Selected quad for the lemma: mercy_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
mercy_n	world_n	worth_a	worth_n	58	3	9.7404	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A74688	Vox Dei & hominis. God's call from heaven ecchoed [sic] by mans answer from earth. Or a survey of effectual calling. In the [brace] explication of its nature. Distribution of it into its parts. Illustration of it by its properties. Confirmation of it by reasons. Application of it by uses. Being the substance of several sermons delivered to the people of Heveningham, in Suffolk. / By J. Votier, minister of the gospel.; Vox Dei et hominis	Votier, J. (James), b. 1622.	1658 (1658)	Wing V709; Thomason E1756_1; ESTC R209691	204,151	359

ready to rise to do its pleasure 3. Submitting to trial A changed heart is S. 65 willing to be tried and searched and therefore David saith sweetly Search me O God and Psal 139. 23. know mine heart try me and know my thoughts It is a fine thing when one is willing to be searched by God or man Those that are in natural darkness care not for coming in to spiritual light bad wares and dark shops agree well together it is an argument they are too light who are loth to be put into the scale where there is a work of sanctification there is also a will to examination such are willing that their mettal should be tried by a true touch-stone they love to be dealt plainly withal by Christian friends by faithful Ministers Let the righteous smite me it shall be a kindness and let him reprove me it shall be an excellent oyl But thou canst not endure to be Psal 141. 5. Vsitatum generis humani vitium est peccatum commissum negando abscondere convictum defendendo excusare sifted and scanned thou art for excusation and not for examination thou lovest to be tickled rather then to be tried it is a sign they are spiritually scabby who love to be scratched Thou hast such a rotten skin thou canst not endure to be rubbed with a course cloth a searching Sermon is to thee like a bitter potion In your sickness you are angry with those that search you or question your estate and condition though you have often been stirred up to self examination yet you would never buckle to the work this shews you are not in an estate of grace 4. Confiding with fear The spiritual confidences S. 66 of such are mixt with spiritual fear their hopes are not haughty presumptions but humble expectations the flower of their assurance is beset with thorns of jealousie or else the wild beast of hell would soon break in and pluck it up They take the Apostle's counsel Be not high minded but fear They know they Rom. 11. 20. stand in God's favour yet they are afraid lest they fall they know they have grace yet they are jealous lest they lose it Thou that art all confidence and no care art more an hopeful than an holy Christian and hast cause to think thy estate not good Though they stand yet they take heed that they do not fall the fear which 1 Cor. 10. 12. they have is rather careful than despairing other mens confidences may have more of triumph but these thus tempered have more of truth those are not the confidences of converts that cause them to pluck up the hedge to leave open the doors yet such confidences must be the only symptomes of grace with many S. 67 5. It s moving towards God Such an heart is always in motion towards God as it hath its being from the Lord so its acting to the Lord. Its embleme may well be an heart with spread and extended wings flying towards heaven and this its Motto Sursum corda heaven-ward hearts It is continually rising and soaring towards heaven in its thoughts and meditations Through grace it can say as the Church of God The desire of our soul is to thy name and to the remembrance of thee with my Isa 26. 8 9. Quocunque tempore non cogita veris Deum puta te tempus illud amisisse soul have I desired thee in the night yea with my spirit within me will I seek thee early Thales defined the soul to be a nature moving always it is most true of the soul that is in an estate of grace such an heart longs for God and lives with God that time it accounts lost in which its thoughts are not lift upwards heavenly concernments are the subject of its thoughts it is always stirring for God and his glory thinking desiring wishing contemplating contriving resolving about heavenly matters but as for thee thine heart is like a piece of lead it stirreth not to that which is good but lively enough in its motions towards evil and sin as its center the thoughts thereof are like the eyes Prov. 17. 24. of the fool which are in the ends of the earth It is a strange thing with thine heart to look upward or to take a few steps up the hill of holiness towards the Lord thou sittest upon the roost of thy carnal contentments all the week long and never offerest once to get upon the wing to the region of glory to the presence of God 6. It s affecting There is never an one that truly S. 68 lives but truly loves 1. The Word of God 2. The Son of God 1. The Word of God Such have an entire S. 69 love to the word As new born babes desire the sincere milk of the word And to the Ministers 1 Pet. 2. 2. thereof I say not how thou owest unto me even thine own self Dolphins they say love musick Phil. 19. so do these the musick of the word they pant and breath after these fresh streams the word is the joy of their hearts the delight of their souls nothing is more pleasing to them then the hearing reading or meditating thereon Psal 1. 2. Dulcis est pluvia illa dulce est verbum Dei but thou that findest little savour in the word mayst fear thou never hadst a saving work They account the word worth a world but thou hardly worth the waiting on it is their pleasure but thy pain to be much conversant about it Thou loathest this choice manna but they love it as a chief mercy 2. The Son of God Sons of God love the S. 70 Son of God their heart cleaveth unto him he is the only pearl in their eye the bowels of a convert yern toward Christ the stream of their love runs toward this Sea Jesus Christ lieth next their heart He shall lie all night betwixt Cant. 1. 13. Felix conscientia illa in cujus corde praeter amorem Christi nullus alius versatur amor Col. 3. 1. my brests Christ hath the throne in their hearts and though they love other things in subordination to him yet nothing in co-ordination with him The flames of their affections ascend towards heaven where Christ sitteth at the right hand of God They bear such love to him that they could willingly part with their lives for him and their love is upon this twofold account and leans upon these two pillars 1. His perfection in himself 2. His affection to them 1. The perfection in himself There is an S. 71 absolute and incomparable perfection and excellency in Christ and this is the load-stone of their affections this is that which inamoureth and taketh their souls it is his rarity that ravisheth them his dignity that draweth them his worth that wins them He is the Cant. 5. 10. chiefest among ten thousand There is not the least blemish or defect in him he is above beyond men and

24. Thes Job 13. 26. some sence sins to come they are forgiven Virtually a dreadful thing to see the hand left of God writing bitter things against a Soul Inprimis for this transgression Item for such a wickedness and such a folly and so on in infinitum to a numberlesse multitude of Iniquities but a delightful thing to see the Right hand of God dashing and blotting out all and sealing up the Book of Accounts and clasping it with love that it shall never be opened to the Soules condemnation what a confounding thing is it to see a flying roule with a Catalogue in it of sins committed and curses deserved what a comforting thing is it to hear of and see an Act of Oblivion and Indemnity relating to ones own particular To consider how the Lord hath laid the sins of a Soule upon the true Scape-goate the Lord Jesus to be born away into a Land of forgetfulnesse This is a singular mercy of the Plural Number for it containes many mercies in it It is more worth than all the Crowns and Scepters in the world and this great rich invaluable pearleful and peerelesse mercy goeth hand in hand with effectual calling they are loving and inseparable companions Oh who now would not prize effectual calling who would not pray for it for themselves and theirs who would not praise God for it who are effectually called since if purified they are undoubtedly pardoned 6. Adoption Those that are effectually called S. 6 are called to be Children they are now entertained into Gods House into his bosome they are his near Relations they are his Sons not onely by Creation as all are nor by common Profession as some are nor by Eternal generation as onely Christ is but by Spiritual Regeneration and special adoption as his beloved ones as his believing ones are But as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 many as received him to them gave he power or Priviledge to become the Sons of God even to them that believe on his name Onely believers on Christ and receivers of Christ are Sons and have we not the same sweetly expressed by the Apostle Come out from among them and be ye separate saith the Lord and touch not the unclean thing there is Gods call which he makes effectual by causing the Soule to close with it Then I will receive you and will be a Father unto you and ye shall be my Sons and Daughters saith the Lord Almighty There is the precious Priviledge 2 Corinth 6. 17 18. And again Ye are all the Children of God by Faith in Christ Jesus Gal. 3. 26. And that we might receive the adoption of Sons Galat. 4. 6. To have the Church our Mother is much but to have God our Father is more How do many glory in Titles of dignity and honour and boast of their Relation and alliance to or descent from persons of eminency and think themselves glorious when drest and set out with these fading spangles what then is it to be descended from the Eternal and immortal God to be so nearly allied to the Soveraign of the world the King of Kings and Lord of Lords when Saul offered to make David his Son in Law by giving Merab to him he thought the preferment too high for one of his Extract to make a Contract with a Kings Daughter therefore saith Who am I and what is my life or my Fathers Family in Israel that I should be Son in Law to the King 1 Sam. 18. 18. And when Saul's servants suit him for their Masters Daughter he speaks again after the same manner Verse 23. And it is said afterwards that it pleased David well to be the Kings Son in Law Verse 26. So saith a gracious heart with modesty and humility sensible of it's own nothingnesse Lord what am I but a Worm a Wretch a dead Dogge I am a Sinner and so were my Progenitours there is nothing in them or me why thou shouldest make choice of me to be thy Son The Soul admires this condescendency of the Lord and accounts this Sonship worth all as it is said of Theodosius that he more gloried in being the Servant of Christ than the Emperour of the East You that are Carnal are Enemies and Strangers to God you that are called are his Friends and acquaintance the other are Servants in the lowest sence you Sons in a special sence The spouse of Christ is called the Kings Daughter Ps 45. 13. Such honour such dignity have all his Saints what aspiring is there in the world after greatnesse renown honour insatiable thirsts unwearied labouring for these things till Men loose their credit reputation honour lives yea and Soules too but they are not to be compared with this they are but twinkling Starres to this shining Sun 7. Sanctification Those that are effectually S. 7 called are called to be Holy in the whole course of their lives So saith the Apostle God hath not called us unto uncleannesse but unto Holinesse These Heavenly Courtiers go all in the white clothing of Sanctity the Children of the great King are dressed in the soft raiments of Piety and grace they walk in clean paths they follow Holinesse not to persecute but Heb. 12. 14. to practice it not to drive it from them but to draw it to them not with loathing but with love They have given up their names to Christ and they would not defile their nature with sin they have taken Christs pay and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they would not do the Devil service they study and care to walk with God like Enoch and are careful to look to the Garden of their hearts in which God hath set the Plants of grace that the Serpent get not in It is their John 4. 34. meat and drink to do the will of their Father with Christ they have put on Christ by Faith in effectual calling and they would not make Provision for the Flesh to fulfil the lusts thereof Rom. 13. 14. They have put off their coat of sin and they are loath to put it on again they have washed their feet and they are unwilling to defile them as the Spouse is brought in speaking though in another way Cantic 5. 3. I onely allude if you enquire or look for a Man or Woman that is effectually called one may say he is not here in the way of sin but he is risen you shall find them in the way of grace the narrow strait way in the path of Piety Thou that art yet unchanged art still in the dirty miry road of impiety with the Dogg and the Sow thou delightest in filthinesse thou art swearing blaspheming drinking gaming cheating scoffing lying reviling Prov. 5. 14. vide Jun. in ●●c Pares cum ●●●itus Thou art not onely almost but altogether in all evil in the midst of the Congregation and assembly that is openly before all Thou hast thine haunt with vain persons and keepest company with dissemblers but the converted

seek to be made good As ever you desire to be made a living Saint so see your selfe to be a lost sinner but the wretched world love and Joh. 3. 19. live in darkness and rather then they will have a true reflextion of their condition they either draw the curtain before the glass or put their hand before their eyes and so farre hath the God of this world infatuated them that they will draw up such conclusions to Conscientia est codex in quo quotidiana peccata conscribuntur which neither conscience if suffered to speak nor Scripture will give consent If you did but search consciences record and Scriptures testimonie sure you could not be of that perswasion whereof you are 2. Of Gods compassion people think that the S. 23 Divine being is all mercie and no justice and that by his mercy they shall be preserved from damnation though through wilfulness they persevere in their abominations This is the last refuge that they betake themselves to and the universal remedie and plaister that they think Vltimum refugium 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be healed by It is true the mercy of God is the sovereign salve for the sores of our souls but it must be rightly spread and applied It is the onely balm of Gilead but it must be rightly used Gods mercy is sanctifying as well as saving renewing as well as redeeming delivering from the power as well as from the penalty of sin from the way as well as from the wages of sin and those that have not the first effect thereof cannot expect the latter If it bring not to repentance for sin it will never bring to acceptance in a Saviour The Author Rom. 2. 4. to the Hebrews speaking of mercy of the highest strain even that which comes to souls in the blood of Christ which though it be the pillar and basis of Gods kingdom yet he doth not infer that therfore be we what we will we shall shall be saved but this that we must have grace Heb. 12. 24. 28 29. whereby we may serve God acceptably with reverence and godly feare or otherwise he will be a consuming fire notwithstanding this eminent demonstration of his mercy The Lord saveth none in their sins but saved from your sins you may be To fancie such mercy is but In omni opere Dei est misericordia et justitia to fall down to an Idol for mercy and justice meet together the rising of one attribute is not built upon the ruine of another God is full of pity thou thinkest that he will spare thee though thou be never so full of impietie and therefore you send not forth so much as one thought to look after grace He that made you will not damn you he that formed you will not confound you for your sinnes you think Doe but consult that startling place in Esay It is a people of no understanding therefore he that made them will not have mercy on them and he that formed them will shew them no favour Esa 27. 11. Gods mercie you see will not advance you to happinesse if you live and die without holiness By such thoughts you make mercy a means to sink you which otherwise might be a means to save you what is this but to turn the grace of God into wantonness Be not deceived God will not be mocked the Lords mercy glorifieth in heaven onely those whom he sanctifieth on earth Though God be mercifull yet you will be miserable without grace presumption of Gods favour without a change on your heart will prove the confusion of your face and if because of his compassion you disobey the call of his Spirit you are like to meet with nothing but condemnation let mercie be a motive to draw you to contrition and not a means to drown you in perdition Every one though their hearts be fraughted with nothing but sin yet they would cast anchor in the mercy of God that they might be saved from tormenting tempests and so long as they think they shall have glory let who so will look after grace if they may be saved through Gods mercy what need they care for Christs Spirit but soul know thus much that though Gods mercy have neither bottom nor bank yet it will not benefit you in reference to glory if you come into and goe out of the world a sinfull wretch Those that confide in Gods mercy against Gods method are like to have a sad come off when it comes to the upshot 3. Sinful procrastinations This is another cause of peoples being without and not looking S. 24 after effectual calling because they defer and put it off to the time to come hereafter they think will be time enough though it be Qui non est hodiè cras minus aptus erit high time at present not considering that duration in sin brings obduration of heart in temporals people are altogether upon the speed and in spirituals altogether upon the slack It is an usual thing for people at 20 to put off repentance and the serious minding of their souls to 30 and when they are come to 30 to crave yet a further day and that the businesse may lie still till 40 and so putting off from one time to another from the Spring to Autumn from the flower to the fall of our age the work is undone for gray heads can find excuses as well as green heads for when they grow old then their senses sinke their memories grow mean their understandings decay and now it is no time for such things even as Thales who when his mother asked Plutarch him in his younger years why he did not marry answered He was too young and after in his elder years she putting the same question to him answered He was too old So the Lord by his Ministers and Spirit asketh people when they will marry be espoused to Jesus Christ they say It is too soon they have good desires to Christ but they would stay yet a while the Lord in patience waits and comes to them with the same query afterwards and then they say It is too late nature is decayed their spirits are spent but they will wish well and they would have God accept of that most put of all to the last and yet then they are as unfit and unwilling as ever and God in justice rejects them who injuriously refused him People are like little children who loathe to have their play spoiled or hindred by wet weather say Rain rain go away come again another day Sinners have sometimes convictions that they begin to melt and be sorrowful and the heavenly doctrine falls upon them in such drops that it begins to wet them to damp their sport to dull their joy and they bid it go away and if it come in old age it shall be welcome and put away the messages of God the calls of the spirit and say as Felix to Paul