Selected quad for the lemma: mercy_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
mercy_n	father_n	sin_n	sinner_n	3,110	5	7.5131	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A57545	The good Samaritan; or an exposition on that parable Luke X. ver. XXX----XXXVIII. A certain man went down from Jerusalem to Jericho, and fell amongst theeves, &c. By Nehemiah Rogers, preacher of the gospel.; Mirrour of mercy, and that on Gods part and mans. Part II	Rogers, Nehemiah, 1593-1660.	1658 (1658)	Wing R1823A; ESTC R222130	165,186	261

too be we never so rich and honourable let us not disdaine to visit the distressed though poore and loathsome It was a noble speech of Placilla Nicephor Cal l. 2.6.42 the most devout wife of Theodosius the Emperour who being blamed for visiting the sick and ministering unto them with her owne hands answered It well became her to consecrate the ministery of her hands to him who had bestowed the Empire on her husband and done more for her None can be so base and loathsome as we by nature nor any on Earth so rich and glorious as was our Saviour God equall with his Father Therfore seeing he thus abased himselfe for our sakes let us for his not disdain to performe the meanest office to the poorest Christian Object But they are visited with strange and noysome diseases Resp The greater their misery the greater need of thy hand of mercy Object But I indanger my owne life in visiting of others Resp If thou beest a publike Person thou art not bound to hazard thy life in particular mens cases Publike persons are the common good and cannot make their lives peculiar to one without injury to many A good Father may not spend his substance on one child and leave the rest beggars If a private Person and tied by speciall bond unto the visited As the husband is unto the wife the wife unto the husband c. such may ye must in their place and calling expose themselves to danger for performing of that worke which by virtue of their place belongeth to them which if in case the disease be contagious and infectious yet may be supplyed by others substituted in their place who are able and willing to performe the duties whereto they are deputed It is not necessary that Darius should enter into the Lions Den and salute Daniel there amongst those fierce companions it is enough that he speaks comfort to him through the grate as before was shewed And bound up his wounds powring in wine and oyle Text. The used in those Countries Oyle to make the face to shine and to annoint the feet therwith in their journies So Wine to refresh their spirits when they began to be faint and weary This Samaritane makes a Physicall use of both he cleanseth the wounds of this distressed man with the one and allaies the pains and mollifies the flesh with the other then binds up the wounds when he had thus done From the letter we observe Doct. There is a necessary and good use of Surgery and Physick for the bodies health and recovery Phisitians and Surgions are of ancient standing See Gen. 50.2 2 Kings 20.7 And the practise warrantable Ier. 8.21 22. Math. 9.11 Colos 4.14 2 King 20.7 Why else hath God put such virtue into herbs and plants Eccles 38.4 and other creatures serving for the curing of diseases which are hidden and unknowne to us till found out by the industry of man God created the Physitian Eccl. 38.1 and hath put into him the knowledge of nature therefore honour him Vse 1 The carelesse neglect and contempt of Physicke is justly culpable The Iewes detest all Physitians and have this Proverb Optimus inter medicos ad Gehennam but we have now to deale with Christians there are those who will not endure to heare of Physick pleading many use it but are never the better for it nay much the worse as the woman in the Gospell who suffered many things and spent all under the Physitians hands but had no helpe c. Let such remember this may so happen through the insufficiency of the meanes they deale with such as are ignorant and unskillfull or else they trust too much unto the meanes not seeking for a b●●ssing from the hands of God In these and such like cases let not the thing it selfe be blamed For upon the l●ke ground meate drinke or any other Blessing may be rejected Others there be who use it but either waywardly or wantonly The former sort are those who will not be cured as God spoke of Babell through the●t disorder The other sort are they who out of pride of nicenesse wil be physicking of their bodies for warts or pimples Law and Physick are for necessity not sport These offend against this Doctrin Vse 2 And would be exhorted to count it as a mercy of God and so to take it when in our necessities the help of Physick is offered and may be had only these caveats would be given First Use such meanes as God hath ordained and have a naturall power or virtue in them to help and cure As for charmes and spells they have not any power in them either by Creation or any Ordinance of God Satan is an expert Physitian and God for the tryall of us often suffers the cure by such meanes 2 Thes 2.10 But it is better to die of the disease then to have the Divell for Physitian Secondy trust not to the means 2 Cor. 16.12 but seek to God for his blessing therupon Vulnera nostra obligat Christas cum remittit peccata nostra condonat multiplicem in firmitatem Mystically Christ plaid the Physitian in our Redemption then he bound up the wounds of miserable man when as by satisfying his Fathers wrath and Justice he obtained the remission and pardon of our sins He powred in wine and oyle when as by the preaching of the Law and Gospell he brought man to righteousnesse so as that he was capable of this mercy and grace Two things especially then may hence be noted for our Instruction First Though man by sinne be desperately wounded yet by Christ those wounds of his are bound up and healed Doct. 2 Secondly It is by wine and oyle the preaching and applying of the Law and Gospell the threatnings and terrors of the one Oleum significat praedinationem Evāgelij consolantem erigen em consci entias c. vinū significat legem quae quasi mordet the comforts and promises of the other whereby he ordinarily works this cure on us For the former Christ is the Physition of our soules He it is by whom our wounds are bound up and healed our sins remitted Mal 4 2. Esay 5.3 35.4 5 6. Ephes 1 7. Act. 3 26. 5.31 2 Chron. 30.20 God healed the people i.e. forgave them So Psal 147 3. Isay 6.10 what the Prophets there speake of healing the Evange lists Math. 1● 15 Mark 4.12 expound forgiving Now if you aske how this is done I answer briefly 1. Christ covers our sins and binds them up in Iustification it being a thing without us 2. He heales our sinnes and soares in Sanctification working a righteousnesse inherent in us both these are from the blood of Christ and by both we are healed Vse Great incouragement to poore sinners The whole world was wounded a great Patient it was but here behold Magnus venit medicus c. a great Physitian steps in to our succour who undertakes the cure It was

And also in distributing of Rewards amongst them Ephes 1. 4.1.2 Towards his Enemies confounding their Projects holding up his kingdome in the midst of their malice 2. Their Persons so that not an enemy was left unsubdued Not Sin 1 Cor. 15.17 Not Death 1 Cor. 15.54 Nor Hell Revel 1.18 Nor Satan Colos 2 15. Nor the World Ioh. 16.33 Vse 1 The Use of this is first to informe us of the worth of the soule and the excellency of Salvation Were it not a rate and a pretious thing would Gods owne Son have come downe from Heaven and himselfe personally tooke the care therof Had it not bin of great worth would he ever have undertaken such a peculiar charge 1 Pet. 1.10 And yet we neglect so great Salvation We have a care to preserve a plant from withering a beast from perishing a body from dying and count of them who have care and skill this way but who esteemes or accounts of that care which keeps a soule from damning The more grace we have the more shall we be taken up with the contemplation of this subject and with the continuall study and care after it Vse 2 It should teach us dependancy upon Christ for life and for Salvation Paul was not ashamed of Persecutions 2 Tim. 1. because he knew whom he had beleeved he doubted neither of his care nor power and therfore committed his soule unto him against the last day when all forsook him 2 Tim. 4.16 17 18. And surely want of consideration of the care of God and Christ is the ground of all diffidence Math. 6. Why do men trust in themselves and friends but because they rest assured of their care and good-will towards them Did men rest assured of the care of Christ and compare his affections with other succours they would rather choose to build their hopes and assurances on him hence it is that Saint Peter useth this as an argument Cast your care upon him quoniam ipse cura est de vobis for he careth for you 1 Pet. 5.7 A right Judgement of Christ would help us to imploy our Faith in any condition whatsoever be it never so hard as 1 Sam. 26.10 11. While David had Faith in Gods Providence he could say of Saul The Lord shall smite him or his day shall come to dye or he shall descend into the battaile and perish Absit mihi a Iehovah God forbi that I should stretch forth mine hand against the Lords annoynted But when he once began to doubt of Gods care and providence then he said Tandem absumar die unaper manum Saulis Surely I shall one day perish by the hand of Saul 1 Sam. 27.1 See therfore that we get Faith in Gods Providence as well as in his Promise and feare not any of our adversaries or their malitious practise against us they shall never hinder us of salvation Psal 23. None shall be lost that are under his hand Ioh. 10.29 It is Gods command that he which hath received a calling should waite upon his calling Go then boldly to Christ thou that art of a drooping spirit beseech him to continue his care over thy poore soule It is of his fold beseech him not be absent when the woolfe commeth Be not thou wanting to thy selfe and rest assured he will no way be wanting unto thee 1 Pet. 1.13 Object But I am weake my sinnes are many How should he take care of such a wretch as I am Resp What was in this wounded man to move this good Samaritane to take this care of him but compassion in himselfe and misery in the object This is it that puts on Christ and causeth him as it were to turne Projector which way to shew mercy and do good So Hos 11.8 The Lord there sets himselfe to study and contrive mercy for his people gathering together his thoughts of mercy to conquer their sinnes which they in pride as it were did set up to pose his Covenant Object But though he hath taken this tender care of the Salvation of poore sinners will hee doe so still Resp He is Iesus Christ heri hodiè Yesterday and to day and the same for ever Heb. 13.8 there is constancy and continuance in this his care his mercies endure his compassions faile not Object But he is now in Heaven how then can he take care Resp He is so but there he is our Advocate and practising for us in that Court Secondly he hath made preparations and provisions for the future for us And on the morrow when he departed Text. c. Vers 35 This good Samaritane could make no long stay upon the Earth but as he tooke care of his Patient while be was present with him so now being to depart he commends him to the care of the Hoast with whom he leaves mony to supply that distressed mans necessities and withall gives speciall charge that he be well lookt unto promising to pay at his returne what ever above that he left should be laid out And on the morrow Text. Prima dies suit dies passionis altera resurrectionis Quis est ille alter dies nisi for te ille dominicae r●surrectionis de quo d●ctum est hic est dies quem secit Dominus Ambr. in loc To handle the words as they lye in order The time when he departed is here expressed It was no long stay he made in this same Inn So soone as conveniently he might he departed thence From the History first observe Victualing houses are not for residence of Travellers guests are to make no longer stay at such houses than urgent occasion requires with the spies in the morning they must be gone at furthest Iosh 2 Doct. Such then as sit from morning to night from day to day yea from weeks end to weeks end tipling and gaming turne the lawfull use of Ins into abuse Vse To prevent which officers should make conscience of their duties and see that such disorders be reformed we having the edge of the sword of Justice backt by laws and wholsome statutes So the poore that are would be better provided for in most Parishes and the increase of poore much abated if the penalties imposed on such disordered persons by the Statute were duely required and inflicted Myst Mystically the departure of this Samaritane from the Inn teacheth us Doct. That this world was no place for Christs aboade longer then while he had finished his worke So soone as his businesse was over Christ made no longer stay upon earth then needs must he departed hence on the morrow as it were and tarried not Ioh. 13.33 14.3.4 16 7 8. Luk. 24.5 6. Act. 1.9 10. Reason For 1. His Kingdome was not of this world as he himselfe avoucheth 2. He had businesse else where Ioh. 16.7 It was expedient that he left the Church on Earth in regard of carnall presence and that for us not for himselfe first to open Heaven for us Heb. 10.19 Ioh.

1 Tim. 5.17 Hence Saint Paul acknowledgeth it a Debt Rom. 1.14 into which debt he came by his Calling and the gifts that God bestowed on him for the Ministery of the Word Saint Cyprian speaketh thus Debere Presbyteros tanquam decimas accipientes ex fructu non recedere ab altar sed nocte dieque spiritualibus inservire Epist 66. Ministers as being receivers of Tythes of the increase ought not to retire from the Altar but night and day to attend upon spirituall things Vse 1 You will soon infer I doubt not upon the delivery of this that those Ministers transgresse who reap the Profits of a place and performe not the duty therto belonging who sheare the Sheepe but feed not the Flocke And indeed they faile in a very high degree Woe to the idle Shepheard saith Ezekiell that leaveth the Flocke the sword shall be upon his arme and his right Eye shall be utterly darkened A practise that cannot stand with the love we pretend we beare to Christ and which is expected from us Iohn 21.15 Lovest thou me feed my sheepe Upon which words Saint Gregorie thus inferreth Si dilectionis Argumentum est cura pastoralis quisquis virtutibus pollens gregem Dei renuit pascere summum pastorem convincitur non amare If care and diligence in a pastorall charge be an argument and certaine evidence of the love we beare to Christ whosoever furnished with gifts and abilities thereunto refuseth to feed Christs flocke is to be taken pro convicto that he beares no good affection to the chiefe Pastor of our souls Nor can negligence and unnecessary absence of a Minister stand with that true love he ought to beare unto his Flocke Then especially doth the Divell sow his tares whilst the Husbandman is a sleepe then are the Sheepe apt to straggle and run into many dangers whilst the shepheard is from amongst them Moses was not above forty daies away but upon his returne he findes his people worshipping a golden calfe which they had set up Exod. 31.1 Nor can this Practice stand with the Lawes of Princes and Decrees of Councells which even the darkest time of ignorance have made divers Cannons and Constitutions charging a Minister with Residence as Conc. Antioch Can. 17. Conc. Sardi 14. Can. Si qui● vult c. Dist 39. Conc. Calsid Can. 10. Conc. Trid. Sess 7. cap. 8. Quest Is there then no just and lawful cause for a Ministers absence Is he so tied to reside upon his cure as that upon no occasion he may absent himself from his people for a while Resp Valentia with others do observe that this Commandement of Residing is praeceptum affirmativum and so binds not semper or ad semper nor may it be laid in the ballance stript from those necessary materiall circumstances which should give it waite There may be certaine cases which may excuse Ministers absence for a time 1. Wh●● it is Pro vita viatico for recovery of health preservation of life and necessary mainetenance For Recovery of health this staid Epaphroditus from the Church of the Philippians As soon as he was recovered he was sent by S. Paul Phil. 2.25 28. So Sylvanus Bishop of Philopolis in Thracia being of a very sickly constitution was remooved thence to Troas a hotter Climate as we read Socrat. lib. 7. cap. 37. Thus if a Pastor be sick in body and the place where hee lives unfit for his Recoverie it would bee hard-heartednesse in a Flock as Moscouius notes to barr the Physitian of their soules the use of lawfull means For Preservation of life Say a Pastor be personally sought for and cannot remaine with his flock without perill of his life in this case it is lawfull for him to absent himselfe So Elijah fled from Iesabell 1 King 19. and S. Peter left the Church of Hierusalem to escape Herods fury Act. 12. And S. Paul left the Church of Damascus when some sought to lay hands on him and slay him Act. 9. So Athanasius left his Church at Alexandria and was hid in a dry Cisterne six yeares and in his Fathers too be foure mouths and makes this Apologie for himself Quis mihi mirabiliter divinitus erepto vitio vertat Tripart hist l. 6 c. 22. quod non in manus me quaerentium rejecerim c. Who can blame me being miraculously delivered that I did not cast my selfe into their hands that sought me Our Saviour wish't his Disciples when they were persecuted in one City to slie into an other Math. 10. But here S. Austins caveat in his 18. Epist to Honoratus must be observed The Persecution must be Personall not Generall for a generall persecution both of Pastour and flocke together is likened by that Father to the equall danger of Marriners and Merchants in the same Ship in a great tempest Now God forbid saith he that the Master leaving his passingers behind should save himselfe by boat and commit the Vessell to the mercy of the unmercifull waves Such a Minister is compared by our Saviour to an hireling Ioh. 10. For necessary maintenance Nature allowes that a man should keep himself from hunger and unrelieved penury D. Den. expos on 2 Pet. c. 1 verse 1 p 122 So S. Paul 2 Cor. 11.8 And indeed it is a kind of Persecution to mussle the Oxe which treadeth out the Corne. In case of want a Minister may lawfully leave this or that particular Congregation and take another So when a Minister is to give attendance in some Courts of Justice where he is impleaded or hath some necessary suit in Law depending which requires his personall presence and appearance In this case Councels have by their Canons grated liberty for a Minister to absent himself a while from his people 2. As a Paestour may be absent in these and such like private cases So when the busines about which he goeth is more publicke and tends to the Profit either of the Vniversall Church or of some Particular Campcius Moscomus and others which write upon this Subject do reduce hereto the going to Generallor Particular Synods for compounding differences Writing against the Churches adversaries and such like profitable imployments Thus S. Ambrose Serm. 28. maketh his Apologie to his People Alterius Ecclesiae necessicatibus evocatus minimè vobis solitum studium dependisse videor being called forth by the necessary businesse of another Church I seem not to have bestowed on you my wonted care There are other cases which might be alledged but this shall serve for the first answer to the Quare 2. We must distinguish of Residence It is two fold Personall or Pastorall Not so much the former as the latter is required jure divino Some are Personally resident but not Pastorally urgent Occasions publike Attendance and such like before spoken of requiring their absence they feed their Flocke immediately themselves so often as they can and mediately by others when themselves cannot Thus Timothy to whom S.

observe all things Phil. 4.8 Whatsoever things c. 2 Cor. 8.7 In every thing 2 Thes 2.17 both word and workes See then thou gettest into thy soule the conscience of every Commandement Legall Evangelicall and keep thy self in a readines to the duty within the compasse of thy Calling and ability Likewise Text. Not as the Levit and Priest but as the good Samaritane did so do thou Whence we learn first Doct. Examples are Instructions God teacheth as well by them as by Precepts Mat. 5.12 chap. 12. Hence it is that Scripture is so stored with Examples of all sorts we may reduce them to two heads Such as concerne God or man Those that concern God respect either his Iustice or his Mercy Examples of his Iustice are written for our profit 1 Cor. 10.11 2 Pet. 2.6 Luk. 17.32 So also those that are of Mercie Psalme 32 6. Iam. 5.11 Examples of Men are either of Saints or Sinners if of Saints then either of Virtue or of Vice the one sort is propounded for imitation as Rom. 4.22 23. Mat. 12.42 The other for Caution being set up as Rocks in a Map to be avoided Examples of the wicked these must likewise teach See Mat. 12 41. 1 Cor 10.6 7 8. Reason The Reason is evident Rom. 15.4 If every thing written be written for our learning then Examples questionlesse Scriptae sunt etiam ruinae priorum ad cautelam posteriorum Ardeus Vse 1 First Take notice of Gods goodnesse to us in providing so many helps for us necessary to Salvation Two Senses there are of learning seeing hearing Neither of these you see are without meanes of Instruction To our sight he hath laid open the book of the Scriptures and the great book of the creatures wherin we may read his Power Wisdome Justice Mercy he hath both described a way to life and set up leaders and guides in that way Not a vertue commended not a vice forbidden but God hath exemplified in some patterne both for the better direction of the faithfull and greater condemnation of the wicked An help it is to have a coppy but a greater help to see the Master make the letter Vse 2 Let us learne by Examples Iob 8.7 and not sleightly passe over those recorded in the Word and daily brought to light as we do strange Countries in a Map but so read and observe as if we did see acted before our eyes what in Scripture is recorded to have bin done by or befallen others Good Examples of the Saints God sets up like lights to direct us in the way of Piety Thou hast a good Neighbour by thee a godly man dwelling neare thee thou shouldest be better by him and profit by his Example as the contempt of the Word so the contempt of Example makes us liable to Gods wrath Object But say he is an ill one Resp Something must be learned notwithstanding How often in Scriptures are the Examples of Heathens in some actions propounded for Instruction If Good to shame and provoke us Ier. 2.11 Mal. 3.8 1 Cor. 5.1 If Bad to worke detestation in us Deut 18.9 Ephes 4.17 Something still must be learned out of the sinners Schoole As Cato senior did sometimes say Wisemen have more to learne of fooles then fooles of wisemen Secondly we learn hence Doct. 2 It was not the Priest and Levite he must imitate but the Samaritane Hence the Example of Angells is propounded Mat. 6. And of the Saints Iam. 5.10 Heb. 11. 12.1 1 Thes 1.6 Phil 3.17 yea of Christ himselfe Heb. 12 2. 1 Pet. 2.21 Ephes 5.2 nor would Paul himselfe be followed further then he was a follower of Christ 1 Cor. 11.1 Reason They are least faulty now every fault in a set coppy is important and may prove a rule of error Vse 1 This condemnes such as still are following the worst they can imitate none but such as have beene gracelesse The complaint in Seneca well suites the times Men commonly live not ad rationem but ad similitudinem and through the vicious dispositions of our heartes it comes to passe that the worst examples have our greatest allowance As for the practise of Saints commended to our imitation we can give their practise the praise Laudamus veteres sed nostris utimur annis Abrahams obedience Sarahs modesty c. shall have commendation but every Iesabell or courtly Herodias every Saul or Achitophell shall rather be followed What is this but to be like the Dogge or Swine to imitate them in their beast●y practises Or if we do follow them it shall be in their erring Noah in his drunkennesse Lot in his incest Iacob in his lying Abraham in his doubting David in his adultery Peter in his backesliding loving that in the Saints which the Saints never loved in themselves their vices Like flyes we slip over all the sound parts of the body and light upon soares and ulcers making the Saints foyle to be our jewell their shame our glory Thus Theodosius excused a fowle fact because David had done the like to whom S. Ambrose makes this answer qui sequutus es errantem sequere paenitentem But this we cannot hit on A light pensill can draw the wharts and wrinkles of the face but not the visage to the life Lapsus sanctorum ut non cadamus non ut cadamus prebentur exempla Such as passe by the good examples of the godly and imitate them in their sin I cannot better resemble then to the Aegyptians who beheld the Sun the Moone and all the glories of nature without admiration but if they meet with a Cat or Crockodile they strait bow their knees and fall downe to worship Vers 2 Seeing we are given naturally to apish imitation let us suffer Christian prudence to make choice patternes Christ he is the patterne of patternes the rule and measure of examples he gave us an ensample that we should follow his steps 1 Pet. 2.21 The Saints are next and their examples bind us to imitation now how farre we may make their practise our patterne would be enquired And here that usuall distinction of Actions Ordinary and Extraordinary would be remembred Some of their Actions were Extraordinary being done by vertue or Extraordinary calling as Gen. 12.1 2. 22.10 or Extraordinary instinct as Eliah calling for fire from Heaven 2 King 1.10 so Num. 25.7 8. Or occasioned by speciall necessity of times as Act. 4.32 Act. 20.34 Other of their Actions were Ordinary and those admit of a threefold distinction some were good others bad others of an indifferent nature As for those which are noted as sinfull wherein they bewray humane infirmity they are as the darke part of the cloud which waited on the Campe of Israel which while the Egyptians followed they were deceived and in the end drowned These are spectacles of humane frailty not examples for like practise Their good Actions were their practises according with the Law of God as their meekenesse obedience patience