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lord_n	day_n	law_n	word_n	11,415	5	4.4659	3	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A80396	A pattern of mercy. Opened in a sermon at St. Pauls, before the Right Honorable, the Lord Mayor, and the Lord General Monck: February 12. 1659. / By Tobias Conyers, minister at St. Ethelberts, London.	Conyers, Tobias, 1628-1687.	1660 (1660)	Wing C5994; Thomason E774_8; ESTC R207295	28,966	47

We complain much of the want of Love of that hatred malice and jealousie that we finde stirred up amongst the present Gospellers and Professors in Religion me-thinks it should be with us the Students in Divinity as it is with those Students and Proficients in Philosophy at the University who though they do often dispute their Opinions pro and con in the Schools and Halls yet do they love one another nevertheless though one be for Aristotle another for Ramus a third for Zeno a fourth for Epicurus yet doth it not occasion the least animosity breach or dis-affection We all acknowledge one God the resurrection from the dead salvation by Jesus Christ future rewards and punishments the necessity of Virtue Righteousness and Holiness that no man hath power of himself to do any thing that good is that all grace strength and suffic ency are of God These are every mans Concessions neither do I know any man living that does so much as dispute or question the truth of them We agree in the greater why do we differ in the less How much would it make for the Church its peace encrease and enlargement could we give unto one another some few Granes of Allowance in this case 2. It is best for the State for the settlement of the peace and prosperity thereof This I offer to humble consideration there wants nothing so much to make us happy and glorious as mercifulness one unto another there is nothing more tender then a mans conscience the Grashopper is a burden to it those that will suffer others to touch them in their Estates to touch them in their Dignity and Greatness both which are very dear to them will not endure to be touched in their consciences This hath broken us so oft in pieces that men are not content to secure their own Christian libetty unless it be with the infringement of othet mens May the Princes and Magistrates of this World to use the expression of a sober person take heed of coming too near that Mount which Jehovah hath sanctified for himself and for his Son Jesus to set their Thrones on We are for peace and settlement and that upon such a Basis as may stand to the good liking both of God and men till he come who shall call in the Commissions of all the Kings and Rulers of the Earth may the foundations therefore be laid in Principles of Justice Righteousness Moderation that the glory of our Nation may grow up in Renown The Consciences and Judgements of men are the proper Territories and Dominions of Christ whosoever shall enter by any other Authority then this upon these Sacred Demeans intrencheth upon anothers Right I passe this Use with these following Limitations In general by what hath been spoken we do not seek to infringe the Magistrate's just Power or to lessen his duty as he is a Christian we willingly yeild him the dignity of being Gods Deputy and if he please Custos utriusque tabulae 1. That they vouchsafe to see to the observation of the Lords Day not onely that men forbear their Callings but also that they come to Church or such places of Worship where Divine Service is performed that under a pretence of Liberty of Conscience men take not an occasion to transgress the Laws of sobriety and holiness For were this Lords Day an Ordinance onely of man it becomes every man to submit to it for the Lords sake 2. That nothing that hath been spoken extend to deter the Magistrate from punishing swearing profanation of the Lords Name all immodesty and violation of the Laws of Nature for these are things that all men have agreed in as worthy of punishment and if there were no warrant from the Word of God yet volenti non sit injuria he that is willing hath no injury done him 3. Nay I would even subscribe to punish blasphemy according to the Judicial Law if there were any persons lawfully appointed who could infallibly determine 2. Br. Let us imitate the mercifulness of God in pardoning Injuries and forgiving offences one against another let us take out our Saviour's Lesson Let us pray for our enemies do good to those that hate us so shall we heap coals of fire upon their heads But alas how far are we from this God-like temper Every man almost seeks to be Deus ultionem a god of revenge We write favours and benefits on the Sand but injuries in Marble never to be blotted out Though we crave and expect all forgiveness from Heaven daily yet we exercise very little upon the Earth Instead of extenuating one anothers offences we heighten and aggravate them in our bills of debts and trespasses for fifties we write hundreds and for hundreds thousands As God is prone to forgive so we are to take revenge one upon another I wish there were not that occasion for me to tell you how much you are unlike unto God For pity lo cruelty for love envy hatred and iealousie and for pardon behold revenge every man studies the Law of Retaliation to return like for like which our Saviour expresly abrogated Matthew 5. 38. Let me borrow an Apostrophe O cruel Revenge of a venomous and dangerous malignity which filleth the heart with Plagues the life with Furies and the World with Tragedies What havock dost thou make what flames dost thou kindle unless Grace and Reason give some temper and alleviation A spirit from beneath raised from Hell injurious to civil Society pernicious to States and Kingdoms kindled by pride nourished by flattery sharpened by insolent Tongues which makes their lives a continual crime and their memories that exercise it a perpetual execration Christians what shall I now say farther to perswade you to Moderation Clemency Pardon Forgiveness If the example of God the pattern of Christ the practise of the most eminent Saints If this will not do it what will Onely let me re-mind you of that great day which is ready to dawn upon the world when the Judge of heaven and earth shall come riding upon the clouds with ten thousand Angells in his company and shall take his seat in the air when that general Assize shal be kept wee shal all come to hold up our hands for mercy at his Bar. Let me tell you from God in whose name I now prophesie unto you that unless you here display the ensigns of your mercy on earth neither will God hold forth the Scepter of his mercy and pardon unto that day 3ly Let us imitate God in his bounty and liberality that I may speak a word for the poor who causeth the Sun to shine and the rain to fall both upon the just and the unjust I speak now to the rich thè great and mighty in this world You live upon the alms of heaven subsist by divine bounty and are maintained at his cost and charge he keepeth a plentiful house and hath made large provision for You onely in the disposition of things he hath left the

A Pattern of Mercy Opened in a SERMON AT St. PAULS BEFORE The Right Honorable the Lord Mayor AND THE Lord General Monck February 12. 1659. By TOBIAS CONYERS Minister at St. Ethelberts London LONDON Printed by M. I. and are to be sold at the Grey-hound in St. Pauls Church-yard at the Crown in Popes-head Alley and at the Elephant and Castle near Temple Barr 1660. The Authors Apology WHen I entered upon the ensuing Discourse in my private Meditations I looked upon the complexion of the times and considered the temper of the climate in which we live and in a Nation all rent and torn with differences in Opinions both Civil Religious I thought nothing could be more acceptable then a proposition of peace But whilst I spoke for peace such was my unhappiness some men made themselves ready for battel The giving of offence to any sort of persons was a thing as far remote from any design or purpose of mine as it is disagreeable to my temper disposition to be at ods with any man And looking over these Papers which now I publish to the world if I may be permitted to judge in mine own case I cannot but wonder from whence the great cry of the City arose as if some Theudas or Judas Galilaeus were risen from the dead being naturally averse from the starting of any new Opinions and far enough from having any thing extraordinary in me either to create or make me the head of any new sect or faction It is confessed the 12th of Fehruary was a critical day and all circumstances concurred to render me unacceptable What I suffered in my self was nothing but that I should so much as accidentally occasion any reflection upon that noble Gentleman the Lord Mayor whom all men must needs judge both too great and too wise to concern himself in any thoughts or meditations of minds troubled me not a little it 's true I had been often soliciting my Lord for dismission and that he took this occasion to do it was so far less displeasing to me as it was satisfactory unto others for having served his Lordship for himself without any mercenary proposals and expectations I could not in the least be dis-satisfied with any thing that did but seem either to support or vindicate his Lordships Honor and Reputation in the World The aspersions cast upon me are either that I am Schismatical an Enemy to the Church or that I am Heretical To both which I crave leave to answer and make my just defence 1. That I am Schismatical or a Sectary I know not why any man should think so it is true that I hold communion with and observe the laws of Piety and holy Charity with that Christian people to whom Mr. John Goodwin is Pastour and this I alwayes thought I might do with the salvage of truth honour and conscience and yet that it might be known that in that congregation are persons of greater wisdom moderation and latitude then to confine the administration of Ordinances within their own precinct I think it not amiss to inform the courteous Reader that with their permission I do perform all those Ministerial duties that any Church Officer does in the place where he lives If it be the Episcopal party that censures me for schism I humbly crave leave to remonstrate that I entered the Ministry at a time when there was no Church Government establish't but every one did that which was right in his own eyes as I had no hand in pulling down their Hierarchy so will they not I hope blame me for joining with a people that I thought espoused the interest of truth and holiness since I did it as appeares by my practice with the preservation of that Ministerial freedom and liberty which any Officer Ecclesiastical either justly exerciseth or pretendeth unto If it be the Presbyterian party if I had made any schism of all men they have the least reason to take notice of it He that is of them without sin in this kind let him cast the first stone at me to borrow our Saviour's words For if the little Foxes and Boars have entered to root up and destroy the vinyard it was by that schism or gap which themselves made therefore the Brethren of the Presbytery remembring their own faults this day will I hope exercise great lenity and grace towards those that are found in the same sinne and transgression if it be a sin and transgression with themselves To both parties whom I wish may be no more called two but one I shall onely add this That when the fence is made up which how strong soever it may be I wish may not be too strait I must either keep out or at my further peril The Second part of my accusation is Error and Heresie Erroneous I may be Humanum est Errare Heretical I cannot be because never censured by any lawful Authority I know not what brought me so much as into suspition with the City unless it were for my Judgement about the death of Christ Election and Reprobation c. wherein I am sure I hold nothing contrary to the Doctrine of the Church of England contained in her 39. Articles and interpreted according to her most learned and best beloved children as Dr. Hamond Dr. Taylor Mr. Thorndike Mr. Thruscross Mr. Gunning Mr. Pearce Now having so often profer'd to the Commissioners for Approbation and others bona fide to subscribe these forementioned Articles which contain the Doctrine of our reformed Religion ever since the time of reformation there is no ground in the world why any man should accuse me either for Novellism or Opinion But because some men may even censure the Articles themselves and because I am extreamly desirous to cut off all future jealousies concerning me touching the five so much controverted points I will here propose my sence in mine own terms I. That God's Eternal Decrees of Election and Reprobation are not of Qualities but of Persons II. That Grace of God which is afforded unto all men is sufficient to leave men without excuse III. That the death of Christ is sufficient for all but none shall have benefit by him but those that believe IV. That no man hath power of himself to do any thing that good is but standeth in need of the preventing exciting and assisting Grace of God in Christ for the beginning progress and perseverance in all good Or thus The will of man set at liberty by grace is onely free in its choice both of good and evil V. That there is a state of grace attainable in this life from which it is difficult if not impossible to fall away More particularly I now come to satisfie the Christian Reader concerning the following Discourse The offence that was taken at my Sermon was either in gross from the general tendency of it or in particular from that distinction which I made 'twixt goodness and Mercy and from that passage concerning the

are all the Debtors of Heaven God for Christs sake doth forgive us many talents The wicked servant is he that takes his Brother by the throat without all mercy and pity wil not forgive those few pence that his brother oweth him the servants being sorrowful shews how much it troubles good men to see their fellow-creatures so hardly dealt with the Kings anger expresseth the wrath of God kindled against those who are found guilty of this great cruelty and ingratitude cruelty against their Brethren ingratitude against their Father that when God hath forgiven unto them ten thousand Talents they will not for Christs sake forgive unto their Brethren an hundred pence God draws us with the Cords of a man i. e. with such reasons and arguments as are proper to work upon the rational nature to be drawn unto our duty by that soft yet strong cord of Love and Gratitude is most acceptable to God most delightful and pleasing to our selves and others 3. We are to be merciful propter necessitatem because of the necessity of the thing if we shew not mercy unto others neither will our heavenly Father shew mercy unto us In the close of that Parable which we quoted before Matt. 18. we read at the 35. ver So likewise shall my heavenly Father do also unto you if ye from your hearts forgive not every one his brother their trespasses which refers unto the 34. verse wherein is expressed the rigour and severity of God against offendors in this kind And his Lord was wrath and delivered him to the tormentors till he should pay all that was due to him Our Saviour likewise in that Prayer which bears his Name teacheth us to pray Matth. 6. 12. And forgive us our debts as we forgive our debters As it was said by Jesus Christ That he could do no mighty Works because of their unbelief Mat. 13. 58. meaning that though he had never so great a mind to confirm his Doctrine by Miracles and to give proof of his being the Messiah yet such was the incredulity and distrust of the Jews his own Countrey-men that they bound his hands and hindered him from doing of it Even so God Almighty our gracious and loving Father though he had never so great a mind to speak after the manner of men to make us Vessels of his mercy yet finding us fraught with all malice and envy straitened in our bowels filled with all cruelty hatred revenge we do shut up his bounty against us and indispose him to Mercy Matthew 57. Blessed are the merciful for they shall obtain mercy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the merciful shall be mercifully dealt with Though our mercifulness be not causa propter quam the cause for which we receive mercy by way of merit or condignity yet may we say it is causa sine qua non the cause without which we cannot obtain mercy though not by way of merit or condignity yet by way of preparation and Gods gracious disposition Many more grounds and reasons might be added but these may suffice to confirm and establish the point in hand Application I shall endeavour to improve this Doctrine two wayes 1. By way of imitation 2. By way of consolation 1. By way of Imitation Here is an excellent Copy for us to write after we have seen wherein the mercifulness of God consists let us patrizare endeavour to be like unto him 1. God beareth with the violation of his truth and suffereth with incredible patience those erring and wandering souls that go astray from it he does not here destroy men for their opinions sake We dwell in an age wherein we have a large subject to exercise our clemency moderation loving kindness and brotherly forbearance upon As we said before so now again the frogs of Aegypt were not more numerous then the errors and mis-shapen opinions that do infest the Church of God and are come up into the Palace of the great King God suffers them certainly we must if otherwise he would either do it himself or have appointed some persons under the Gospel to have done it If Moses was faithful in all things appertaining to the House of God Jesus Christ much more but our great Lord and Master the great Propognour of Truth directs to no other Weapons to to be made use of in this Warfare but such as are spiritual if his Kingdom was not of this World then must not his servants fight The Weapon which he hath put into our hands is his Word which is sharper then any two-edged sword by which we may best cut in pieces all those snares of error wherewith Satan hath entangled the souls of men When any fall mad or are distracted bereft of understanding though they do or say never so much evil though they should blaspheme God and the King we are so far from censuring punishing or destroying them that we pity them bewail and lament them we provide for their cure by all rational means if haply we may effect their recovery The case is much the same though I do not desire the parallel should run on four we cry out against Errors and declaim much against those phanatick Opinions that have so much troubled Israel and disturbed the peace of Gods holy Church and if it were in our power out of a pang of zeal in killing the Opinionists we might perswade our selves we should do God good service That we do reprove them from the Word of God that we sharply censure them that we do warn men both publikely and privately to take heed to their feet lest they be taken in the snare of death and so led away with the error of the wicked is a thing without question highly acceptable to God very useful and profitable unto men and herein the Gospel from place to place is our clear rule But that we should touch them in their Estates or practise upon their bodies for the cure of their minds or that we should seek to convince them by any other Arguments then those that are Divine and rational or where we fall short of conviction to add force and violence is a temedy for the cure of Error I am not for the present perswaded the great Physician of souls Jesus Christ ever prescribed Alas these are poore deluded souls not onely phanatick but lunatick how many amongst us are even distracted and bereft of their spiritual senses and understanding We are even to bear with them as we do with mad men and children to take little or no offence at their words but that we be as the blessed Apostle would have Timothy 2 Ep. Gap 2. v. 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Meekness instructing those that oppose themselves 1. We are to do this from the Divine Precept Matt. 13. in the Parable of the tares Ver. 27. The servants of the houshold came and said unto him Sir didst thou not sow good seed in thy Field from whence then hath it tares Ver. 28. He said unto them