Selected quad for the lemma: nation_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
nation_n	merciful_a	people_n	praise_v	2,175	5	10.5945	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A95065	An exposition with practicall observations upon the three first chapters of the proverbs: grammaticall rhetoricall, logicall, and theologicall. As they were delivered in severall expository lectures at Christ-church in Canterbury. / By Francis Taylor, B. in D.	Taylor, Francis, 1590-1656.	1655 (1655)	Wing T273; Thomason E847_1; ESTC R207317	415,752	563

Moses David Christ Reas 1. Because they are a part of Gods image and that he likes where ever he finds it God doth good to all he keeps his word and likes them that do so 2. Though God get no good by them in us yet his Church doth sometimes his people need mercy from men sometimes truth in performances and upright dealing in those with whom they have to doe This God counts as done to himselfe In asmuch as ye have done it unto one of the least of these my brethren ye have done it unto me Mat. 25.40 Use Let us be encouraged to deal mercifully and truly with all men If others or they with whom we deal regard it not God will we shal have great need of his favour in death and judgment if we will not see what need we have of it now Doct. 4. Mercy and truth will find favour with Men. The former examples prove it Reas 1. In regard of men they love to be dealt mercifully and truly with all themselves even they that deal not so with others and therefore they commend it in others and think well of them and wish well to them out of selfe-love as many an Adulterer likes a chast Wife And as other men so especially they that get good by our merciful and just dealing wil favour us and speak well of us 2. God will encline mens hearts to favour such as deal mercifully and truly yea oftentimes God who gives credit and fashioneth mens opinions and enclines mens hearts as he please makes strangers heathens yea enemies that use to hate all religion and goodnesse by nature and have particular quarrels with the persons of godly men makes them I say to commend godly men for their mercy and truth and sometimes to do them much good Thus Sau●● ●lents and confesses David's innocency Thou art more right●ous then I for thou hast rewarded me good whereas I have rewarded thee evill 1 Sam. 24.17 This Ezra blesses God for Blessed be the Lord God of our fathers which hath put such a thing as this into the Kings heart and bath extended mercy unto me before the King and his councellors and before all the Kings mighty Princes Ezr. 7.27.28 Vse Behold a second motive to merciful and true dealing O say they men wil not do so to us We answer they should do so and if God see it fit he wil make them to deal so with you Doct. 5. Mercy and truth teach a man how to direct his waies before God It is seen in the Centurion He loveth our Nation and hath built us a Synagogue Then Jesus went with him Luk. 7.5.6 And in Cornebus who was a devout man and one that feared God which gave much almes to the people and prayed to God alwaies Acts 10.1 2. Reas 1. Because these things are pleasing to God though done to men and therefore he teacheth such how to carry themselves wisely before himselfe also 2. Because there is a chain of graces and they love to go together Like will to like Use Lo a third motive to be merciful and true dealing wise carriage before God is to be got as a reward of it And that is a great mercy such an one as all people may wonder at and and say Surely this great Nation is a wise and understanding people Deut. 4.6 Doct. 6. Mercy and truth teach a man how to direct his waies before men also So they taught David They taught him to behave himself wisely so that He was accepted in the sight of all the people and also in the sight of Sauls servants 2 Sam. 18.5 So it taught Joseph When they heard that Josephs brethren were come it pleased Pharaoh well and his servants Gen. 45.16 His good carriage got this respect to himselfe and his So did Abrahams among the Canaanites Thou art a mighty Prince among us in the choice of our Sepulchres bury thy dead Gen. 236. Reason 1. Because they conduce much to direct us in our carriage in the world 2. The want of either makes men noted for folly in their affairs Use See a fourth argument to mercifull and true dealing They that care not for obeying God yet would with Saul be honoured before the people Mercy and truth will be a good means to bring this honour from men as giving us the serpents subtlety with the doves innocency VERSE 5. Trust in the Lord with all thine heart and lean not unto thine own understanding HEre follow certain precepts concerning our carriage to God with promises annexed to some of them In this Verse trusting in God is commended to us and self-confidence the contrary to it is forbidden For the words Trust. Put confidence in God and rest on him and repose thy self on this fatherly providence for deliverance from all evill and the fruition of all good here and hereafter Trust may be opposed to doubting and fear and so may intimate not onely relying on God but waiting with assurance of a good event especially if we wait upon the right person and that upon good grounds Some writers make a coherence here Some of them tie it to the first verse as if it had respect to the keeping of the Law thus Do not be affraid that by reason of thy weaknesse thou canst not keep Gods commandments neither think on the other side that thou canst know them by thy naturall wit or do them by thy natural strength but trust in the commander and hee will make thee able in some good measure to do what he enjoines others knit these words to the third Verse Because thou art not able to keep mercy and truth trust in God and he will make thee able others tie it to the fourth verse Shew that thou hast good understanding indeed by trusting in God and not in thine owne wisdom Others to the words following If thou trust in God and not to thine own wit thou wilt wisely and readily perform all the duties following to God and man But it is better to take the words without any coherence according to the former interpretation Believe that God will not fail thee in any necessity but thy own wit may and act accordingly Some restrain this trusting in God to matters of salvation but that is too strait for we must trust in God for earth as well as for Heaven In the Lord. Heb. on the Lord. Not in any creature Faith and confidence shoud have no meaner object then God For the word see on Chap. 1.7 With all See on Chap. 1.13 Thine heart Not in word onely but in truth not in part but wholy Not partly on Gods care and partly on thine own wit but altogether on him For Heart see on Chap. 2.2 And lean not As a man leans upon a staffe to support him from falling Presume not upon thine own wit Trust not to it Unto thine own understanding Think not thy self so wise that thou knowest all means of providing good things or freeing from evill Some

to doe to suffer patiently They are freer for action in quietnesse Where God looks for suffering he puts not to action Vse Blesse God for the quietnesse and comfort we have had in this City in all these dangerous times both for soul and body Other parts both beyond Sea and in this Land have not been dealt so bountifully withall He sheweth his word unto Jacob his statutes and his judgements unto Israel He hath not dealt so with any Nation and as for his judgements they have not known them Praise ye the Lord Psal 147.19 20. We have also had so much agreement between godly men of different judgements as is scarce any where else to be found Let God have the praise as we have the comfort 6. Doct. God many times makes good men thrive upon earth As Abraham Isaac Jacob. Reason 1. That it may appear that God doth not grudge earth to those to whom he will give heaven He that spared not his owne Son but delivered him up for us all how shall he not with him also freely give us all things Rom. 8.32 Seek ye first the Kingdome of God and his righteousnesse and all these things shall be added unto you Mat. 6.33 2. That they may have the more means to glorifie God having the larger talents Vse If God give any good man wealth and prosperity let him use it well that he may give a good account of it He is but a factor He must honor his Master if he will enrich himself This Gods bounty requires and he that doth so may look for comfort from God Vers 22. But the wicked shall be cut off from the earth and the transgressors shall be rooted out of it If fair means will not serve foul must be used The Wiseman having given a promise to allure now concludes with a threatning to drive such as will not be drawn The Writer proceeds in a right method and having spoken many things of the differing wayes of godly and wicked men now he concludes with their different ends So he doth ch 1. onely he puts the end of wicked men first The turning away of the simple shall slay them and the prosperity of fools shall destroy them But who so hearkeneth unto me shall dwell safely and shall be quiet from fear of evill ch 1.32 33. For the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But Heb. And. It is used sometimes as a figne of connexion Righteousnesse and judgement and equity vers 9. Sometimes as a signe of opposition But ye have set at nought all my counsel ch 1.25 Sometimes of assimilation As a man pleadeth for his neighbor Job 16.21 Sometimes of augmentation I am their song yea I am their by word Job 30.9 A proverb or by-word is more and goes further then a song Here it is taken by way of opposition Good men shall flourish and bad men perish in the end The wicked Restlesse and unquiet people Such as are alwayes doing mischief The Heb. word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 comes from a word that fignifies motion or unquietnesse Who then can make trouble Job 34.29 The wicked are like the troubled Sea Isa 57.20 Ahab and such like wicked men accuse Gods people for troublers of Israel 1 King 18.17 and of the City Act. 16.20 and of all the world Act. 17.6 But they may answer with Elijah that wicked men are indeed the troublers of themselves and of the world 1 King 18.18 Shall be cut off As a bough from a tree so that it shall grow no more Adulterers and such like evill doers shall be destroyed It signifies an untimely death as a bough cut off before it withers They shall be taken away in the midst of their prosperity and that suddenly From the earth Not onely out of that Land but out of all the world For the word see on v. 21. on the word Land And the transgressors The word signifies treacherous dealers They have dealt treacherously with thee Jer. 12.6 So it is also translated Isa 21.2 24.16 For transgressors that go beyond the bounds that God hath set them deal treacherously with God to whom they owe all subjection Shall be rooted of it If cutting them off will not serve to terrifie others God will root them out or pluck them quite out of the earth and destroy their posterity also Figures A Metaphor from a Tree in the words cutting off and rooting out If a wilde tree and offensive grow in a garden and the Gardner cut off the top of it if it send forth new sprouts as bad as the former he digs up the root it self So doth God deal with wicked men He takes them away and if their posterity follow their courses he proceeds to root out the whole name and family Cut off Rooted out Metaphors from Trees Note 1. Gods judgement on wicked men 2. On their memory and posterity In the former observe 1. The word of opposition But. 2. The subject the wicked 3. The adjunct shall be cut off 4. The object from the earth In the latter note 1. The subject And the transgressors 2. The adjunct shall be rooled out of it 1. Doct. God will sometimes in this world put a difference between good men and bad Then shall ye discern between righteous and the wicked Mal. 3.18 So God made a difference between the Israelites and the Aegyptians in the darkness and death of the first-born and at the Red sea Exod. 10. 12. 14. So did he distinguish between the Israelites and Canaanites in rooting out the one out of the Land and planting the other in it Josh 10 c. So he put a difference between Micaiah and Zedekiah when the one durst shew his face and the other hid his 1 King 22.24 25. Between Jeremiah and Pashur when one was a comfort to himselfe and his friends and the other a terror to both Jer. 20.4 Between Ahaz and Hezekiah the one made a prey to the enemy the other delivered from Senacharib 2 Chron. 28.5 32.21 Reason 1. That men may see that there is a God While they see no difference between good and bad men they think there is no over-ruling God The Heathen man confesses it Sollicitor nullos esse putare Deos I am sollicited to think there is no God Ovid. In a Common-wealth or in an Army where no difference is made between good and bad people and souldiers men think there is no Magistrate or Generall there So in the Church But when God puts a difference they cry out Verily he is a God that judgeth in the earth Psal 58.11 2. That men might see by this fore-running providence a pattern and proof of the generall judgement to come Vse When God shall do so with us let us acknowledge Gods mercy to us He might destroy us like wicked men Are there not with you even with you sins against the Lord your God 2 Chr. 28.10 See Gods distinguishing mercy in it and proclaim it 2. Doct. Wicked men are