Selected quad for the lemma: mercy_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
mercy_n	lord_n	minister_n	people_n	9,978	5	7.1094	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A87607	Lux & lex, or The light and the lavv of Jacobs house: held forth in a sermon before the Honourable House of Commons at St Margarets Westminster March 31. 1647. being the day of publike humiliation. / By Robert Johnson, Eboraicus, one of the Assembly of Divines.	Johnson, Robert, d. 1670.	1647 (1647)	Wing J818; Thomason E383_6; ESTC R201430	43,460	44

the Church that all may come to ruine and utter confusion in time They must have the tithe corn and gleab land peradventure the house also for a dairy and then cosen Eliashib the Minister shall have the tithe geese and the egges at Easter But shall not God visit this great impiety O Lord O Lord in mercy forgive the sinnes of the land and the iniquity of thy people deserving justly the losse of thy word and sweet liberty of their consciences and yet yet shew favour for thy mercy raise up men that are able to feed thy people as they ought and either convert or confound Church-robbers that savour nothing but their own gain that take thus daily away the reward of knowledge endeavour the death of thousand thousands of souls which thou hast created Stirre up Nehemiah thy faithfull servant to redresse this sin and to settle things carnall as shall be fit for them that sow spirituall that God be not mocked So we that be thy people and the sheep of thy pasture shall give thee praise for ever for so great a mercy Amen Amen Jer 7. 9. 10 Putant e●im Hypocritae si modo externas ●u'tus divini cer●●●ni●● quas●an observent tunc onnia tecte babere quamvis ipsi in sceleribus praefra●te per●gu it Os● and in loc. 1 Tim 5 22. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Neque te participem constitue ali●rum peccat●●um 1 Sam. 2 30. Exod. 10 23. ●s●● 8 19. psul 147 19. Act. 14. 16. 1 Cor. 2. 8. Solin poybist cap 9. Accendunt quotidie lucernas quib●● nulla lux est illis co●petunt test imonis te●ebrarum Te●t Apol 10. Igne● fatunm qui sequmuntur in avia abducuntur in pr●cipitia fossa● que saepe numero run●t Kek Syst Rhys lib. 6. Isa. 8. 20. Lo Cook jurisdiction of Courts Pes enim Ille in quo claulicabat Iudaeos qui in Christum non crediderunt figurabat ille vero qui sanus remansit illorum typum gessit qui Christum Dominum reciperunt In co quod vincit Iacob Iudaeos Christum persecuturos significabat in co quod benedictionem petebat illum populum figurabat qui in Christum Domioum credituru● erat Serm. 80. de Temp. Propheta igitur verè regi●s ex regio ut ple●●que veterum tradiderunt genere oriu●du● c Ep Nu● cup ad H. Mo● Com. in sl Hieron. Aug. confest Rom. 9. 3. Matth 8. 11 12. Mat. 2● 31 ●● Theod. Snepf in locum Flac. Illiric●● in verbo do● Exod. 1. 21. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Ibbanerb Fortassis aedificaborex ea Fortassis liberos consequar ex 〈◊〉 Ju. Tr. 1 Cor. 3 9. Heb. 3. 6. Doctr. Col 1. 10. 1 Thes. 2. 12. Deur 16. 5 6. Deut 3● 13 14 15 16. Judg. 37. Psal 44. 21. Ps. 106. 20 21. Jer. 3. 21. Jer. 18. 25. Exod. 19 4 5. Heb. 13 1. Object Resol. Aug. Tenes in lacta 〈◊〉 h●c tibi ●ono Deus est Hilar. ● 5 de Tr●nit Eph. 2. 18. ● 12. Heb 4. 16. 1 Co● 2 ult. Exod. 19 ● Peculium Abules in locu●● as the C●ldea observes Speed Titus 2. 11. Heb. 2 16 17. Heb. 4. 15. Aug. in Joh. 3. 16. 17. Theophil●● vir Senatorij ordinie Aret. 〈◊〉 Act. 1. 1. Hac lege evangelium 〈◊〉 Theopb nu●●upat Lu●as ut sideliter ejus custodiam suscipiat Calv. in loc. 1 Sam 31. Sermo Iehovae fuerint rarus temporibus illis Tremel Jun Heb pretiosus Nan omne rarum 〈◊〉 See Iohn 〈◊〉 his story in Act. and Mon. of the Church pag. 1941. Exod 10. 4. Psal. 91. 4. Psal. 10● 14. Deut. 7. 17. Jer. 30. 10 12. 13. Isa. 16. 19. Psal 8. 〈◊〉 Sol qui re●reat pios beneficij● s●is ut sol plantas animalia suo calore splendore scutum nostrum id est quod defendit nos nempe me comitatum meum Pilcat Heb. 1● 34. 35. Quantos videmus humiliatos sed non humiles Bern 1 Pet 4. 3. Exod. 3 8. Deut. 8. 7 8 9. Deut 11. ●● 12. Ezek. ●0 6. called Jehova's land Hos. 9. 3. and the holy land Zac. 2●2 the land of Immanuel that is of Christ Isa 8 8. a figure of an heavenly countrey Heb. 11. 9 10. being accuntrey in Asia the lesse possessed by Canaan the son of Cam the son of Noab and his sons but for their wickednesse the Land was to spue them out Lev. 18. 25. Gen. 12. 5. Accipiendis beneficijs indignus est qui suer●t de accept● ingratus Bern Serm. 4. in 〈◊〉 90. Isa. 1. v. ● Ezek. 2. 5. Deut. 32. 6. Prov. 20. 14. Pessimum est Trem. Iun. Matth. 22. 5. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} illi vero haec non curantes abicrunt {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} 〈◊〉 propter amp●● 〈…〉 Rom. ●● ●4 Hos. 2. 6. Psal 7● ●● I●qu●●●um est cor 〈◊〉 do nec in●e requies●●t A●● Spe●● in ●● 〈…〉 of R●samon● Gen 32 ●0 Heb 1● 27. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Gen ●● 11. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Heb. 11. 13. Pellioi●t vel devovebit cor suum ut mea● semper perficiat voluntatem Osiand Vatab in loc. Cicero Cato cujus mores erant Lucano reserente toti genitum se credere mundo Gerson Gal. 6. ●0 Gen. 4● 35. Gen. ●7 ●● ●2 13 14. Ambr. in vita Theodos. Seneca Aliud a●●re ●ale age●e Ma ●●av de inst●●u●●one principis Aetrus Hadria the Emperour used to say Non m●bi sed popu●o praees nunqu●d ut de subdetis ●res cas●●equaqua●● se● ut ipse de ●e Ber. de consed l. 3. * Psal. 30 6. 7. 1 Sam. 15 23 26 ●7 2● 1 Sam 15 33. 2 King 10. 16. 2 Chron. 31. 21. 2 King 10. 29. Hos. 1. 4. Jer. 22. ●4 28. Isa. 17. 4. Jer. 33. Amos 6. 8 Lament. 2. 3. Heb. 12 29. S●ul●um ess●t 〈◊〉 aut 〈…〉 ei qu● 〈…〉 Arb ● 6. cap 10. Calv instit l. 2. cap. 5. Austin Josh 24. 15. Observ. Matth 8. ● Facere recte cives suos princeps optimus sa●endo docet Paterculus Exod. ● 17. Deut. 1. 13. 2 King 2. 15. 1 Cor 14 12. 32. Joh 7. 30. Act. 19. 2. 6. Phil. 4. 9● Judg. 9. 48. Qui 〈…〉 in 〈…〉 ●idel●s esse non● ossunt 〈◊〉 ap 〈…〉 1. cap. ● See Nationall Covenant M Fox Hist of the councell of ●onstanc● Anno 14●4 Primum videndum quid sit quod sacrum appellat ●●st autem illud sacrum quod sacris ufibus vel Dei instituto jussa vel hominum voluntaria ● spontanea la●gitione ad lictum devotum est Ob eamque causam horum aut sublatio aut etiam imminutio sacrilegij ●rimine damnatur Deut. 23. 21 22 23. Hec corruptela cum omnibus saeculis ●h●●●uit tu● ex omni memoria nunquam magis grassat● est quam hoc nostro ta● infaelic●

shew that there is one God of the Jews and Gentiles Yet he saith not your Lord nor Jacobs Lord nor thy Lord as in●some other Scriptures but the Lord haply for that they having forsaken him would not with that assurance and confidence of interest goe to him as their Lord The holy Scriptures this is that Isaiah would teach them are a light to all Gods people and that it is so there are these evidences 1. The Scripture is a full and perfect light there is no defect in it no rules wanting none insufficient we cannot say as of the Oratours works desunt nonnusla nor as the Schools of P. Lombard hic Magister non tenetur No the law of the Lord is perfect it 's sine vitio it hath no faule in the least measure 2. It is a clear and shining light manifesting a sufficiency of instruction and direction in all the waies of God so as the man of God may be made perfect As it hath light in it self So doth it convey the same to others making them wise to satuation if you say there be many in darknesse and ignorance to this very hour who walk in by-waies I desire you to consider that God is pleased to clear to such as be his people all truths necessary to salvation if any of his children be in an errour against fundamentalls God who hath promised to lead his Saints into all truth will discover this unto them in due time 3. As light is pure and clean you cannot fasten any dirt or uncleannesse on it So is the word of God there is no drosse in it so thorowly is it purged saith a learned Divine Men may cast disgracefull speeches and aspertions on it as doe Papists Atheists and Enthusiasts but there you can fasten no evil The word as the light is a comfortable creature how pleasant is it to behold the light saith the wise man the expressions of Gods free-grace the promises of mercy the doctrine of the covenant in Christ made with Gods people the future glory and happinesse herein held forth and reserved to all Gods elect How doth the hearing reading meditating of the same put life into the hearts of Gods children in the midst of their hottest afflictions as David I had fainted in my trouble but thy word hath quickned me Light is smart and painfull to all blear-eyed persons who cannot endure the force and efficacie of it which comes to passe by reason of the weaknesse or imperfection of the eies So the word of God especially when powerfully preached doth exasperate and enrage ungodly men desirous to sleep in the dark dungeon of hellish sins who like Cerberus Plutoes dog drawn from hell belch and vomit at the light So were the Pharisees at Christs Sermon They were scandalized at him Lastly as the light hath its being and rise from the Sunne the fountain and originall of it there is lux and lumen as the Philosophers distinguish as cause and effect So God who is light it self and dwelleth in light in whom is no darknesse at all the father and fountain of light is the originall of this Scripture light which is a ray or beam of his sunne in heaven It is of his enspiring holy men saith the Apostle spake as moved by the Spirit the word is not {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} of their own interpretation but as they were moved by the holy Ghost Honourable and beloved seeing it 's the light of the Lord that hath all this day this day said I yea so many Sermon daies yea so many scores of years shined to this Nation Let us to whom of late more fully God hath vouchsafed so imparallelld a mercy our forefathers and many of our dear brethren in other countries as those in Egyptian darknesse desiring to see one of these daies of the sonne of man and cannot injoy them let us I say endeavour to walk answerable to so high a favour Oh that I were worthy to fasten on you the exhortation of the prophet Isaiah cap. 60. 1. 2. wherin is a promise also and seemes in our times to be fullfilled Arise shine for thy light is come and the glory of the Lord is risen upon thee for behold the darknesse shall cover the earth and grosse darknesse the people but the Lord shall arise upon thee and his glory shall be upon thee Take notice therefore of these rules Bring your actions to this light and make triall whether or no they be wrought in God both your private emploimen● as men and your publike undertakings in your respective ●●ions to Church and state The King as we read in Deu● 17. 18 19. When he sat upon the throne of his Kingdome was to write him a coppy of the Law in a book on t of that which is before the Priests the Levites and it was to be with him and he was to read therein all the daies of his life that he might learn the fear of the Lord his God to keep all the words of this law and these statutes to doe them Yea say some Hebrew Doctors he was so carefully to look to this rule that if his fathers had left him none viz no book of the law or if that be lost he is to write him two books of the law the one he is to reserve in his house for so he is commanded as every one of Israel the other is not to depart from before him if he goeth out to warre it goeth with him if he sit in judgement it is to be with him They knew of old this most certain principle as Luther calleth it that Gods word will not attemper it self or condescend to Princes and states but they are to frame themselves and imploiments unto it though never so crosse to their malignant and corrupted humours which gives me occasion to remember that worthy speech of famous Queen Elizabeth when passing in roiall state to her coronation through the streets of London the Bible being presented to her which with both hands taking she kissed and laying to her breast she said that the same had ever been her chiefest delight and should be a rule by which she meane to frame her government In this case it 's true what Casuists teach concerning the Cannon law that in materia ad acclesiam pertinento where the civill and Canon law disagree We must be ordered by the Canon So if we could be willing when laws fright and oppose one the other to sta●d to the determination of Gods Canon without prejudice or partiality suffering our selves to be directed by the light of holy Scripture it would soon put a period to the most unkindely differences 2. Beware of the pretended new lights so much sought after by these times that our holy zeal for God is almost extinct When God sets up a pillar as a direction to his people he expects that

have rebelled against him may I not too truly lament our times in the language of Ezekiel that we are a rebellious house may I not as Moses complain of this family in that sad expression Oh foolish nation and unwise doe we thus requite the Lord He sharpens his speech with an Interrogation to shew the grievousnesse of their offence that it might work in them a deeper impression And in the Hebrew he useth the word Nabal signifying a fool that hath his judgement and understanding faded from him whereupon he becomes wilde and wicked notwithstanding the riches of his heavenly fathers bounty towards him Such Nabals such arrant fools are we of this Jacobs house as may be manifested if we make an impartiall scrutiny 1. How do children of this house undervalue the benefits conferred on them At how low and mean a rate doe they set them how vilely do most men esteem them As he in the Proverbs it 's naught it 's naught saith the buyer It 's mean it 's not of that worth saith a carnall heart there is not that excellencie in the favours that men talk of If a man should set a poor rate on a Shop commodity how would the owners frown at him Think you when God hath bestowed all his cost and labour on us his enemies by nature he will take it well we so underprize his bounty and yet of his family O that any could so value the Lord and his goodnesse as they ought to do But as those in the Gospel being invited to the feast saith the text they made light of it and went their way the Greek signifies a disdainfull neglect as some base thing not worth the while and therefore bestow themselves otherwise So do we disesteem chiefly spirituall favours the people of God may by experience finde it in themselves too true that of the two their hearts are most inclined to beat down the price of soul-mercies whereas God looks we should prize mercy t● its worth Hence Psal. 150. 2. praise him according to his excellent greatnesse as he riseth to us in favours our hearts should be raised to him in Magnificates I may not unfitly in this case phrase it with Moses Numb. 16. 9. Seemeth it a small thin● unto you that the God of Israel hath separated you from the congregation of Israel to bring you neer to himself to do the service of the Tabernacle of the Lord and to stand before the congregation to minister unto them His intent is to shew the Levites their sinne in undervaluing the kindenesse of God in the function he had put them As Israel was separated from all other people to be the Lords peculiar Leviticus 20. 26. 1 King 8. 33 34 36. So were the Levites separated from the sons of Israel to be the Lords as Numb. 8. 19 hereupon the Scripture speaks of them as distinct from the Israelites 1 Chron. 9. 2. Psal. 135. 19 20. And this was their sinne that they bore so mean thoughts of it So God having taken us Gentiles wilde Olives by nature put us into the true Olive called us to himself and of all people us of this nation by severall remarkable acts of providence hath he severed to be his peculiar portion Shall we suffer our hearts now to be low in regard of him this is the way to forfeit all Oh take heed of a scornfull undervaluing Gods mercies 2. How is it that our affections are not drawn to God by his favours We love and rejoyce in him nothing the more since we received them These would if our spirits were rightly tempered be as a load-stone to draw us to God the donor of them as it was with David Whom have I in heaven but thee and in earth none in comparison of thee As St Austin his heart could not be quiet but on all occasions of Gods dispensing his bounties mounts up to heaven Were our souls in right frame these bounds of God would be to us as that clew or thred pardon the expression to carry us thorough all mazes and labyrinths to finde out the Lord So were they to Jacob in a straight he called to minde the promise that God had past his word to him he would do him good he with that sets before his eyes his own unworthinesse of the least of all Gods mercies he considers how God brought him over Jordan with a staffe only he remembers also how great the goodnesse of God had made him having now two compleat bands and like Moses looks on him that 's invisible through all these perspectives and so gathers assurance of Gods assistance against the rage of his mercilesse brother Esau who is ready to slay the mother upon the childe So the Apostle in that place to the Hebrews where he setteth down the goodnesse of God to our fathers besides other things in making the promise to them saith they embraced the promises the Originall word signifies as much as they saluted the promises not in a vain frothy complement as gallants of the times but in earnest heartily drawn in affection to him and affiance for him that made the promises It s an evil verily to be lamented that this goodnesse of our heavenly father is no more prevalent to allure our hearts to Godwards this being one speciall means to ingage God as in Jacobs case God is by Jeremy setting forth the return of the Israelites from Captivity Jer. 30. 2. See how he doth it in the 10th verse you read fear not O my servant Jacob saith the Lord In the 18th verse Behold I will bring again the captivity of Jacobs tents and have mercy on his dwelling-places and their nobles shall be of themselves strangers shall not be their masters And their Governours shall proceed from the midst of them and I will cause him to draw near and he shall approach unto me for who is this that engaged his heart to approach unto me saith the Lord It 's an heart-engagement not tongue only when the very soul of a man is devoted to the Lord I know some take it to be meant of Christ but it must be extended also to his members the spirituall posterity of Jacob as the scope of the words shew O if we could ingage our hearts to God on mercies received he would count no favour too dear for us Why doe we not imploy and improve our time and abilities to the benefit and advantage of the family Is any man born for himself Do we injoy guifts of nature learning or fortune as I may so call them for our ease honour wealth only The heathen will if we look into their writings teach us another lesson A good man saith our English Seneca should be a common fountain at which all may freely come to receive water of comfort and assistance those who are in a family should be instrumentall to the advantage of all chiefly of the family and houshold