Rock and waters came forth like honey yea and the Apostle tels us that the Rock followed them they did not follow the Rock but the Rock went after them And when Christ himself came into the world ye may read in the third of Luke what a pack of wicked men were then in Judea that were in Office Pontius Pilate Herod Annas and Caiaphas yet then even then did Christ come notwithstanding all the malice of those Tyrants and times And if ye look into the 57 of Esay ye may read a clear proof of all this verse the 17 For the iniquity of his covetousnesse was I wroth and smote him I hid me and was wroth and he went on frowardly in the way of his heart What then I have seen his waies at the 18. Verse I will heale him I will lead him also and restore comforts unto him and to his mourners All this is spoken of a people as well as of a particular person Here 's mercy here 's love here 's Pardon with a Notwithstanding So that God doth sometimes save his people with a Notwithstanding all their Sins That is the first Reason Doct. 2 Secondly if God should not show mercy to his people with a Notwithstanding How should the glory of his Mercy appear If a Physician should onely cure a man that hath the Head-ach or Tooth-ach one that hath taken Cold or some small disease it would not argue any great skil and excellency in the Physician But when a man is nigh unto death hath one foot in the grave or is in the eye of reason past all recovery if then the Physiciam cure him it argues much the skil and excellency of that Physician So now if God should onely cure and save a People that were lesse evil and wicked or that were good indeed where should the Excellency of mercy appear but when a People shall be drawing on lying bed-rid as it were and the Lord out of his free love for his own Names sake shall raise and cure such an unworthy People this sets out the glory of his Mercy Read therefore and consider what is said in Psal 87.3 Glorious things are spoken of thee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gloriosa dicta in te Ar. Mont. but rather according to the Hebrew In thee O thou City of God What are those glorious things Verse the 4. I wil make mention of Rahab and Babylon to them that know me Rahab signifies Pride and Insolency for Aegypt dealt Proudly and Insolently with the people of God Babylon also opprest them sorely and held them in captivity yet saies the Lord I wil make mention of Aegypt and Babylon to them that know me Yea Philistia and Tyre and Aethiopia men and people that were very wicked shal be found with the Saints the Lord wil take speciall notice of them Vers 4. 5. as of those in Zion What then Then glorious things shall be spoken In thee Mercy is never Glorious but when it is Rich It is never Rich but when it is free and the more free it is and works with a Notwithstanding the more glorious it is Now God who is the God of Glory wil have his Mercy which is his Glory made Glorious and therefore though the Sin of a People be exceeding great and very hainous yet he wil sometimes save them for his owne Names sake with a Notwithstanding all their Sins Application If God doth sometimes save a people with a Notwithstanding all their Sin Then it 's possible I see nothing in the Word contrary to it but that England Scotland Ireland may yet be saved with an outward Salvation Notwithstanding all our fears notwithstanding all our Sins The Lord saved Israel brought them out of Aegypt through the Red sea Notwithstanding all their Rebellion The Lord saved Lot out of Sodome Notwithstanding he saw what he would do with his two daughters afterward The Lord saved Israel out of Babylon Notwithstanding that they were loath to depart and were grown exceeding vile and very wicked there The Jews were a people that were under the Law indeed they were saved by the same Covenant of Grace that we are and by Jesus Christ as we are yet were under the Law for God dealt with them in a more Legall way and manner then he doth deale by us And did the Lords grace and free love so strive upon them as to save them with a Notwithstanding and shall not his grace and love now strive upon his Gospel-People to save and deliver them with a Notwithstanding Were they under the Law and yet saved by Grace Did the Lord save the Mosaicall Israel for his own Names sake with a Notwithstanding and shal he not save Christian Israel in a way of free-love with a Notwithstanding also Surely the Lord is as full of grace now in the times of the New Testament as ever he was in the times of the Old Testament Object But we are a People that have been much defiled with the Superstitions of the former times and the Idolatry thereof Answ And was not Israel so in the land of Aegypt read Ezek. 20. Object Oh! but since the Lord hath been pleased to come among us and make a tender and offer of Reformation we have been unwilling to it Answ True but were not Israel unwilling to go out of the land of Aegypt Object But we are not onely Unwilling but we have risen up against and murmured and chidden with those that would have been our Reformers Answ And did not Israel chide with Moses Object Oh! but we have sinned worse then they for we have sinned greatly in the face of all those glorious mercies which God hath shewed of late among us Answ And I pray consider it Was it not thus with Israel 'T is said in the Verse precedent They rebelled at the Sea even at the Red Sea Or as in the Hebrew even In the Red Sea when the waters stood like walls on both sides of them when they saw those walls of waters