Selected quad for the lemma: mercy_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
mercy_n	great_a	sin_n	transgression_n	3,082	5	10.1157	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A42553	Philadelphia, or, a treatise of brotherly-love Shewing, that we must love all men: love the wicked in general: love our enemies: that the godly must especially love another: and the reasons of each particular love. The manner of our mutual love; the dignity, necessity, excellenc, and usefulness of brotherly-love. That the want of love, where love is due, is hatred, shewed in divers particulars. The greatness of the sin of malice and hatred; with the reasons why wicked men hate the saints: together with cautions against those sins that break the bond of love. Many weighty questions discussed, and divers cases cleared. By William Gearing, minister of the word.	Gearing, William.	1670 (1670)	Wing G436C; ESTC R223669	92,727	215

able be an Argument of the want of Love to God whether on the other side forwardness in relieving others be always a sure sign of one that truly loveth God Resp I answer No for a man may bear the Burdens of the needy and be helpful to them in many other respects although he hath not the Love of God dwelling in him 1. Out of a hope to merit at the hands of God and to make amends for his sins by this means which maketh these things abominable in the sight of God and exceedingly wrongeth the free Grace of God and the perfect merits of Christ Such are the alms of the Papists many times and those works whereof they so much boast 2. He may be moved unto it out of vain-Glory that he may have the praise of men and be counted a liberal and free-hearted man so the Pharisees gave alms with sound of Trumpet 3. He may do it out of a natural pity and a kind of freeness of spirit as many of the Heathens have done Therefore this alone unless it be joyned with other Graces and fruits of Grace in an holy Conversation is no sufficient argument that a mans heart is possessed with a true and sincere Love of God so that the want of this Christian Compassion and its fruits is enough to prove him that hath this worlds goods not to have the Love of God dwelling in him but the practice of this duty alone is not sufficient to prove a man to have the Love of God in him He that wanteth the use of his hands cannot b● a good workman in the exercise of a trade or handy-craft but yet eve y one that hath the use of his hands is not a good work-man but there is more required as skill and exercise in such a trade so it is in this case Therefore St. Paul saith Alth●ugh I give all my goods to the poor and have not love it profiteth me nothing 1 Cor. 13.3 supposing that a man may not only give plentifully but give away all and yet want the truth of Love to God and to his Brethren SECT II. NOw as to inward burdens I will shew wherein Christians bearing of one anothers burdens consisteth In general it is to ease and refresh the drooping Spirits groaning sighing and mourning under the burden of Sin this is as the Prophet speaks in another case To loose the bands of wickedness to undoe the heavy burdens to let the oppressed go free and to break every yoke I shall lay open this duty in sundry particulars 1 When we pray for them in their calamity as earnestly as importunately as affectionately as for our own souls burthened with the same Load Thus Job prayed for his 3 Friends and the Lord was reconciled with them Job's prayers eased them of the burthen of Gods Wrath which might have layen long upon them Cry to heaven for pardon and you give present ease to one another pray for the Favour of God and ye make each others sins lighter than a Feather which before were as heavy as a mountain of Lead 2. When we can mourn with them and for them lament their iniquities and be humbled for their sins as for our own when we can bow down heavily as though they were our Brethren and behave our selves as one that mourneth for his mother Moses by his prayers and tears did bear the burden of the whole Camp of Israel Mutual Humiliation for one another brings mutual ease 3. When we labour the Conversion and Reformation of one another Jam. 5.19.20 He that converteth a sinner shall save a soul from death and shall bide a multitude of sins here is Salvation from death and sin from multitudes of sins a deliverance from two insupportable burdens which have broke the backs of all the damned cast-aways 2. When we direct them to a right course of obtaining and regaining the Favour of God from our own experiences As men who have been troubled with any pain will tell those who have been labouring with the same by what means they had present ease What Medicines what Oyntments what Salves they used make tryal of the same and ye will find present ease Thus when Christians who experimentally know the burthen of sin the horror of guilt shall communicated their counsel and directions This I did and I obtained pardon I humbled my soul I tasted I prayed I reformed I departed from evil and the Lord gave me present ease 5. When we apply the comfortable promises of the Gospel to them Seest thou a fellow-Christian Christian bitterly bewailing his sin full of shame and sorrow for his sin going hither and thither like a desolate forlorn man fearing his estate and condition questioning his Salvation trembling at the thoughts of Hell then must thou apply Gospel-promises to such a one The truth is the promises do belong to none but to burdened sinners Come unto me all ye that are heavy laden and I will ease you This is to pour Oyl into their wounds this is to bind up the broken in heart when we aptly apply the promises to them Dost thou hear them complain of the greatness of sin apply that place Psal 25.11 Pardon mine iniquity for it is great Christ came to save the chief of sinners Dost thou hear them complain of the multitudes of their sins apply that of Exod. 34.7 The Lord c. forgiving iniquities trangressions and sins Do they complain of their misery apply thou the promises of mercy Do they complain of their unworthiness apply the promises of free Grace tell them that God will freely heal all their backslidings SECT III. THe reason why we are to bear one anothers burdens is because in so doing we shall fulfil the Law of Christ it is the Law of Christ it is the command of Christ that we should bear one anothers burdens that Law which compels you to o●her duties constrains you to this duty also Quest But where do we find that Christ gave this Law or what is that Law of Christ Resp I answer that Law which commands us to love one another which our Saviour frequently calleth his Commandment here he calleth his Law and Command Quest But what is that Law of loving one another to bearing one anothers burdens Resp 1. Yes because in commanding us to love one another he commandeth us to do any office of Love and Humanity one to another whereof this of bearing one anothers burdens is none of the least duties of Christian mutual Love 2. Because our Love of one to another must conform to Christs Love which he shewed unto us Now herein Christ did commend his Love unto us in that he was pleased to bear ●ur burdens the burden of our sins and of his Fathers Wrath was laid upon his Shoulders Had not the Lord Jesus bore our burdens for us we had been for ever crushed and sunk down under them Shall Christ bear our Burdens and shall not we bear one anothers burdens and shew our selves

find Love there they return Love they return good to none but to such from whom they receive good where no Love is shewn there they will shew no Love they will return evil for evil What others measure to them they will measure the same to them again 2. Because their Love at best is but verbal and complemental consisting rather in wishing than in supplying They have words at will Oyl and Butter enough in their mouth to supply all but they keep all to themselves they have little to spare to their Neighbour whatever his need be They give as good words as need to be Depart in peace be warmed and filled but give him not those things that are needful Jam. 2.16 3. Because the Love of Publicans lasteth no longer than their friends Love lasteth they often change in their affections How often is the Love of carnal men turned into Hatred and their friend-ship into enmity the Love of Publicans is but Love of retaliation but this Love is a constant Love Let their enemies smile or frown they love them Let their enemies do good to them or do evil still they love them and do good unto them let their enemies bless or curse them yet they love them yea when their enemies are in their height of malice they love them and pray for them Many waters of their enemies unkindness and the raging floods of their enemies malice shall neither quench it nor drown it They may cool it but cannot quench it they may for a while keep down the Flames but cannot put out the coal of Love within them SECT II. Now I will shew bow no Publicans or wicked men can love their enemies 1. THey may speak fair to their enemies but this is not Love their words are smoother than oyl yet then their hearts are full of gall and bitterness and of mischievous devices Joab spake friendly to Abner while his heart was full of murderous intents 2. They may salute their enemies yet then as Judas they may seek an occasion to betray them as he did by a kiss and an embrace and while they flatter them they spread a net for their feet making them a sure prey and if their feet be entangled they are fast enough for running away Yet no wicked man can or doth Love his enemies so as to wish well to them as often as they have opportunity they cannot they will not pray for them but when occasion is given they will curse such as bless them and will deal despitefully with them The reasons are these 1. Because this Love is a fruit of the Spirit and proceedeth from grace And it is as possible for Thorns to bring forth grapes as for a wicked man to bring forth such fruits of the Spirit This Love that I speak of groweth no where out of Paradise but in a gracious heart there is no such flower to be found in Natures Garden Though men naturally love their kinred and their friends yet they cannot love their enemies Naturally men hate their enemies Nature judgeth it seemly and ju●● to to be revenged on enemies to give the same measure that their enimies measure to them Every natural man is of the Pharisee's judgment That we are bound to love them that love us and hate our enemies Hence it is that men bring Arguments to justifie themselves in their malitious actings against their enemies and satisfie themselves with their own fallacious argumentations That wicked men cannot love their enemies will appear if we consider what their hearts are filled with Rom. 1.29 The Apostle saith they are filled with all unrighteousness wickedness malitiousness full of envy murder debate deceit malignity Did not God set a dam and keep within the banks those seas of malice in mens hearts the whole world would soon be drowned in the flood of maliciousness Now before it is possible for a wicked man to love his enemies his heart must be emptied of that envy hatred and malice the Spirit of regeneration must in a wonderful manner dry up this Sea of wickedness and they must be brought to cast out Envy Hatred and Malice out of their Hearts as they would Toads out of their Bosoms 3. Because they must first deny themselves and become patient and meek in Spirit and be content to suffer injuries affronts 〈◊〉 much evil-dealings before they can bring their hear● to love them that acted all enm●●● agai●●● them Oh What Grace is required to bri●● the hearts of men to be meek when provoked and to be content to suffer much evil SECT III. Quest HOw must our Love be extended to the enemies of God of his Church his Truth his Saints For even to these we must manifest some Love in praying for them Resp In answer hereunto I desire you to consider these things 1. Pray that God would put hooks into the Nostrils of these Leviathans that they might not always make havock of the Church of God that God would frustrate the malitious designs of mighty Nim●ods and bring their enterprizes to nought Thus David prayed that God would turn the Wisdom of Achitophel into foolishness 2. Pray that God would open their eyes that they may see their own madness in kicking against the pricks and that all their plots counsels malice against the Church will undoubtedly turn to their own destruction with●ut re●●●●ance How did St. Stephen's prayer ●●ke 〈◊〉 St. Paul who was one of his per●●●utors from a Blasphemer and a Persecutor ●od made him a great Instrument of his Glory and a choice vessel of his mercy But yet when wicked men openly and wilfully manifest their hatred and malice against God we must be friends to none that are enemies to God Thus David saith unto God Do not I hate them that hate thee and am not I grieved with those that rise up against thee I hate them with perfect hatred I count them mine enemies Psal 139 27.22 I hate none but Gods enemies those I count mine enemies I am not troubled at him that wrongeth my person or good name but at him that blasphemeth my God and persecuteth his Truth and his Saints for the name of Christ these do I count my enemies I have have hated the congregation of evil doers and will not sit with wicked Psal 26.5 He would not so much as sit with them because he hated them As friendship with the world is enmity with God so to contract friendship with the wicked is to joyn with Gods enemies and to cause him to turn enemy to him that so doth See what a sharp check was given to Jehoshaphar for joyning in friendship with two wicked Kings as Ahab and Jehoram 2 Chron. 12.2 Shouldst thou help the ungodly and love them that hate the Lord therefore is wrath upon thee from the Lord. David did set light by the hatred of the world but yet strived stoutly for the maintenance of Gods Glory insomuch that he would undertake open war against all the Enemies of God

to the wicked is but like the crums that fall from the rich mans Table but his special Love and Favour are the Dainties upon that Table which none but his Church doth feed upon God causeth the Sun in the Firmament to shine upon the just and the unjust The light of the Sun is a great yet common mercy but God hath promised that he will be a Sun and Shield to his Saints and give both Grace and Glory God will give the Light of the Sun to the wicked but the Godly only shall enjoy the Light of his Countenance He will give to the wicked Rain the Dew of the Clouds but the Godly only shall have the Dew of Heaven poured on them If the Lord doth bestow the chief of his Love upon his people then must we Love them as God doth and bestow the chief of our Love upon them 2. Because Jesus Christ himself loveth the Godly above all he thinketh nothing too dear too good for his Saints his Blood his Life his Righteousness his Spirit his Grace his Glory his Kingdom He thought no evil too great to suffer for his Saints What Reproaches what Blasphemies what contradictions of Sinners What Pangs what Sorrows what Tortures what Agonies did his spotless Soul endure if here be no Love to the Saints where is it Ye then that profess your selves to be Christs Disciples imitate your Master in this in bestowing your best Love upon those that are truly Godly By this shall all men know that ye are my Disciples if ye love one another Joh. 13.35 In this sence to be a Disciple of Christ is to be a Child of God for it is meant of a practical Disciple one that learneth of Christ not only by his Word to know his Will but also by his Word and Spirit to follow him It is as if our Saviour had said your gifts of working Miracles and casting out Devils in my Name your preaching my Word your Praying are not such signs that ye are my Disciples as your Mutual-Love I your Master do love you and what is your Love one to another but a reflected beam of my Love 3. The Holy Ghost loveth the Saints chiefly he is pleased to make their Hearts his Temple to live and dwell in The Spirit hath his residence in them he hath desired them for his Habitation he ever keeps home in a Godly mans heart he dwelleth in him and shall be in him And as himself so his Graces shall still abide in him The anointing which ye have received from him abideth in you 1 Joh. 2.27 The comforter shall abide with you for ever Joh. 14.16 So shall his Comforts too though not always alike perceived The Spirit dwelling in a Christian storeth him plentifully His Divine Power gives him all things pertaining to Life and Godliness This unfeigned Love to the Children of God is a special and principal fruit of the Spirit Gal. 5.22 The fruit of the Spirit is love joy peace long-suffering gentleness goodness faith Love is in the forefront Now it is by this Spirit of God that Men and Women are regenerate and born of God By this Spirit they are born again and made the Children of God and the same Spirit which giveth them this new birth doth bring forth in them this fruit of Love Now seeing the All-glorious Trinity love the Saints so dearly so peculiarly is there not reason we should do so If we love not as God loveth in setting our special Love where he sets his special Love we cannot be followers of God as dear Children 4. The Holy Angels are ready to do Godly men all the offices of Love and take special care of them now the Saints shall be in Heaven as the Angels of God are let us then be like them here upon Earth The Angels of God are willing to do any office of Love for the meanest Saints they are their ministring Spirits for their good Shall not we then love those whom the glorified Angels do so dearly and tenderly Love 5. Because of that near union which the Saints have with God and Christ therefore we must bestow our special Love upon them Christ and his Saints are so neerly united to each other that they are said to be one they are one in Spirit So that if God and Christ have our special Love the Saints that are one with God and Christ must have our special Love also And he that doth not love a Saint doth not love God with special Love he that doth not love the Saints above others doth not love God above all things God Christ and all the Saints are but one entire object of our Charity only here is the difference God and Christ is to be loved for himself and the Saints are to be loved for God and in God In God not without him for God by vertue of his Command So that our Love to the Saints is per redundantiam it doth redound from God to the Saints Christ and the Saints are as a Man and Wife he that doth not heartily love the Wife doth not truly love the Husband because they are but one Flesh So it is in our Love to Christ and his Saints who make but one mystical Body He that loveth not the Members of the Body loveth not the Head Let us suppose the glorified Body of Christ in the Heavens were upon the Earth with us no doubt but we would be very officious and respective of it and in an holy Emulation we would strive who could manifest greatest Love to his glorified Body How would ye cry out Oh yonder is the Body that was whipt and scourged buffeted peirced nailed and broken for us that glorified Body was the Body that was crucified for me Let me be Anathema Maranatha if I should not love him that loved me in so wonderful a manner But as our Saviour said to Judas repining at the cost bestowed upon him Me you shall not have always but the poor ye shall have always among you so may he say to us Me you have not among you but I leave among you a most fit Object for your Love I leave my poor Saints to be with you always which I do as much respect as I do this glorified Masse united to my Godhead What Love ye bestow on my Saints I will set it on my score as if ye had done it to my glorified Body Therefore such do but prate of Love to Christ as do not love his Members And were the Lord Jesus upon Earth conversant among men they that grieve mock and hate the Saints and shun their company would do the same to Christ himself Tell me can that sore eye that cannot endure to look upon a Candle but it smarteth and aketh can it endure to look upon the Sun He that can not endure to see a spark of Grace Holiness shining in a Saint but he hates and scoffs at it would that man endure to see the Sun of righteousness himself