Selected quad for the lemma: mercy_n
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A10512
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Characters of true blessednesse delivered in a sermon preached at Saint Maries Church in Dover. Sep. 21. 1637. At the funeral of Mrs. Alice Percivall, wife of Anthony Percivall Esquire. By Iohn Reading.
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Reading, John, 1588-1667.
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1638
(1638)
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STC 20787; ESTC S119785
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36,032
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155
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Israel to worke abominations in the place of Gods worship as they who bring hither aures insidiaârices comming into the Church as Doeg the Edomite to Nob to observe and accuse as false Apostles creeping in like serpents into the garden to spie out some occasion to sting us as Sathan among the children of God as Hereticks and contentious Schismaticks who are in this holy body as thornes in the flesh as the Canaanite in the Holy land They were not of us saith Saint Iohn say wee would God we could once say the rest they went out from us They are not blessed who come in hither like impious Cham into the Arke whom the curse followeth out like the Blackmoore into the bath going out with the same complexion with which hee entred who bringeth hither itching eares who is like those monstrous Fanesii all eares such as are all for hearing that 's the cloke which must present them for holy to the worlds view But the hearers of the law are not righteous before God but the doers of the law shall be justifyed 't is true Aarons eare must be toucht in his consecration but his hand must be toucht also to teach us that wee must heare and practise also if wee will bee an holy Priest-hood to the Lord. Neither are they blessed who appear before the Lord empty-handed without due provision nor they who receive the distilling dew of Gods word often falling on them as rain into the sea whose briny floods are nothing changed thereby or on the barren ground that 's neere to cursing whose end is to be burned but blessed is the fruitfull ground they of whom Christ said and we in his name say Blessed are they that heare the word of God and keepe it This shall bee thy present assurance of thy future dwelling in the presence of God to eternity The Queene of Saba pronounced Solomons servants happy who stood in his presence to heare his wisdome but here is a greater than Solomon greater happinesse because true and permanent well might I heodosius the great that same Ecclesiae nutricius rejoyce more that hee was a member of this Church a servant of God than that hee was a Lord of men this Psalmists choice was rather to keepe a doore in the hââse of God than to dwell in the tabernacles of wickednesse Here is a constant blessing Wee are but pilgrims on earth though wee dwell in the houses of Kings This world is to us as 't is said of Iacobs Canaan terra peregrinationum eorum here 's no long stay nor security in GODS house are both in thy house thou maist feare theeves but God is a defence to his owne house there is neither theef nor moth The blessed possesse this without any diversity or division of bounds all have it and every one hath it all Here 's no want of any thing nor care to get nor feare to lose all is heere secure fulnesse without satiety no wonder if their mouths bee alwaies filled with Gods praises who are so filled with his blessings which is our next part and character of the blessed man They will ever praise ãâã The Saints onely praise God truely and constantly according to S. Augustines rule in prosperity praise his mercy in adversity his truth according to which hee punisheth sinnes 'T was Plinies report to the Emperour concerning Christians that they were wont before day to sing praises unto Christ and so it seemeth to have beene the practice of Christians in S. Ieroms time to spend their lives in singing Psalms and praises to God the toyling Plowman the sweating Mower the pruner of Vines in every corner you might have heard them singing their Hallelujahs The reason hereof is because these have a lively sense of Gods mercy and beneficence Others are filled but not sensible these onely love and enjoy God and therefore praise him they onely have true faith which is ever apt to breake out into praise because of the blessed peace of conscience which they have with God they onely have sanctified wils and affections they onely delight in the Lord therefore praise him the security of praise is in the praises of God therefore they praise him ore opere and that constantly Thy praise shall bee ever in my mouth Psalm 34. 1. without cessation though not without intermission What ever thou dost let thy soule ever praise the Lord Whether thou eate or drinke doe all to his honour 1 Cor. 10. 31. even in thy sleepe innocence is the voice of thy soule love him ever and thou dost ever praise him Therefore no man is excused from this duty what can he doe who cannot love and indeed God not so much requireth the voice as the heart neither that for his owne sake but for thy benefit The out-goings of the morning and evening praise him all creatures the oneapestate excepted praise him how many times doth the Psalmist in one Psalme exhort thereto yea all the Psalmes are a booke of praises because GODS praises are the principall part thereof That which most Interpreters give here perpetuo the vulgar giveth in secula seculorum the blessed do but tune here and record sometimes their de profundis sometimes their venite exultemus and Hosanna's the generall vote of all the Saints the Canticum novâm The old song was confined by the borders of Canaan among the strangers by the Rivers of BabyloÌ they hanged up their harps on the willowes they might weepe in remembrance of Sion but how shall we sing a song of the Lord in a strange Land but the new song of an admirable matter excelling all the courses of nature the incarnation of Christ the renuing of the World the mysteries of our resurection the Angels began this in the day of Christs nativity and now it soundeth through the whole World and so admirable a worke is the praise of God that death it selfe shall not interrupt it nor time end it wee shall sing our Gloria in altissimis Deo for ever and ever because wee shall love him eternally wee shall joyne in a fââh Queere with those heavenly creatures who now praise the LORD before his Throne The Saints praise God constantly it well becommeth the just to be thankefull but hee that is silent now shall not sing with Saints and Angels in the life to come The Psalmist recounting the mercies of God maketh this the sweet bearing of his song Let them therefore confesse before the Lord his loving kindnesse and his wonderfull workes before the sonnes of men Begin to reckon 't is all thou canst for there is no end of his goodnesse he elected us when wee were not hee made us to his owne Image he redeemed us with the precious blood of his onely Sonne If I owe so much for my creation what owe I
of the blessed her conversation sounded out Whom have I in heaven but thee her last Lord Lord. expressed with breaking heartstrings and an expiring spirit when death shut up her senses by a suddaine arrest witnesseth for her Is it happinesse to have the waies of God in the heart I am confident that malice it selfe never layed on her the imputation of hypocrite Excuse mee in the abridgement which I now gather I know the light of one starre obscureth not another because all borrow from the same Sun neither doe the due praises of one Saint derogate from another seeing all receive of one God She was an ornameÌt of women a paterne of vertue a blessed childe to her parents a faithfull Sarah to her husband a Lydiâ to the word of God a Dorcas to the poore widowes and orphans a Martha to strangers to all as Nâzianzeâs Gorgoâia Citrà superciliuââ pâdicâ Therefore blessed shee now resâeth in Christ and her workes follow her Which that wee may likewise do the good Lord teach us all so to live and number our daies that wee may apply our hearts unto wisdome wherof his feare is the beginning and eternall salvation the end and consummaâion heare us O Lord and have mercie upon us through the merits of thy Son our blessed Lord and Saviour JESUS CHRIST to whom with thee O Farhâr and the Holy Ghost be all honour praise and glory asscribed in heaven and earth now and for ever Amen FINIS PErlegi concionem hanc Funebrem cui titulus est Characters of true Blessednesse eamque Typis mandari permitto Dec. 2. Sam. Baker 2. Sam. 12. 23. a Pisâator after R. Kimhi b Lyra citat doctores Hebr. c Musoulus Fabritius Calvin d Hân Ains worth in Psal Psaltes à sacris coeâibus exulans desiderium suum exponit pâârum in ecclesia conversantium faeluitatem explicatâââun e Vidâlurj âihi qâod magis exprimat desideriâm sanctorum adhkc in haâ valle m seriae degânâium deveniendi ad âaâd uâ super âoââm civiââm âyra f Ergo in pâeââuris ãâ¦ã a 1 Pet. 2 9 Exod. 19. 6. Rev. 5 10. Rev. 8. â3 4. b Fsal 42. 1 2. c Vulgar Vatab. ad torcularia d Augusi pro torcularibus ãâã ãâã ãâã ãâã ãâã ad praecinendum super torcularibus Musculus e ãâã ãâã ãâã ãâã ãâã torcular aut instrumentum musicum torculari aut vindemâae adh bârââolitum âsal 8. 1. Targ. Cyâhara quam aâtu âit David ex Gaâh âum apâdrâgâm Achis exularet Valent. Shindler lex Penteglot f Eo quod isle Psalmus propriè âantabatâr in medio Septâm collectâs vindemiis in figuram collectionâs Sanctorumin-regno coeloruâ Lyra. g 1 Sam. 1. 3 h 1 Chron. 21. 29. i Iuniâs Tremel k ãâã ãâã ãâã ãâã ãâã Sâidas * Or as chrysâst pâoem in Psal thinketh an antâphony l Shindler Penâgl m Vox tst non signâ ãâã 10h Foster dict Hebr. n I. Foâter citat R. David Kimhi com in Ps 3. o Tantùm ad supplendâm modulamen cantââ est dâctio eââlytica seu paragogica b. p Vt diligenti meditatioâe expendeâet quod pââecâssisset Avânarius a nec homâ nec alâqua creatura potest constqââ beatâtudinâ ultimam per ãâã naturalia Th. Aqâin 1. 2. â 5 a. 5. c. b Ascen siones in corde suo disposuit-Vulg Lyra. c. c ãâã ãâã ãâã ãâã ãâã 70 d 1 Cor. 6. 9. e Deteflimonio minime dâbitandum est Sufficit enim beatâ lingua quae dixit sicut scriptum est Theodoret in 1 Cor. 2. 9. f Illud ãâã ãâã ãâã ãâã ãâã non pro ignoratiose sed pro persecta cognitioâe posuit ib. Theodar a Beatitudo pertinet ad voluntatem tanquam primum objectum ejus Aquin. 1. 2. q. 3. â 4. 2 b Vidâo meliora proboqâe deterior a sequor c Omnibus in terris ãâã sunt à Gadâbâââsqâe Auroram Gangeâ pauci aignoââere pâssânt Vera bona âuve Sat. 10 d Gen. 3. 6. e Iudg. 16. 26. f 1 Cor. 15. 34. g 1 Cor. 2. 14. h Rom. 1. 21. i Gen. 19. 11 k Lactan. l. 3. c. 8. Tertul de pal c. 5. Ambros To. 1. off l. 2. c. 2. l Finis ultimus rationalis creaâurae tantùm Aquin. 1. 2. q. 3. a. 2. c. dicit beatitudo est ultima hominis peâfâctio m Et ib. q. 5. 1. c. beatitudo nominat adeptionem perfecti bom âb q. 3. 2. 4. n Qua homo conjungitur Deo q. 3. 1. 1m o Deus est beatitudo per essentiam suam non enim per adeptionem âut participationem aâicujus alterius beatus est sed per essentiam suam homines autem suât beati per participationem p 1 Iâb 3. 2. q 2 Pet. 1. 4. a Psal 16. 1â b In quibus nec desiderium paenam generat nec satiet as sastidium c Vnus Pellâoj veni non sufficit orbis d Ezek. 1. 24. 25. e Homo non est perfecte beatus quam dâârefiat ãâã quid desiderandum quâreâdum 1. 2 â 3. 8. c. Cum perventum fuerit ad beatitudinem unusquisque attinget terminum sibi praefixum expraedeâmatione divinâ nec restabit ulterius aliquid quo tendatur quam vis in illa terminatione unus pe veniaâ ad majorem propinquitatem Dei alius ad minorem ideo uniuscujusque gaudiumerit plenum ex parte gauden t is quia uniuscujusque desiderium plâne quietabitur Aquin. 2. 2. q. 28. a. 3. 2. f ãâã ãâã ãâã ãâã ãâã c. Greg. Naziââzeâ oâat â pâst iâit * ãâã ãâã ãâã ãâã ãâã â lem Alex. âârom 1. 7 g Eâââ gaâdium in fine sed sine fine Bernard de verb. Apost h Aquin. 1. q. 6â 8. â i Cum ipsa beatitudâ siâ perfâctum âoââm sâfficiens âportet quod desiderium boâinis quietet ãâã malâm excludat k âlioqâiâ necesse est quod tiwore amiâtendi vel dolore de certiâudine amissioniâ aââigaâur l Perfect a beatitudo bâminis in visione drvinae essentie consistiâ est autem impossible quod aliquis vâdâns divinam eââântiam veâit eaâ non videre quia omne bonum habiââm quo aliquis carerae vult aut est iâsufficiens an t habet aliquod incommodum annexâm propter quod in fastidiâm veâit visio autem divinâ essentiae replet animam ãâã bânis cum conjungat fontitotius bonitatis m propria voluntate beatus non potest beatitudinem deserâre Similiter etiam non potâst eam perdere Deo âubtrabente non potest talis subtraâtio à Deo jâsto judice provenire nifi pro aliqua culpa in quaâ câdere non potest qui Dei essentiam videt cum ad banc visâonem ex necessitate sequâtur rectis udo volântatis nec alâquid aliud agens potest âam subtraâere quâa mens Deo conjuncta super omnia alia elevatur Aquin. 1. 2. q. 5. a 4. c. a Mat. 5. 3 b Isa