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
A81152	Englands plus ultra both of hoped mercies, and of required duties : shewed in a sermon preached to the honourable Houses of Parliament, the Lord Major, Court of Aldermen, and Common-Councell of London, together with the Assembly of Divines, at Christ-Church, April 2, 1646 : being the day of their publike thanksgiving to Almighty God for the great successe of the Parliaments army in the West, especially in Cornwall, under the conduct of his excellency Sr. Thomas Fairfax / by Joseph Caryl, minister of the Gospel at Magnus neer the bridge, London, and a member of the Assembly of Divines.	Caryl, Joseph, 1602-1673.	1646 (1646)	Wing C752; ESTC R43612	28,502	54

duty upon a generall ground O give thanks unto the Lord for he is good because his mercy endureth for ever But because that which is every bodies work is usually no bodies work therefore in the next words he puts the duty into distinct hands Let Israel now say let the house of Aaron now say let them now that fear the Lord say that his mercy endureth for ever The Church of the Jews fals here under a three-fold distribution First Israel the body of the Common-wealth Secondly The house of Aaron the Ministers of the Temple Thirdly All that fear the Lord Converts and Proselites out of all Nations under heaven Having thus awaken'd and summon'd all to this duty he begins a narrative of the speciall grounds and reasons of it which appear in two branches First The readinesse of God to hear and help him from the 5. vers to the 10. I called upon the Lord in distresse the Lord answered me and set me in a large place The Lord is on my side c. Secondly The malice of his enemies in opposing him who are described 1. Their multitude All Nations ver 10. That is the Nations round about such as are named Psal 83. 7. Gebal and Ammon and Amaleck the Philistines with the inhabitants of Tire c. These have consulted together with one consent they are confederate against me 2. Their neernesse of prevailing They compassed me about David was never in such a straight or so near the borders of ruine as when Saul and his men compassed Him and his men round about to take them 1 Sam. 23. 26. when an enemy charges both in front and flank both van and reer they look like Masters of the field 3. Their frequency in renewing their assaults They compassed me about they compassed me about yea they compassed me about They compassed me about like Bees Four times they compassed him about and the fourth with an addition the last charge was hottest as setting their Rest upon it to shew how restlesse and uncessant they were in their opposition 4. He describes his enemies by the end which the Lord brought them unto They are quenched as the fire of thorns vers 12. Some read They are kindled as the fire of thorns both the Greek and the Chaldee translate so and it is usuall in the Hebrew for the same word to signifie contraries as to blesse and to curse so here to quench and to kindle The sense amounts to the same for that which is soon kindled is soon quenched Davids enemies were soon kindled as the fire of thorns a small matter set them on fire and they were quenched or consumed like thorns which in a moment are both flame and ashes 5. He describeth his enemies by the end which they intended him or by their design against him at the 13. verse Thou hast thrust sore at me that I might fall ruine was the project Malice knows not how to go lesse then destruction They thrust sore at him that he might fall The Psalmist having made this report of his dangers and deliverances of his enemies rising rage and fall gives glory to God vers 14. The Lord is my strength and song and he is become my salvation And all his people celebrate these mercies as well as share in them vers 15 16. The voice of rejoycing and salvation is in the tabernacles of the righteous He in whom they rejoyced and who was the subject of their song stands forth in the next words The right hand of the Lord doth valiantly The right hand of the Lord is exalted The right hand of the Lord doth valiantly Davids joy now grows up to confidence and from telling over the former mercies of God he goes on to fore-tell those which were future in the Text now read I shall not die but live and declare the works of the Lord. The words are a holy rapture or exultation of spirit his faith was too big for his heart he must vent it at his lips I shall not die but live c. There are two parts in this verse 1. Davids confidence of future mercy I shall not die but live 2. Davids conscience both of a present and future duty And declare the works of the Lord. There is a double reading of the words Some thus I am not dead but alive which translation is contended for as the best by a learned Interpreter and then the sense hath a mixture of joy and thankfulnes that he who could number so many enemies and so many dangers should yet passe the pikes untoucht and out-live them all I am not dead but alive O wonderfull Blessed be God for this We read I shall not die but live And so the words carry the sense of an high acting faith or of a faith raised up to a full-grown assurance Having told the story of his passed sufferings and salvations he believes above and beyond all possible sufferings I shall not die but live But was David immortall What man is he that liveth and shall not see death and shall he deliver his soul from the hand of the grave Psal 89. 49. Is it not appointed unto all men once to die And after David had served his generation did not he fall asleep Read we not often of Davids sepulchre How then is it that he promiseth thus much to himself I shall not die but live There is a two-fold death 1. A Naturall death 2. A Violent death David doth not promise himself priviledge from the former he waves not a submission to the law of nature But David did believe God would protect him from the later I shall not die that is a violent death I shall not die by the hand of these men I shall not die the death which they have voted me to in their counsels long ago Again Death may be taken under another distinction There is either A naturall or A civil death We may understand David of the later I shall not die a civil death as not a violent corporall death they shall not take away the life of my body so I shall not die a civil death they shall not take away the prosperity of my estate The two witnesses are said to be dead Revel 11. 8. and their dead bodies to lie in the streets when they were divested of all power and priviledge in holding forth the truth of the Gospel The state of the Jews in their Babylonian captivity is represented to Ezekiel by a valley full of dry bones Chap. 37. 1 2. A man may have breath in his body and yet the man scarce alive The Apostle speaks this sense 1 Thess 3. 8. Now I live that is now I live comfortably now I feel my self alive if ye stand fast in the faith So here I shall not die that is I shall not be miserable I shall not be trodden under foot or live at the curtesie and allowance of my enemies And when he saith I we are not to restrain it to Davids person

ENGLANDS Plus ultra BOTH Of Hoped Mercies and of Required Duties SHEWED IN A SERMON PREACHED to the Honourable Houses of PARLIAMENT the Lord Major Court of Aldermen and Common-councell of London together with the Assembly of Divines at Christ-Church April 2. 1646. Being the day of their publike Thanksgiving to Almighty God for the great successe of the Parliaments Army in the West especially in Cornwall under the Conduct of his Excellency Sr THOMAS FAIRFAX By JOSEPH CARYL Minister of the Gospel at Magnus neer the Bridge London and a Member of the Assembly of DIVINES LONDON Printed by G. M. for John Rothwell at the sign of the Sun and fountain in Pauls Church-yard and Giles Calvert at the sign of the black-spread-Eagle at the west end of Pauls 1646. Die Veneris April 3. 1646. ORdered by the Commons assembled in Parliament That Thanks be given to M. Caryl and M. Peters for the great pains they took in the Sermons they preached yesterday before the Lords and Commons and City of London at Christ-Church in London at the entreaty of both Houses being a day set apart for a publike Thanksgiving to God for the great successes it pleased him to give the Army under the Command of Sr Thomas Fairfax Knight Generall and that they be desired to print their Sermons And it is ordered that none shall presume to print their Sermons without license under their hands writing And that Sr Arthur Hesilrig and M. Prideaux do give them thanks and desire them to print their Sermons accordingly H. Elsyng Cler. Parl. D. Com. I Appoint John Rothwel and Giles Calvert to print my Sermon Joseph Caryl TO THE RIGHT HONOVRABLE THE LORDS and COMMONS Assembled in PARLIAMENT WHen that holy Prophet fore-told the sorrows and ill usage which the Sonne of God should finde among sinfull men in the days of his flesh he cries out Who shall declare his Generation Isa 53. 8. which many understand of his eternal some of his Generation in the fulnes of time the mystery whereof was beyond words Others of his holy seed his crosse being fruitfull and his death giving life to an innumerable Generation But besides all these we may with good probability interpret the word Generation * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Est generatio seculum tempus vitae humanae per Synecdochen homines una aetate generatione viventes Buxt for the time or age in which Christ was born lived and died And then the meaning is whose tongue shall be able to speak or pen to write the History of His Age Where shall Rhetorique enough be found to draw out or delineate with lively colours the malice and enmity the plots and conspiracies the villanies and cruelties contrived and acted against that innocent Lamb Jesus Christ Together with his most glorious victories and triumphs over them all Who shall declare his Generation I believe there hath scarce been a Generation since that of Christs so journing upon the Earth more hard to declare then this We may well cry out Who shall declare this Generation What Age hath brought forth such monstrous births of man or such marvellous births of God When did man or God shew more of Himself Did men ever assay to destroy a Nation by pollicies and by power by threatning and by flattering by confederacies abroad and combinations at home as some have assaied to destroy this Nation Or hath God assaied to deliver a Nation by temptations by signs and by wonders and by warre and by a mighty hand and by a stretched-out arm and by great terrours according to all that the Lord our God hath done before our eyes Some have said of Zenophons Cyrus that surely it was written Non ad historiae fidem sed ad Principis effigiem not to shew what Cyrus personally was but what a Prince in exactest compleature may be fancied to be Such censures I am perswaded after Ages will give of the true Stories I hope some pens will write the truth of these times that surely they are poeticall raptures or feigned Romances to shew the height of imagination not the realitie of action For whether we consider the strange beginnings the difficult proceedings the variety of judgements the contrarietie of opinions the stands and motions the effects or issue of these warres and troubles together with the faithfulnesse or falsenesse of men the power and goodnesse of God discovered in them it will be found the most improbable relation that ever was put to paper The providence of God which acts in all Nations hath as it were striven to represent such scenes of action in England as are hardly parallel'd by any that are past His works among us have not only justice but beauty and wonder not only mercie but skill and art in them Though to do them be his propertie not his studie his nature not his labour Man cannot so much as be suspected to have done these things God hath done like God The Lord needs not subscribe his name to his work for that his Name is neer his wonderous works declare It must be said by way of assertion This God hath wrought as well as by way of admiration What hath God wrought God hath done so much for us that the most which remains for us to do is to Admire and be Thankfull If these Talents of mercy have not fair improvements we shall be cast for the most unprofitable servants and idle Stewards that were ever trusted by the great Master of heaven and earth Sad will their reckoning be who sleight these mercies but theirs saddest of all who put forth a hand to corrupt and spoil them The reason given by the holy Ghost why his blood must he shed who sheddeth mans blood is this because in the Image of God made he man God hath made our victories and deliverances in his own image There 's not one of them but looks like God What their doom shall be who by envie or self-ends who by sowing divisions or making sides who by somenting jealousies or nourishing discontents go about to murther them the perpetuall equity of that first statute-law puts into the mouth of every ludge Right honourable that these works of God may be aeclared by all manner of declarations perfected into all manner of perfections and that God who hath wrought them may be honoured with all manner of honours should now be Your special care and study the care also and study of all who tast the comforts and share in the blessings of them of which number I thankfully subscribe my self and Your Honours humbly devoted in the service of the Gospel Ioseph Caryl A THANKSGIVING SERMON Preached to the Honourable Houses of PARLIAMENT c. April 2. 1646. PSAL. 118. 17. I shall not die but live and declare the works of the Lord. THis is a Psalm of mercies and of praises A Psalm composed of victories and of thanksgivings The holy Pen-man at the first verse makes a generall invitation to the

grow thus vigorous and turn experiences into confidences Because ye are not dead but alive believe that ye shall not die but live I would not invite you to build Castles in the air nor would I nurse up presumptuous thoughts in any I know that Babylon shall be as confident as confidence it self immediately before her destruction Revel 18. 7. I sit a Queen and am no widow and shall see no sorrow and yet all her sorrows shall then come upon her I know the people of God may over-act their faith and be confident without cause as the Prophet speaks Jer. 2. 37. The Lord hath rejected thy confidences and thou shalt not prosper in them But though I would not yea I dare not be over-bold or presuming yet I would not have any distrustfull or unbelieving God is a Rock and his work is perfect We are sure he hath begun a work why should we not believe he will bring it unto perfection It may be some abroad will object as Rabshakeh once did against Hezekiah and the Jews 2 King 18. 19. Thus saith the great King the King of Assyria What confidence is this wherein thou trustest Thou presumest thou shalt be deliver'd from the invasion of Senacherib What is this confidence saith Rabshakeh tell me thy strength Possibly thou wilt say but they are but vain words I have counsell and strength for the warre Or if thou hast not strength of thy own yet thou hast friends and confederates to assist thee I wonder where Tell me Now on whom dost thou trust that thou rebellest against me If thou wilt not discover the lock wherein thy strength lies then I will doe it for thee Now behold thou trustest upon the staff of this bruised reed even upon Egypt on which if a man lean it will go into a mans hand and pierce it So is Pharaoh King of Egypt unto all that trust on him Thus he sleights his confidences in men And because he knew Hezekiah and the Jews had a reserve when the arm of flesh was broken therefore hetakes them off from that too vers 22. But if ye say unto me We trust in the Lord our God Is not that he whose high places and whose altars Hezekiah hath taken away and hath said to Judah and Jerusalem ye shall worship before this Altar in Jerusalem As if he had said Doe ye build your confidence in God when ye have done God such a disservice as this the defacing and demolishing of his Altars Are ye so audacious as to believe that God will help you when you have thus dishonoured him Can you expect his aid should be the reward of your sacriledge Be ashamed of these hopes make not your God a protectour of your impieties Some I say from abroad may thinke to cut the sinews of our confidence by such an argument What is your confidence to prevail or that the Parliament should prosper Are not they the men who have pull'd down Altars and abolish'd Prelacy Have not they turned out the old Liturgy and dash'd the Ceremonies Have not they done these things by their authority and shall they live To such Objecters I say our confidence gathers life from this Objection These Right Honourable are splendida peccata shining sins indeed and holy impieties If these be your faults they are glorious ones and we may fatten our faith by such doubts cast in from these without We may rather build upon it that you shall prosper because God hath enobled your spirits to doe such things as these even as Hezekiah prospered in those works which yet the railing Rabshakeh supposed his certain ruine There are other Objections against this confidence which are more weighty and sad I will name but three First What so confident that we shall live and yet the Kingdome so abound with sinne When there is so much life in sinne shall such a people live Live and prosper I acknowledge that when we consider the sins and profanenesses the wickednesses and blasphemies which are in the Nation we have just cause in reference to them not only to rejoyce with trembling but to tremble without rejoycing These may give us cause to fear that all the troubles we have hitherto had are but the beginning of our sorrows And that the Lord in stead of turning back our captivity should turn us back into captivity We may have cause to fear that even the great and solemn meeting of this day upon as I may so call it this mountain of our present felicity should be but like Moses his going up to Mount Nebo or the top of Pisgah in the later end of the book of Deuteronomy from thence to view the Land of Canaan which himself should never enter into The Lord may make this happy spectacle but as a short view a transient glimpse of those glories and comforts of those blessings and mercies which peace and union in a setled estate bring forth to a Nation and the word might go out against us all even against Moses and Aaron Magistrates and Ministers even against those who have been most faithfull in the carrying on of this great service and most industrious even against those who have shed most tears and have laid up most prayers even against those who have sweat most or bled most Ye shall all die on this side Jordan Your sins shall consume your carcases in this wildernesse this is acknowledged and what ever the issue be let God be glorified But the Lord doth not account as man accounteth neither are his thoughts as mans thoughts Take but two instances The one Psal 106. 6 7. where the unbelief and provocations of the people of Israel are reported We have sinned with our fathers we have committed iniquity we have done wickedly Our fathers understood not thy wonders in Egypt they remembred not the multitude of thy mercies but provoked him at the Sea even at the red Sea Yet he comes in with a non obstante at the 8. verse Neverthelesse he saved them for his Names sake that he might make his mighty power to be known If God will save for his names sake what people is there whom he may not save The other Scripture is Isa 57. 17. For the iniquity of his covetousnesse was I wroth and smote him I hid me and was wroth What did this smiting effect It follows He went on frowardly in the way of his heart he went on sinning while God was smiting what could any one expect now but that the Lord who smote him before should at the next blow destroy him Yet hear O miracle of mercy I have seen his waies vers 18. What waies repenting waies reforming waies holy waies No his waies the waies of his own froward heart And what will God doe Doth he say I will strike him down in his waies I will kill him in his waies No I have seen his waies and will heal him I will heal the former wounds instead of making new wounds There is more mercy