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	soul_n	time_n	6,068	5	3.8390	3	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A85498	The saints hony-comb, full of divine truths, touching both Christian belief, and a Christians life, in two centuries. By Richard Gove.	Gove, R. (Richard), 1587-1668.	1652 (1652)	Wing G1454; Thomason E1313_1; ESTC R202241	83,389	226

at the Angel in Ivy-lane London The Names of severall Treatises and Sermons written by Jer. Taylor D. D. Viz. 1. The Liberty of Prophesying in 4o 2. Episcopacy Asserted in 4o 3. The History of the Life and Death of the Ever-Blessed Jesus Christ in 4o 4. An Apology for Authorised and Set-forms of Liturgie in 4o 5. The Rules and Exercises of Holy-Living in 12o 6. The Rules and Exercises of Holy-Dying in 12o 7. Twenty eignt Sermons preached at Golden-Grove together with a Sermon preached at Oxon. on the Anniversary of the fift of November in fol. The Practicall Catechism with all the other English Treatises of Henry Hammond D. D. in two Volumes in 4o Certamen Religiosum or A Conference between the late King of England and the Marquess of Worcestor concerning Religion at Ragland Castle together with a Vindication of the Protestant Cause by Chr. Cartwright in 4o The Psalter of David with Titles and Collects according to the matter of each Psalm by the Right Honourable Chr. Hatton in 12o Boanerges and Barnabas or Judgement and Mercy for wounded and afflicted Souls in severall Soliloquies by Francis Quarls in 12o The Life of Faith in Dead times by Chr Hudson in 12o Motives for Prayer upon the seven daies of the Week by Sir Richard Baker Knight in 12o The Guide unto True Blessednesse or a Body of the Doctrines of the Scriptures directing man to the saving Knowledge of God by Sam. Crook in 12o Six excellent Sermons upon severall occasions preached by Ed. Willan Vicar of Hoxne in 4o Animadversions and Observations upon Sir Walter Raleighs History of the World by Alex. Rosse in 12o The Dipper dipt or the Anabaptists duck'd and plung'd over head and ears By Daniel Featl●y D. D. in 4o Hermes Theologus a Divine Mercury new Descants upon old Records by Theoph. Wod●note in 12o Philosophicall Elements concerning Government and Civill Society by Thomas Hobbes of Malmesbury in 12o An Essay upon Statius or the five first Books of Publ. Papi●ius Statius his Thebais by Tho. Stephens School-master in S. Edmonds-Bury in 8o Nomenclatura Brevis Anglo-Latino-Graeca in usum Scholae Westmonasteriensis per F. Gregory in 8o Grammatices Graecae Enchiri●ion in usum Scholae Collegialis Wigorniae in 8o Devotion digested in severall Discourses and Meditations upon the Lords most holy Prayer together with additionall Exercitations upon Baptism the Lords Supper Heresies Blasphemy the Creatures Sin the Souls Pantings after God the Mercies of God the Souls Complaint of it Absence from God by Peter Samwaies Fellow lately Resident in Trinity Coll. Cambridge A Discourse of Holy love by which the Soul is united unto God Containing the various Acts of Love the proper Motives and the Exercises of it in order to Duty and Perfection by Sir George Stroad Knight Of the Division between the English and Romish Church upon the Reformation By way of answer to the seeming plausible pretences of the Romish Party by Henry Ferne The End Prov. 16. 24. Prov. 27. 7. Hieron. Apolog. ad Pammach Greg. Mag. in praefat. ad suas in Ezechi●lem Homilias Jejunus stomachus rar● vulgaria t●mnit Horat. Prov. 27. 7. See Master Charles Fitz-Ieffries Funerall Sermon on Eccles. 7. 2. pag. 8. Aben Ezra in Prov. 2. 17. Vide pagin in Lexic in verbo {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Turkish Hist. in the life of Mahomet the Great Graecè {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Erasmus in Nausragio Dum fero languorem fero religionis amore Expers languor non sum memor hujus amoris Daemon languebat tunc Monachus esse volebat Daemon convaluit Daemon ut ante fuit In English thus The Devill was sick the Devill a Monk would be The Devill was well the Devill a Monk was he Mensa Philosophica Fabde Mercatore Sicut illa ●ravit pro se ●● ita intravit pro se te See Bishop Lakes Sermons Alphabet 2. pag. 539 Master Harris his Sermon of Peters inlargement pag. 8. Cael. Rhod. l. 19 c. 11. Antiq. lect. Franciscus Labata in magno Apparat. Concionat ●om 1. pag. 185. col 1. resert ex Doctore Incogn in illa verba Ps. 37. Domine ne in furore tuo argu●s me Esay 61. 10. Rev. 7. 14. Philip 3. 9. Master Perkins in his Treatise of the Government of the Tongue c. 5. Gregor. in pastoral par 3. admonit 35. See Master Greenhams Workes in Folio p. 705. Acts 15. 1. B. Andrewes Sermons of the Resurrection p. 589. Mr. Edward Raynolds Sermon of the sinfulnesse of sin pag. 144. See Mr. Wakemans Sermon on Eccles. 11. 1. pag. 86. Et Bellarmini Conciones Conc. 24. pag. 196. See M. Whites Way to the true Church Sect. 40. n. 39. B. Andrews Sermon of the sending the Holy Ghost pag 645. August de Peccator Merit Remis l. 2. c. 2. alibi * Regeneratus non regenerat filios carnis sed generat ut oleae semina non oleas generant sed oleastros August l. 2. contra Pelag. Celest. cap. 40. August tom 10. hom 15. de modo quo nos invicem diligere debemus Et tractat 32. in Johan in Psal. 130. Aeneas Sylvius in hist. Concil. Basiliens ex vita Benedicti See M. Charls Richardson of the repentance of Peter and Judas pag. 21. VVillets Synops Controvers 9. quaest. 10. part 9. See B. Kings Lect. 1. on Jonah pag. 14. Elementum in suo loco non ponderat See B. King ubi supra pag. 77. Bernard de Caena Domini Vide Cameracens in principio in lib. 3. sent Doctor Field of the Church lib. 5. cap 11. Bernard ser. 1. in Annunt B. Andrews Sermons of the Nativity p. 99. Doctor Bois his Exposition of the proper Psalms for severall Festivals part 1. pag. 28. See B. Lakes Sermon Esai 9. 6. Alphabet 3. pag. 7. See M. Mount●gues Serm. on Psal. 50. 15. pag. 8. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Ambr. lib. 5. Hexam. c. 8. Jul. Solinus Polyhist cap. 27. See M. Charls Richardson's Serm. of the repentance of Peter 2nd Judas pag. 192. See Mr. Edw Raynolds Ser. on 1 Joh. 5. 12. pag. 464. See M. Weems his Christian Synagogue lib. 3. chap. 6. pag. 296. See B. Mortons Grand Imposture pag. 413. B Morton ubi supra Fox Martyrolog See B. Lakes life before his Works See M. Laur. Barkers Epist. Dedic. before his Sermons on Joh. 21. 22. See Mr. Jer. Dykes Worthy Communicant pag. 609. Os homini sub lime dedit ●oelumque videre jussit c. Ovid lib. 1. Metamorph. See Mr. Perkins on the Creed of the Creation of Man Ex Columb. lib. 5. cap. 9. See B. Jewels Ser. on Rom. 6. 19. p. 232. Vide Holkot in lib. Sapien● lect. 4. b. Tripartit Hist. l. 8. cap. 1. See B. Halls Heaven upon Earth Sect. 7. Ambros de paenitent lib. 2. cap. 10. Ego sum ego At ego non sum ego See Dr. Bois on the Epist for the

one was to be killed and the other was to be let go and to be led into the wildernesse for a scape-goat The former of which say Divines prefigured the Humane Nature of Christ which was crucified and killed and the latter his Divine which though it gave vertue value and efficacy of merit to his Humane Nature and to the sufferings thereof yet suffered not with it but like the scape-goat escaped them and was free from them Expression LVII That there is not more sin now since the preaching of the Gospell is become so common than there was before in the time of Popish ignorance and darkness IT hath been an old and is still is a common complaint amongst ignorant people that the world was never so bad as it hath been since we have had so much preaching but it is a false charge and imputation as may be thus illustrated If a man come into a room in the night-time where there is no light all things may be out of their places and order and the room all dirty and dusty and yet he not see it nor take any notice of it but let the same man take a candle in his hand or come in thither at noon-day and he will quickly see and discover all that is thus amisse therein and yet we cannot say that his bringing in the candle or the day-light did make it so but only discovered that it was so And just so is it here For in the time of Popery and ignorance when the Scriptures were either wholly detained from men or lock'd up in an unknown tongue there were as many sins then if not more than are now but for want of the light of knowledge they were not known to be such or not such hainous sins many of them and those hainous ones too going under the name of Venials as now by the clear light of the Gospell they doe appear to be Or it is here as it is with an house into which the Sun doth not shine for there is as much dust flying up and down in the air then as there is when the Sun shineth into the room but it is not discerned so well as it is then for when the Sun doth shine in at a window or dore where the Sun-beams doe come you shall see moats in the Sun and much small dust which before you saw not nor took no notice of So in the time of blindnesse and ignorance there were many sins in men of which there was no notice taken but now since the Sun of righteousnesse is risen and doth begin to shine into mens hearts with the lightsome beams of his Word and Spirit there is not the least peccadilio but themselves or others will quickly discern it And this is the true reason why many think there is more sin now than there was in former times Expression LVIII That all quiet Consciences are not good Consciences TO make this appear Saint Bernard distinguisheth Consciences thus There be saith he four kinds of Consciences 1. There is a Conscience that is good but not quiet 2. There is a Conscience that is quiet but not good 3. There is a Conscience that is both good and quiet And 4. There is a Conscience that is neither good nor quiet The two good belong properly to the godly and the two bad to the wicked whose Conscience is either too too quiet or too too unquiet but in neither any true peace Others the better to expresse this make three sorts of quiet bad Consciences The 1. A blind and ignorant Conscience The 2. A secure Conscience And the 3. a seared Conscience 1. Blind and ignorant Consciences are such as speak peace or rather hold their peace because they have not skil enough to accuse and find fault and such most commonly are the consciences of the ignorant and vulgar sort whose consciences want mouths to speak because they want eyes to see their sins and their misery by reason of them but there will come a time and no man knows how soon it will come when these consciences shall have their eyes opened and then also shall their mouths be opened and these quiet consciences shall both bark and bite too 2. Secure Consciences are such as want not so much an eye to discover sin as a good tongue to tell of it and to find fault with it So that it many times sees his Master to doe evill and knows it to be evill but either cares not to speak unto him of it or if it doe it is quickly snibd and silenced again by being made to believe that either it is a small and veniall sin or if of a greater magnitude that they will cry God mercy for the present and find some time to repent of it hereafter But this is no true peace neither it may be a truce for a time wherein there may be a cessation of war for a season but yet so as that it is all that while making provision of arms and ammunition and is raising of more forces against the time that the truce shall be ended that then it may set upon them with more violence fury and fierceness than ever before The 3d and last is the seared Conscience of which mention is made 1 Tim. 4. 2. where the Apostle useth a metaphor borrowed from Chirurgery Now Chirurgions we know when they cut off a limb from any part of the body they use to sear with an hot iron that part from which it is cut and that part upon the searing will gather such a crusty brawninesse that prick it or cut it it feels nothing being alltogether insensible And thus it is with many mens consciences let them commit what sins they will yea sins never so hainous and yet they are never troubled at them they feel no stirrings nor stings of conscience for them but there will come a time when God will take off this seared crustinesse and so pare them to the quick that they shall feel to their everlasting horror in hell if not before what now they were not sensible of Expression LIX How far the Graces of Gods Spirit in the heart of his Child may decay ANd this may be illustrated thus there be in saving Graces three things considerable the habits the acts and operations and the degrees and measures of them All which how far they may decay this short Scholasticall Distinction shews Habitus non amittitur Actus intermittitur Gradus remittitur The plenary habits of saving Graces cannot be lost the Acts and Operations of them may admit though not an utter losse yet intermission as in sleep we lose not the faculty but the use of sense and as a man in his drink or over-carried with violent passion loseth not the faculty but the use of Reason Lastly The degrees and measures of saving Graces formerly attained to may be much abated as appears in the Angel of the Church of Ephesus Rev. 2. 4. who is there said to have