Selected quad for the lemma: mercy_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
mercy_n	let_v	lord_n	magnify_v	2,538	5	10.8447	5	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A19799	A fruitfull commentarie vpon the twelue small prophets briefe, plaine, and easie, going ouer the same verse by verse, and shewing every where the method, points of doctrine, and figures of rhetoricke, to the no small profit of all godly and well disposed readers, with very necessarie fore-notes for the vnderstanding of both of these, and also all other the prophets. The text of these prophets together with that of the quotations omitted by the author, faithfully supplied by the translatour, and purged of faults in the Latine coppie almost innumerable, with a table of all the chiefe matters herein handled, and marginall notes very plentifull and profitable; so that it may in manner be counted a new booke in regard of these additions. VVritten in Latin by Lambertus Danæus, and newly turned into English by Iohn Stockwood minister and preacher at Tunbridge.; Commentarii in prophetas minores. English.	Daneau, Lambert, ca. 1530-1595?; Stockwood, John, d. 1610.	1594 (1594)	STC 6227; ESTC S109220	1,044,779	1,114

their children vnto this destruction And this may bee vnderstood to haue been brought to passe two maner of wayes namely either whiles the fathers sent foorth their children vnto battailes so that afterwards they were slaine or whiles the fathers themselues being now captiues did bring foorth their children and shewed them vnto their enemies asking for them to put them vnto death The which latter interpretation I doe rather follow and embrace Vers 14. O Lord giue them what thou wilt giue them giue them a barren wombe and drie breasts The figure Epiphonema or acclamatio What this figure is see Ionas cap. 2. ver 9 THe figure Epiphonema or acclamatio whereby the Prophet doth very affectionatly and pitifully bewaile the estate of this people euen by making prayer vnto God that they themselues being both idolaters and hypocrites whom so great a punishment did touch might be warned and repent from their wickednesse It is therefore an earnest prayer of the Prophet and full of affection and pitie toward his nation For the Prophets were not voyd of all affection and pitie albeit that boldly and without feare according vnto the charge committed vnto them by God they did declare and vtter the iudgements of God vnto their people Reade both these places which are to long here to set downe And I for my part doe not thinke this to be a curse here in this place as is that which is contained in the Psal 109. from the 6. verse and certain other there following where the Prophet Dauid wisheth destruction vnto his enemies And as is that of Ieremie cap. 18. ver 19. to the end of the chapter where he prayeth against his aduersaries but I take it rather to bee a prayer wherein the Prophet desireth to haue so great miserie and punishment to bee turned from this people And this shall so be if God himselfe doe rather lay or send vnfruitfulnes and barrennes vpon their wiues and not if he giue their children to be slaine and miserably murthered of the cruell enemies That which before God threatned should come to passe Wherfore he doth not pray against the punishment of so wicked men although they bee his countrie men but that they may rather bee punished by God himselfe then by men because as Dauid sayd it is more tollerable farre better to fall into the hands of God then into the hands of men that are our enemies And therefore when he had the choyce giuen him for a punishment of his sinne in causing the people to be numbred either of seuen yeres famine or three moneths fleeing before his enemies or of three dayes pestilence he answered and sayd I am in a marueilous straite let vs fall now into the hand of the Lord for his mercies are great and let me not fall into the hand of man Sam. 2. cap. 24. ver 14. Therefore sayth the Prophet Lord giue what thou wilt giue that is to say Chasten them both as thou hast threatned concerning the destroying of their children and also as it is meete that it should be done but roote thou out O Lord that nation thy selfe by laying barrennes vpon their mothers and not that the Israelites should fall into the hands of their most cruell enemies of whom thou hast spoken For this is done to the laughing to scorne of thine owne selfe when as prophane or wicked and heathen men doe see themselues to haue gotten the vpper hand and doe destroy thy Church Vers 15. All their wickednesse is in Gilgal for there do I hate them for the wickednesse of their inuentions I will cast them out of mine house I will loue them no more all their princes are rebels Two parts of this verse A Garnishing and setting out of the matter wherein he both repeateth the cause of the former threatning and also the threatning it selfe Therefore this verse hath two parts One 1. The cause of the former threatning repeated wherein the cause is set downe againe The other wherein the same threatning is repeated but now more plainly by parts For here he expresly threatneth the princes in the verse following the rest of the people vnto all which he threatneth vtter destruction 2. The threatning it selfe repeated And as for the cause of so great a iudgement of God against all men and at that time against the Israelites is and alwayes hath been chiefly such iniquitie as reigned euery where in Gilead or Galaad both in the citie and also in the whole countrie without any punishment Idolatrie Crueltie Now this iniquitie was of two sorts to wit idolatrie and crueltie as appeareth both by the bookes of the Kings and also by this Prophet before cap. 6. ver 8.4 ver 15. And hereafter cap. 12. ver 11. Wherefore it is sayd That the whole sinne or wickednesse of this people was in Gilead For there more then in the other prouinces of the kingdom of Israel abounded and reigned both these iniquities and euery kind of hainous offences as well against God as against men Whereas therefore it is here sayd That all the wickednesse was in Gilead this must be vnderstood comparatiuely And thus much of the cause of the punishments And now are repeated the punishments themselues The hatred of God the which were hereupon to insue And the first is Hatred of God For God hateth all those which worke iniquitie and liue wickedly or vngodly Psal 5. Secondly the abandoning and casting off of the Israelites For he threatneth that he will driue this part of the people out of his house that is out of his inheritance familie and people Like as when God did acknowledge them for his and did loue them they were part of his familie and of God his peculiar people Therefore in this place I take the word house not for the Temple not for the worship of God whereof they are sayd that they shall be depriued but for the inheritance priuiledge and familie the which God had peculiarly adopted or chosen vnto himselfe in the feede of Abraham and had promised vnto him For when he calleth him out of Vr of the Chaldees he saith thus vnto him Gen. 12. ver 2. I will make of thee a great nation and I will blesse thee and make thy name great and thou shalt be a blessing I will also blesse them that blesse thee and curse them that curse thee and in thee shall all families of the earth be blessed And againe cap. 15. ver 1. it is sayd vnto him in a vision Feare not Abraham I am thy buckler and thine exceeding gre●● reward And Exod. 19. ver 6. God sayth thus of the children of Israel Ye shall be vnto me also a kingdome of Priests and an holie nation To this purpose reade Psal 81. So we Christians which through Christ haue succeeded or come into the place of their familie are called a holie nation a people whom God claimeth vnto himselfe as his proper and peculiar people And

it to bee a weightie and great matter 2. God himselfe is the author of things at his commandement vttered by men Secondly that we should be assured that these things are spoken in the person and at the commandement of God himself albeit they be men that speake these things he addeth Thus sayth Iehouah or the Lord. Finally that his affection or loue toward Ierusalem that is to say the Church he describeth to bee very great For hereunto it appertaineth that he calleth it zeale 3. God his loue toward his Church exceeding great or ielousie yea and that great zeale or ielousie and for that he repeateth the same word againe t●● which among the Hebrewes or Hebricians is a signification of 〈◊〉 highest degree Like as therefore the miseries of the Church 〈◊〉 great so also doth God comfort her with great protestation of his loue Vers 15. And am greatly angrie against the careles heathen for I was angrie but a little and they helped forward the affliction 2. What the good words of God are toward his Church in regard of others IN the second place is shewed what are those good words of God towards his Church namely the ouerthrowing or destroying of the enemies of his Church This second benefit therefore is promised vnto the godly and faithfull and doth containe a comfort for them not that the godlie are delighted with this destruction of mē simplie in it selfe and in that it is a destruction of men but in this consideration namely so farre foorth as they which are destroyed are the enemies of God And this destruction is described and confirmed by the cause going before to wit by the anger of God and the same most exceeding great and vehemēt or sore against them For the Prophet sayth that God is hot in anger yea and that great and earnest anger against these heathen which haue afflicted the Church of God The anger of God is the cause of the destruction and punishment of men Now the anger of God is both a most certaine messenger and cause also of the destruction and punishment that shall come vpon men against whom God is angrie The Prophet ●ddeth and calleth them quiet or careles heathen both to answer a secret obiection of theirs who complained that they alone were ve●ed or grieued in the midst of the quiet of the whole world and also to take away from those selfe same heathen their vaine confidence or trust who because they were at that time quiet and at rest did not at all feare that these threatnings should come to passe and did sleepe and snort careleslie in this their peace neuerthelesse sayth the Lord notwithstanding they shall be destroyed and shall grieuously be afflicted or punished like as Isai 14. the like is threatned both to the King of Babel and also vnto the Philistines notwithstanding their securitie or fearing no dangers Last of all the Lord setteth down a reason of this his anger against those heathen that it may appeare both to be iust and also that all the godlie may the more certainly beleeue and bee perswaded that they shall bee punished And this reason is because that all of them were verie cruell against the people of God The reason why God is so angry with the heathen and afflicted or punished them 〈◊〉 a minde not to chastise them but to destroy them Therefore 〈◊〉 heathen executed these iudgements vpon the Church of God 〈◊〉 vnto the will of God For God would haue his people to be corrected and punished but a little and moderatly or with reasonable correction as God himselfe witnesseth of his chastising of his Church Ieremie 30. ver 11. when he sayth For I am with thee to saue thee though I vtterly destroy all the nations where I haue scattered thee yet will I not vtterly destroy thee but I will correct thee by iudgement and not vtterly cut thee off But these heathen purposed and intended plainly and vtterly to destroy and roote them out as God himselfe beareth record of the King of Assyria Isai 10. ver 7. saying But he thinketh not so neither doth his heart esteeme it so but he imagineth to destroy and to cut off not a fewe nations So likewise doth the King of Syria and the King of Israel determin against the King of Iudah Isai 7. ver 6. for there they say Let vs goe vp against Iudah and let vs waken them vp and make a breach therein for vs set a King in the midst thereof euen the sonne of Tabeal And therfore Psal 83. ver 4. the Church complaineth vnto God against such crueltie of her enemies and sayth They haue sayd come and let vs cut them off from being a nation and let the name of Israel be no were in remembrance But howsoeuer the enemies lay their platforme this promise of God towards those that are his remaineth vnremoueable My mercie will I not take from them for euer Psal 89. Vers 16. Therefore thus sayth the Lord I will returne vnto Ierusalem with tender mercie mine house shall be builded in it sayth the Lord of hosts and a line shall be stretched vpon Ierusalem THe third exposition and shewing what is ment by those good words The third exposition shewing what is ment by good words the which containeth two most large promises the one of the building againe of the Temple of God the other of the repayring of the citie Ierusalem And God addeth a reason of al these to wit his only mercie and the same also free for the which he hath had regard vnto Sion and will helpe his Church For God his returning is to shewe himselfe fauourable vnto vs. Vers 17. Crye yet and speake thus sayth the Lord of host my cities shall yet be broken with plentie the Lord shall yet comfort Zion and shall yet chuse Ierusalem The fourth exposition of the good words of God THe fourth exposition of the good words of God cont●ini●● 〈◊〉 like maner two promises One of the rest of the cities of 〈◊〉 also not only to be builded but to be most full of people 〈…〉 of the plentie and store of good things of all sorts The other that these promises of God shall be ratified or established and perpetuall They shall be established because he that same God of hosts and most mightie doth command this selfe same thing openly to be affirmed and with great earnestnes and certaintie They shall bee perpetuall because God hath yet chosen Sion and doth yet comfort her least the election and fauour of God toward her by reason of the former miseries might seeme to haue ceased and to be broken off Nicham Bachar verbes of the present tense signifying the cōtinuance of God his fauour as the feeling of the flesh wrongfully iudgeth in affliction or trouble For God vseth two words the which doe plain●e signifie that the course of God his fauour and good will shal be continued because of the present tense or

which worship idols and also from the vnabilitie and vanitie of the idols themselues the which he liuelie setteth forth matching together by the way of contraries the vowes and prayers of idolators with the euent or issue and falling out of things it selfe and the nature of Idols For they are deafe and dumbe and altogether dead things how so euer they be laide ouer with golde or siluer Therefore they can heare no man nor help any man Vers 20. But the Lord is in his holie temple let all the earth keepe silence before him A contrarietie betweene the true God and Idols A Contrarietie betweene the true God and idols First least the godly which relie and staye vpon God should thinke themselues to bee no more secure or without danger then the Idolators Secondly that the very profane or wicked themselues and the heathen might knowe assuredly that the former iudgements should be or come to passe because God doth denounce or threaten them vnto whome the whole world obeyeth and submitteth it selfe with reuerence and silence Finallie whose maiestie and power did manifestlie shine forth in that his Temple people and worship and seruice For vnder a thing at that time knowne very well vnto al nations namely that diuine Temple hee doth by the figure Synecdoche comprehend and set forth the endles maiestie of God and the true proofe of his diuinitie By which word hee comprehendeth both the adoption of the people of the Iewes also the worship of God seuered from the idolatries of other nations and moreouer all those infinite benefites which flowed from them both whereby God manifestlie shewed himselfe vnto the whole world that he was b●th the true God and also almightie and that the sayd worship onely and temple were acceptable vnto him CAP. 3. An excellent prayer for the vse of the Church and euerie one of the faithfull THis chapter hath a notable and excellent prayer deliuered and vttered by the Prophet of God for the vse of the whole church and euery one of the faithfull wherewith they might both stay vp and comfort themselues in the midst of those afflictions or troubles meditating or thinking vpon the poynts contained in this prayer and also begge saluation or deliuerance and helpe at the hands of God for his Church staying vpon those foundations and groūds which they ought Finally that the godly euen in the midst of the ruine and fall of the whole world might confirme and exercise their faith touching the promises of God Three parts of this prayer the spirit of God helping their infirmities as it is Rom. 8. ver 26. Likewise the Spirit also helpeth our infirmities c. for he teacheth them to pray 1. He prayeth for helpe The frame and disposition of this prayer hath three poynts For first the Prophet prayeth for helpe at the hand of God Secondly he layeth downe the foundations or grounds of this his request and hope 2. The grounds of this prayer Thirdly he sheweth that he shall be heard of God The stile or inditement of this prayer was in meeter or verse and not in prose 3. He hopeth to be heard Schiggionoth Vers 1. A prayer of Habacuck for the ignorances The drift of the whole chapter contained in this verse IN this verse the whole scope and drift of this chapter is shewed For it containeth an humble prayer vnto God and proceeding from a true faith and vttered by Habacuck himselfe and not by euery one of the faithfull albeit euery faithfull ought to know after what maner God is to be prayed vnto Finally the musicall instrument is added also whereon this spirituall meditation or prayer was to be sung which was an order and maner appoynted of God himselfe vnto the Church of that time of which kind of instrument or tune and the like to sing Psalmes withall and vpon you may see Psal 7. ver 1. and hereafter in this chapter ver 19. in the end Vers 2. O Lord I haue heard thy voyce and was afrayd O Lord reuiue thy worke in the midst of the people in the midst of the yeares make it knowne in wrath remember mercie The first part of this prayer containing the summe of the request of the Prophet and also a cause of the same for that THe first part of this prayer the which containeth both the summe of his request to wit that God in that same foreshewed garboyle and trouble fearfull miserie of the whole world would haue mercie and compassion on his faithfull and he also setteth downe a reason why this is meet to be done First because they are his worke Secondly because such is the nature of God that he can neuer forget his mercie toward those that are his no not then whē as he is angrie with them 1. They are his worke For in him as Iames sayth cap. 2. ver 13. Mercie reioyceth against iudgement And as the Psalmist witnesseth Psalm 30. ver 5. God indureth but a while in his anger but in his fauour is life 2. He cannot forget his mercie toward them weeping may abide at euening but ioy commeth in the morning And Psal 89. ver 31.32.33 If they breake my statutes keepe not my commandements then will I visit their transgression with the rod and their iniquitie with strokes Yet my louing kindnes will I not take from him neither will I falsifie my trueth Thirdly for that the Church of God as yet is in her middle age 3. The Church is not yet come to her full age growth and as it were in her youth and is not yet come vnto the end and terme of her life and continuance of the which and against the which the Church complaineth and prayeth Psal 102. ver 23.24 in these words He abated my strength in the way and shortned my dayes And I sayd O my God take me not away in the midst of my dayes thy yeares indure from generation to generation And the Prophet is moued now especiallie to pray for this because that he is very greatly troubled trembleth and feareth that there shall bee a destruction euen of the Church it selfe by reason of the former vision which was shewed him Vers 3. God commeth from Teman and the holy one from mount Paran Selah His glorie couereth the heauens and the earth is full of his praise Two grounds of this prayer The power of God and his loue to those that are his THe second part of this praier wherein he declareth two grounds of his praier namely the power of God and his bounteousnes or good will toward those that are his ver 13. So Psalm 61. ver 7. where the Prophet prayeth for to be setled firmly in his kingdome vpon trust in God his mercie and faithfulnes in his promises He shall dwell before God for euer prepare mercie and faithfulnes th●● they may preserue him To this effect is a good part of the 89 Psalm spent in

magnifying and extolling the bounteousnes loue 〈◊〉 goodnes of God towards his elect in Christ that is his Ch●●●● And as concerning the power of God and the same infi●●●●● endle● and farre aboue the strength of all things he setteth down● the consideration and proofes thereof for that the godlie could not otherwise be confirmed or strengthened against so great an heape of calamities or troubles and miseries at hand but by the same earnest beholding and looking vpon the endles power of God Further he alleageth such proofes which are not fained after the maner of Poets but euen indeed haue alreadie fallen out for the ayde and vse of his Church and such as in the Scripture are often rehear●ed as for example Psal 18. and 77. Such namely as was his power ●npublishing or giuing of the law and when as he shewed himselfe in Mount Sinai and when as he appeared in the wildernesse of Pa●an and in Mount Theman of Arabia Vers 4. And his brightnes was as the light he had hornes comming out of his hands and there was the hiding of his power THe figure Hypotypôsis whereby not onely the thing that is Hypotypôsis what this figure is see Amos cap. 8. ver 12. the maiestie of God is liuely layd open as it were to bee seene with ●●e eyes but also his power is proued to be endles and to bee fea●ed of all things And this place is to bee conferred or compared 〈◊〉 that of Exodus cap. 19. ver 16. and the verses following with the Psal 18.77 and Hebr. 12. ver 18. and certaine other there following First of all the maiestie and power of God is described by the brightnes The maiestie and power of God described by his brightnes the which could not bee beheld of the eyes of any man And the beames shining out of this brightnes are called the ●●rn●s of his hands because that they did stretch out and spread abrode themselues into sundrie parts as Moses also is sayd to haue had hornes by reason of the brightnes of his countenance the which was so great that the children of Israel together with Aaron ●ere afrayd to come neere him as it is Exod. 34. ver 30. The hornes are sayd to come forth out of his hands not out of his face that if the maiestie and brightnes of the hands of God cannot be abidden of 〈◊〉 we should vnderstand that much lesse could his face be of vs be ●●holden Finally this selfe same so great brightnes is sayd to haue ●●●n not the very essence of God but only a vaile sacrament and ●●●dow of his power like as when he shewed himselfe vnto Moses 〈◊〉 33. ver 22. he doth put a couer ouer him and doth not let him 〈◊〉 whole glorie but a certaine darke shewe of the same And Psal 〈◊〉 11. it is sayd that he made darknes his secret place and his pa●●● 〈…〉 about him eue● 〈◊〉 of ●aters 〈◊〉 ●loudes of the ayre 〈…〉 104. ver 2. ●pan● likewise sayd of God that he couereth himselfe with light as with a garment and spreadeth the heauens like a curtaine Conferre this place with that of 1. King cap. 19. ver 11. and certaine others there following where is set forth the maner of God his shewing himselfe in some measure vnto the Prophet Elijah by a strong winde earthquake fire and a soft still voyce that thereby we may easily conclude that the thing it selfe that is the essence power of God is a thing incomprehensible or which cannot bee comprehended and conceiued For God dwelleth in the light that none can attaine vnto as Paul speaketh 1. Tim. 6. ver 16. Vers 5. Before him went the pestilence and burning coales went forth before his feete The maiestie of God described by certaine fearfull effects HEre the Prophet sheweth the selfe same thing by certaine effects which are to be feared of al mankind the which notwithstanding are but as it were the only prints of the feete of God or as it were certaine apparitors or purseuants which stand before God And these effects are workes of God being angrie like vnto those which the Prophet described before Two of them are reckoned vp in this place namely the pestilence and sharpe and burning diseases also blasting of corne So Numb 14. ver 12. God threatneth to smite them with the pestilence And Deut. 28. with other strange diseases Wherefore he seemeth to allude or haue resemblance vnto those kinds of sicknesses where with God destroyed both his owne people in the wildernesse and also the Chanaanites by little and little after the warres of Iosua Vers 6. He stood and measured the earth he beheld and dissolued the nations and the euerlasting mountaines were broken and the ancient hils did bowe his wayes were euerlasting Another testimonie of the power of God ANother most knowne testimonie or witnesse of the endles power of GOD yea and that fauouring his Church namely the bringing of the people of God into the promised land In the which God sheweth first that the same was done by his decree by his sentence as it were of a Iudge Secondly that the same was done by that authoritie and power whereby he can giue all the lands and countries of this world vnto whom he will Furthermore by that strength where with euen by his only looke be feared the hearts of the Chanaanites a giantlike nation that they did 〈◊〉 were melt and vanish away and also strooke the mountaines the which from the beginning of the world had stood vnmoueable Lastly with that wisedome whereby the issues and falling out of al things are both very well knowne vnto him and also most easie because they are in his power Vers 7. For his iniquitie I saw the tents of Cushan and the curtaines of the land of Midian did tremble The former testimonie amplified by the adioynes HE amplifieth the former testimonie by the adioynts the which now maketh very much for the comforting of the godly For he sheweth that both the Arabians themselues and also the Madianites which people doe liue in tents curtaines and shelters and are fearfull vnto their borderers were then so afrighted that they durst no where to shewe their faces and were not to be seene as if they had bin brought to nothing but ran away and trembled for feare in the midst of their curtaines and tents Vers 8 Was the Lord angrie against the riuers or was thine anger against the flouds or was thy wrath against the sea that thou didst ride vpon thine horses thy chariots brought saluation An answering of the scoffes of the wicked and also a comfort for the godlie AN interrogation or asking of a question whereby he partly meeteth with and answereth their scoffes which denied that the former things were done for the sake of the godlie and partly he doth the more earnestly confirme or strengthen the godlie themselues in faith and in looking for the help of God in the midst