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	son_n	spare_v	2,140	5	9.5336	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A64808	Canaans flovvings, or, A second part of milk & honey being another collation of many Christian experiences, sayings, &c. : with an appendix called The heathen improved, or, The Gibeonites hewing of wood, and drawing of water for the sanctuary / by Ralph Venning.	Venning, Ralph, 1621?-1674.	1653 (1653)	Wing V198; ESTC R7804	72,507	246

faith whereby he beholds and holds the Christ 177. Worldly sorrow breakes hearts but godly sorrow heales broken hearts 178. Though Christ free us from sin yet not from sorrow hee frees us from the sin we sorrow for but not from the sorrowing for the sin he frees us from 179. Christ is the Son of God and therefore beloved Matth. 3.17 we are beloved and therefore the sons of God 1 John 3.1 180. If thou repent with a contradiction God will pardon thee with a contradiction if thou repent and not reform that 's repentance with a contradiction God wil pardon thee but send thee to hell that 's a pardon with a contradiction Oh be not deceived God is not mocked 181. 'T is more comfortable doctrine to heare that some shall be saved as the doctrine of election teacheth then to heare that its uncertain whether any shall be saved as the doctrine of free will teacheth 182. The love of God doth not know what 't is to be idle and idlers doe not know what 't is to love God 183. A man need not feare nor doubt to say that there is a partial hypocrisie in some men at all times and in all men at some times 184. They that feare not God and his greatnesse here will be afraid of God and his greatnesse hereafter 185. God loves them that love him and they that seek him shall finde him Prov. 8.17 and yet there are some who shall seek him early but that early wil be too late to finde him Prov. 1.28 186. God can supply the absence of any yea of all creatures but not any no not all the creatures can supply the absence of God 187. Though wee are lesse then the least of all Gods mercies yet he thinketh not the best to be too good for us he neither spared to send his Son nor spared his Son when he sent him but gave him up to death yea it pleased the Lord to bruise him This is love Oh what a manifestation what a commendation of love is this and how shall he not with him as freely give us all things 188. We may say that we know no reason why we should have so many mercies and the reason is because mercy goeth not by reason but by grace and God sheweth mercy when where and because he will and that not because the creature but the mercy pleaseth him 189. Children is sometimes a name common to all the Saints to all the sons and daughters of God and thus a Babe-saint is a child and among the children and a Father-saint is but a child and among the children but sometime the name is appropriated to a certain sort and size of Saints so that it may be truly said all that are born of God are children but all that are born of God are not children as soon as they are born 190. It was once said of one Oh that thy body prospered as thy soule prospereth but it may be often said of many Oh that thy soule did prosper as thy body prospers 191. There are many that make good professions but few that make their professions good or make good their professions 192. If God were at mans dispose what a God would he be and if man were not at Gods dispose what a man poore miserable man would he be 193. Tertullian saith that the Christians did so sup as if they were to pray they did it with such vvatchfulnesse and heavenly mindednesse a good example for Christians in our daies who pray as if they sup'd with very supine and careless spirits 194. If love finde fault 't is that there may be no fault to be found God on this ground findes fault with his people that his people may be without faults 195. They are two choice mercies 1. To have a broken heart for sin 2. To have the heart broken off from sin 196. How little doe wee make of much mercy and how much doe wee make of a little misery how little doe we doe for much mercy and how great and much adoe doe we make about a little misery A little misery afflicts us much and much mercy affects us but little 196. God hath two dwelling places the highest heavens and the lowest hearts that 's the habitation of his glory this of his grace 198. The Son of God became the son of man that the sons of men might become the sons of God 199. If we be just and faithfull in confessing the sins we would have forgiven God will be just and faithfull in forgiving the sins we confesse 200. If men will not doe what grace will have them doe grace will not doe what men would have it doe if men will not submit to graces teaching men shall never enjoy graces salvation The third Century 201. To be without many sins is the holinesse on Earth to be without any sin is the holinesse of Heaven 202. The things of this world are and who would love such things as are ever wheeling he that was upmost but even now is presently undermost as Haman and he that was undermost is upmost as Mordecai trust not then to greatnesse for no man is so fixed but he may fall despise no mans meanesse for none is so low but he may rise 203. When Diogenes heard Zeno with subtile arguments endeavouring to prove that there was no motion he suddenly starts up and walkes Zeno asking the cause thereof said Diogenes Hereby I confute you and prove that there is motion Walking with God is the best way to confute them that think religion to be but a notion walking will prove motion 204. When we are doing Gods businesse we should forget our own our eyes and hearts should be fixed only on him when we goe to heare we should not employ our eyes but our eares O Lord pardon the many wanton glances vain thoughts wandering eyes and desires yea the wicked designes of many that goe to Sermons not to hear the Word but to see their Mistresse 205. He that 's sure of Gods love to him is sure of Gods power for him what good cannot God doe when he will and what good will he not doe for them to whom he bears good wil They that know his name may well trust him 206. 'T is not yet with us as well as it should be if though it be ill with us we be not content with what we are for we should learn in all estates to be content 207. If a man be not converted he may thank himselfe but if he be converted hee must thank God that he is not converted is from mans free ill-will that he is converted is from Gods free good will 208. Religion allows none to be idle he that will not labour must not eat in Religion as well as any calling else we must work for our living God hath not promised to work for them that play He is not like to be saved that doth not like to work out his salvation He that is found a

enjoy not onely for this life but which is better for a better life 124. What certain hazzards doe men runne for uncertain gain 't is uncertain whether men shall gaine or no all are but adventurers 't is as uncertain whether they shall keepe what they have gotten 't is certain that if they have gotten much and have kept it long yet that they shall be taken from it or it from them No trade so gainfull as godlinesse if it be closely followed 125. The best and worst of this world puts us upon longing for Heaven for if the best of the world be good heaven is much better and if the worst be so bad who would not long to goe from bad to good 126. If a Christian be called to be a Magistrate 't is not enough for him to be a Christian man but he must be a Christian Magistrate he should rather cease to be a Magistrate then cease to be a Christian 't is not enough to say he is a Christian and a Magistrate but that he is a Christian Magistrate when God hath conjoynd them man must not disjoyn them 127. The most and most commonly used policy is little better then circumstantiall dissimulation be sure therefore not to act the serpent without the dove 't is better to act the dove without the serpent then the serpent without the dove 't is better to be pious without policy then to be politick without piety 128. It s worse to be heart-tied then to be tongue-tied in prayer 't is better to be straitned in expression then in affection if there be much of heart it matters not how little of art there be in prayer for what some men most admire God least regards viz. volubility of tongue variety of expression and ready utterance 129. Time was when professors had heart to serve God but wanted time and liberty but now professors and many of the former have time and liberty but want heart 130. 'T is an easie matter to teach others what to doe but 't is an hard matter to learn our own teaching and doe what wee teach Many know to counsel others how to walk who know not how to walke by their own counsel To such it may be said more truly then he to Job c. 4.3 4 5. Behold thou hast instructed many and thou hast strengthned the weake hands thy words have upholden him that was falling but now it is come upon thee and thou faintest it toucheth thee and thou art troubled 131. They that stand in slippery places as all in high places doe had best be much on their knees and then they are in no great danger of falling at least of falling dangerously 132. It s fitter for youth to learn then to teach and for age to teach then to learn yet there are some young men old enough to teach and no old man too old to learn 133. Many men love the sin that cannot abide the name they love pride but it must be called decency love covetousnesse but it must be called thrift and good husbandry love flattering and dissembling but it must be called civility and good breeding and many times the same persons love the name of grace but cannot abide the grace they hate godlines yet would be called godly loath Christianity yet would be called Christians let such know that sin without the name will damne and the name of grace without grace will not save Lord let me be more taken with godlinesse then with the name and not at all with sinne though it have not the name 134. To be so sorrowfull as to forget our selves is weaknesse and to be so merry as to forget God is wickednesse 135. A man should not lay up so much as to give nothing that 's covetousnesse nor give so much as to lay up nothing that 's prodigality 136. A good conscience alwaies keeps good cheare for 't is a continuall feast and he that hath it fares wel though he have no other food the fattest Capons doe not afford such merry thoughts as a good conscience What a shame is it then to a Christian if he cannot be merry without merriment nor make melody without musick nor dine and sup without dainties sauce shall not the light of Gods countenance make us more glad then they that have their corn and wine and oyle Lord while others are like them in Job c. 21. from v. 7. to 16. let me be like-minded to Habucuk c. 3 17 18 19. 136. If God give us the use of mercy to pleasure us 't is but reason that we should use the mercy to please him 137. If things fall not out as we would have them be yet let it content us that they fall out as God would have them be God attains his end though we misse ours we know what we would have but what we should is better then what we would Can we be better disposed of then by wisdom goodnesse and faithfulnesse it selfe doth not God doe all things wel he looked upon all that he made and behold it was good exceedingly We therefore should not open our mouth to complain because it is his doing but in every thing give thanks for this is the will of God in Christ Jesus concerning us 139. Some are foolish wise men others are wise fools the foolishnesse of God is wiser then the wisdome of men for that 's enmity against God They are wise who are wise for their soules and they are fools who are not so how wise soever they are otherwise 140. Seeing God doth not afflict willingly we should not sin willingly seeing he delights not to grieve the children of men the children of men should not delight in any thing that wil grieve him 141. All the sufficiency of the Saints and the sufficiency of all the Saints is from Gods alsufficiency who is sufficient for these things we are not sufficient of our selves to think one good thought my grace is sufficient for thee 142. Men should not come together barely to meet least their meeting prove but a bare comming together without true cordial sincere friendship to improve society society is but a meeting and without which though it be good to meet yet the meeting wil not be good such comming together wil rather be for the worse then for the better 143. Many men would willingly be Gods sons who care not to be Gods servants but God knows none for sons but such as serve him many would willingly be retainers and weare Gods livery that doe not care to wait and to goe and come at his bidding 'T will but alas 't wil be cold comfort to be called servant when it shall be said thou idle and wicked servant Dives was never the better that Abraham called him sonne nor Judas that Christ called him friend Titles when they are but titles entitle to nothing 144. That preaching is most Apostolick which is most like the Apostles preaching when men come not with wisdome of words but with

mine Isaac God No saith God take thy son even Isaac Abraham Lord he is mine onely son he hath not a Brother nor are there any more in Sarahs wombe Lord I begge onely this spare mine onely son God No saith God take thine onely son Abraham Why Lord I have had him but a little while if thou wilt take him yet good Lord let mine Isaac and I laugh together yet a while God No saith God take him now Abraham But Lord I love him and so that to take Isaac is to take my life which is bound up in the life of the lad and if thou take him away thou wilt bring down my gray hairs with sorrow to the grave God Well saith God I know thou lovest him but must you not love me better offer up this son this onely son this Isaac whom thou lovest Abraham But Lord though thou art righteous when I plead with thee yet let me talk with thee of thy Judgements What will the wicked say when they shall hear that thou delightest in blood and that thy servants must offer their children unto thee Lord who will serve thee at this rate God Well saith God I take but mine own and I may do with mine own what I please I that give may take and therefore minde not you what the world will say but what I say and I say offer thy son Abraham But Lord hast thou not commanded me to do no murther and must I now imbrue mine hands in blood and in mine own blood too Oh happy I might my blood go for his Oh Isaac Isaac my son Isaac my son my son would God I might die for thee Oh Isaac my son my son Lord how can this stand with the Law which thou hast given me God Abraham saith God such things are not first just and then willed by me but willed by me and therefore just Abraham doe you not know that I can repeal or make exceptions 't is I that say it therefore doe it Who is this that darkneth counsel by words without knowledge gird up now thy loins like a man smite him kill him have not I commanded thee be couragious and a son of valour goe and offer thy son Abraham But good Lord thou hast made this exception when thou didst shew man what was good and pleasing in thine eyes thou wouldest not that he should give his first-born for his transgression nor the fruit of his body for the sins of his soul but to do justly to love mercy and to walk humbly with God to obey thou sayest it is better then sacrifice and to hearken then the fat of rams God Well then saith God hearken and obey this is to do justice this is Oh wonder to shew mercy this is to walk humbly with thy God Abraham Seeing I have taken upon me to speak unto the Lord I will yet say Lord he is the son of the promise in whom thou hast said that all the nations of the earth shall be blessed now Lord if he die and die a childe without children where then is the blessednesse thou spakest of what will become of the blessing God Well Abraham saith God perform you what I command and I will perform what I promise What will Abraham who was once not weak in faith and considered not his own body nor Sarah's when 't was dead who staggered not through unbelief at my promise but was strong in faith and gave me glory who was fully perswaded that what I had promised I was able to perform and was not disappointed of his hope though against hope will this Abraham now call me in question hast thou known my name and wilt thou not trust in me am not I the Lord who change not have I said it and shall it not come to passe is there any thing too hard for God am not I able to raise up even out of stones to raise up children unto Abraham Cannot I say to dry bones live thou hast received him from the dead in a figure and were Isaac in the grave could not I who am the resurrection from the dead say Isaac come forth arise and walk that thy father may receive thee with double joy saying Isaac my son who was dead yea who was twice dead is alive Abraham offer thy son Abraham My dear Lord seeing I who am but dust and ashes have taken upon me to speak unto thee Oh let not my Lord be angry if I speak once more If I may not prevail to Oh that I might prevail to save Isaac alive yet let me intreat thee that I may not be the Priest let not mine hand be upon him how can I see the death of the childe Good Lord let some other doe it surely I cannot lift up my hand or if I doe shall I not wish it may wither or be turned into a stone will not these eyes run down with rivers of tears Ah Lord I can speak no more mine heart will break mine hand will shake Send by whom thou wilt send let me Oh let me not go God Yes thou take him thou and goe thou and offer him thou none but thou Abraham Ah Lord yet once more but this once more and I have done I am old and full of daies past travail spare me a little let me not goe so far as the land of Moriah let it if it must be let it be done at home God No Abraham take now thy son thine onely son Isaac whom thou lovest and get thee into the Land of Moriah and offer him there no where but there Thus you have seen if not a faith of Miracles yet a Miracle of faith that one who had so much and more to say should say nothing but rise up early in the morning after he had slept upon it if sleep he could and saddle his asse and take two of his young men and Isaac his son and cleave the wood and rise up and goe to the place and lest he should be interrupted by his servants he left them with the asses and laies the wood upon his son his son Isaac he must bear his crosse and when this innocent soul this Lamb did open his mouth not to complain but to ask for another he tells him could Abraham tell him without a sigh that God would provide and what 's Abraham about to doe now what to binde him Ah Abraham was thine heart in thy hand or thy hand in thine heart What and lay him on the Altar Tears Abraham tears What and stretch forth his hand and take the knife to slay his son Oh wonder Yet Abraham is so far from holding or praying to God to hold his hand that the Lord himself cries out Oh Abraham hold thy hand This is Abraham of whom God saith now I know thou fearest lovest me seeing thou hast not withheld thy son thine onely son from me How then with admiration and adoration may we say to God now we know thou lovest us in that thou hast not