Selected quad for the lemma: mercy_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
mercy_n	david_n	great_a	lord_n	5,127	5	3.9179	3	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A85683	Notes and observations vpon some passages of scripture. By I.G. Master of Arts of Christ-Church Oxon.	Gregory, John, 1607-1646.	1646 (1646)	Wing G1920; Thomason E342_8; ESTC R200932	149,461	200

not but remember the Bow of Ionathan out of which that Arrow was shot beyond the Lad● 1 Sam. 20. 36. It was the time when that Covenant was made and that affection expressed betwixt them which was greater then the love of women And 't is said there too that David exceeded v. 41. And there also Ionathan required that this kindnesse of the Lord should be shewed unto him longer then he lived And thou shalt not onely whilst yet I live c. v 14 15. The Lxx will beare out this Interpretation The version there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is And David lamented this Lamentation upon Saul and Ionathan his Sonne and caused it to be taught to the Sonnes of Iudah Behold it is written in the Booke of the Just man So the vulgar Planxit autem David Planctum hujusmodisuper Saul super Ionathan filium ejus pr●cepit ut docerent Filios Iudah planctum sicut scriptum est in libro Iustorum And here 't is plainer yet that David commanded to teach the Sonnes of Iudah this Lamentation 'T is true the late Editions of this Translation have shifted in the word Arcum instead of Planctum But in the ancient Manuscripts it is so as I have quoted it And in the Elder printed copies 't is Arcum but in the Margin onely which afterwards crept into the Text if I may call the Translation so Therefore also by these two great Authorities that which the Sonnes of Iudah were commanded to learne was not the use of the Bow But the Bow as 't is originally set downe that is a Song of David so called or this Song of Lamentation over Saul and Ionathan And this is that which was written in the Booke of Iasher Why this Booke was so called or who was the Author of it I cannot tell you That it was not the first of Moses as the Rabbines would have it is ridiculously plaine Iosephus hath let us know thus much that it was a Record in the Temple and you must not thinke it hard if it be lost to us as yet you shall heare more of this hereafter It is quoted twice in Scripture here and Iosh 10. And if both places be considered 't is to be judg'd that nothing was recorded in this Booke but Memorialls of this kinde and which is more to be noted they were metricall too The place in Ioshua put to this here maketh it cleare There it is quoted out of the Booke of Iasher that the Sun stood still in Gibeon and the Moone in the valley of Ajalon This Quotation is a plaine Canticle Chimhi commeth so neare to the matter as onely to make a doubt of it But the thing is certaine It is reckoned among the 10 Songs by the Mechilta an old Commentarie upon Exodus to the 15 Chapter The 4 is that of Moses before his decease and the 6 is that of Deborah and Barak and this of Ioshua is the fifth I would say more of this had not the learned Masius prevented me upon the place Iosh 10. 12. This is enough to shew that the Song of the Bow might but the use of it could not be set downe in the Booke of Iasher It is certaine that this command of David to the Children of Iudah is not delivered in Meeter Indeed matter of that kinde was no fit subject for a Song And now 't is come to Tyndalls turne againe for the New must be corrected by his Old Translation He rendred thus And David sang this Song of Mourning over Saul and over Jonathas his Sonne and bade to teach the Children of Israel the Staves thereof Here I may note one thing more and I mervaile at it too that the vulgar Edition hath one verse over and above in the Canticle of the Bow Considera Israel pro his qui mortui sunt super excelsa tua vulnerati It seemeth to pretend as if it would translate the first verse of the Song but that 's done and better too imemdiately in the next Inclyti Israel super Montes tuos interfecti sunt Quomodo ceciderunt fortes I found it so in some of the written as well as the printed Copies And yet I thinke Arias Montanus did better to leave it out then some others since to keepe it in It is plainely void and supernumerary and an escape not fit to be accounted upon the Sagenesse of that translation CHAP. II Why our Saviour said not Jehovah Jehovah but Eli Eli as Saint Mathew or Elôi Elôi as Saint Marke in that great case of Dereliction FOr the variety of Reading the Criticisme need not be done over againe According to the Syriack translation of the Psalmes Saint Marke might as well set it downe Elói Elói as Saint Mathew after Davids Hebrew Eli Eli 't is all one My God c. To the Respect of the Question we know already that the greatest enterveiwes 'twixt God and man passe especially upon the termes of these two Attributes Mercy and Iustice where also it will be something too to observe how mercy rejoyceth against Judgement The Hebrewes note Quando egreditur sententia ad Clementiam c. That in all proceedings of God with men concern'd in mercy and loving kindnesse he chuseth to be called by his great Name Iehovah as to Moses in the Clift of the Rock Iehova Iehova The Lord mercifull and gracious slow to anger c. But as the same Doctors observe quando egreditur sententia adjustitiam c In any processe of justice and Judgement c. he alwayes stileth himselfe Eloah or Elohim So the matter will be to distinguish of the use and dignity of these two names as to this purpose Jehovah is his proper name of his owne Imposition and incommunicable to any Creature of what Rank or Quality soever a Name of such Immoderate Reverence amongst the oldest Jewes that it was forbidden to be written right or pronounced at all in this world but by the High Preist and but in one place the sanctum sanctorum and but at one time of the yeare in the day of expiation And which is more to the purpose onely in one case which was that of Benediction when the Blessing and Goodnesse of God by the holy intervention of the Preist was to be derived downe upon the People At any other time or in what place soever for any man of Israel to presume to utter this Name was more then death by the Law as by a Report of theirs in the Talmud in the case of Teradion's sonne And as it would seeme to be by the Jewes our Saviour might not himselfe make use of this Name in kinde for after their malicious rate of Tradition they hold that he did all his miracles by the Paraphrasticall Tetragrammaton or Shem-hamphorash as they call this Name at length and in other words and this way of Enunciation they say was cut into his feet and produced as occasion served as to cast out Devills by a knowne