Selected quad for the lemma: mercy_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
mercy_n	hear_v	lord_n	sin_n	15,720	5	5.7661	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A47145	George Keith's Fourth narrative of his proceedings at Turners-hall divided into three parts : detecting the Quakers gross errors, vile heresies, and antichristian principles, oppugning the fundamentals of Christianity, by clear and evident proofs (in above two hundred and fifty quotations) faithfully taken out of their books, and read at three several meetings, the 11th, the 18th, and 23d of Jan., 1699 before a great auditory of judicious persons, ministers, and others, more particularly discovering the fallacious and sophistical defences of George Whitehead, Joseph Wyeth, and seven Quakers of Colchester, in their late books on all the several heads contained in the printed advertisement : to which is prefix'd, the attestation of five ministers of the Church of England, to the truth of the said quotations, and a postcript [sic] / by George Keith.; Fourth narrative of his proceedings at Turners-Hall	Keith, George, 1639?-1716.	1700 (1700)	Wing K167; ESTC R2430	153,412	130

Humility But do no not they better who confess their Sins and yet through humane Frailty find that they relapse into some Sins than such proud Pharisees among the Quakers who neither confess nor forsake their Sins such as their sinful Ignorance and Errors in the great Fundamentals of the Christian Faith their too high Esteem of themselves and Uncharitableness towards others calling all others but themselves The World and Idolaters and their Worship Idolatry And if any formerly among them come to a more sober Mind and to a more sound Understanding and Faith in Christian Doctrine and are more charitable towards others They call them Apostates as they do call me and others whom God in his great Mercy has of late recovered from the Errors and Uncharitableness that were and are among them so that for owning the Protestant Churches and that we can join in the Worship of God with them we are rendred Apostates by G. VV and his Brethren in their printed Pamphlets against us But if we be Apostates for this then by G. VV's and his Brethrens Sentence all the Protestant Churches are Infidels and Idolaters But if the Church of the Quakers be a sinless Church that need not to confess their Sins nor pray for Forgiveness of their Sins how doth this agree with the large Acknowledgments that G. VV. has made in his Christian Epistle to the People called Quakers of so many things amiss among them as above quoted Either such faulty Persons are owned Members of their Church or they are not if they are not why do not they disown them and excommunicate them or declare them to be none of them If they own them to be of their Church then their Church is not without Sp●t Wrinkle or Blemish and consequently not the Church of Christ by G. F's Doctrine If it be said The Tares cannot be discerned oft times from the Wheat then where 's their Spirit of discerning whereby they can know who are Saints or Devils without speaking ever a Word Surely if they have such a Spirit of discerning their Sin is great to suffer such a Mixture among them as G. W. complains of in his Christian Epistle especially now that they reckon E●oth's Prophecy is fullfilled in them Truth and Inn. p. 13 They i. e. the Quakers are the ten thousand of his Saints in whom the Lord is come to execute Judgment upon all Why do they not begin at home and first cleanse their own House and purge out the old Leaven from among them How is it that diverse unclean Persons even of their Ministry have been owned to preach among them while living in secret Uncleanness diverse of whose Names they know I can produce Why did they not discern them seeing they have as they pretend an infallible discerning of Mens Hearts Or if they did discern them why did they not discover them and get them cast out of the Camp As to the Instance above given of the daily Sacrifices for Sin which were offered under the Law If it be replyed That they grant the Law made nothing perfect but now a sinless Perfection is brought in by the Gospel I ask them what became of them all of that ancient Church who daily confessed their Sins and prayed for Forgiveness when they died Did they die in their Sins Or where were they cleansed from their Sins after Death Or did they all perish according to G. W's manner of reasoning against his Opponents in his Voice of Wisdom above quoted As to that Place in Scripture The Law made nothing perfect and other the like Places they are to be understood first Comparatively the Gospel State under the New Testament as to the general is a State of more Purity and greater Perfection than the State of the People under the Law Secondly The ceremonial Part of the Law as Circumcision and the Sacrifices did neither in whole nor in part give them the Remission of their Sins but were Types of Christ that alone Sacrifice by which Remission of Sin and Sanctification both then was and now is obtained It is on the Conceit that the Quakers have of their sinless Perfection especially their Ministers that they are not known to pray for the Forgiveness of their Sins in their publick Meetings which gave occasion to that Question in Truth defending the Quak. by G. VV. p. 8. Q. 11. Do not you think it needless to pray for the Pardon of your Sins To this G. Whitehead replies We have prayed for the Pardon of our Sins and the Lord who heard our Prayers hath pardoned and remitted our Sins by the Power of the World to come which we have tasted and do taste of as many witness But of late some of them have got a way to pray in the third Person plural in their Meetings as I have observed as thus If any here have sinned against thee give them Repentance and Forgiveness Or thus Pardon them that have sinned against thee Thus I have heard John Field pray but I never heard him or any here in England to the best of my Remembrance pray in the first Person plural Forgive us our Sins though Daniel and the best of the holy Men recorded in Scripture prayed Forgive us our Sins A Quaker said George dost not thou know that it is the manner of Friends if any have done amiss to deal with them and get them to confess and ask Forgiveness I said that was but as to particular Persons and private Offences but that was no Proof as to their general Confession and praying for Pardon of Sin Another Quaker stood on a Bench and began to read a Passage out of a Book of mine called The Way cast up printed in the Year 1677 containing some Words of Prayer which I said I had heard or Words to that effect used in our Meetings both to God the Father in the Name of Jesus Christ and also to Jesus Christ naming him by the Name Son of David This Passage that Quaker brought his Name as I am informed is John Whiting to prove that the Quakers prayed for Forgiveness of Sin for I was then a Quaker but what he read out of my Book not being well heard he was desired to hand the Book to the Minister that stood by me and read the Quotations which was done and the whole Passage containing a Prayer was read which is this VVay cast up p 121. Son of David have mercy on us O thou blessed Lord Jesus that wert crucified and died for our Sins and shed thy precious Blood for us be gracious unto us Thou that in the Days of thy Flesh wert tempted of Satan afflicted bore our Sins on the Cross felt our Infirmities and wert touched with them O thou our merciful High Priest whose tender Bowls of Compassion are not more straitned since thy Ascension but rather more enlarged and whose Love and Kindness is the same towards thy Servants in our Days as it was of old help us and strengthen

Lines immediately going before the Quotation W. Burnet clears the matter That he was not for having People go on Pilgrimage to Jerusalem either for Christ or to Christ W. Burnet in his Capital Principles p. 24. Israel of old he saith were commanded to go up to the literal Temple at Jerusalem to worship but now God's Worshippers may worship him each one in his Respective Place Yea G.W. in his Light and Life takes that to be W. Burnet's Sense That Christ was to be sought and found at such a Distance by Faith and yet he still objects against Christ sought at a Distance without us even by Faith as in Heaven above the Clouds or as he suffered at Jerusalem I ask saith he if the Object or Foundation of the Faith he divided from the Faith From which reasoning it is evident he is against Christ as without us as at a distance either as he suffered at Jerusalem or as he is now in Heaven to be the Object of our Faith And whereas in that called Some Account from Colchester they quote Rom. 10. 6 7 8. and set down the Words at full Length why do they not quote and set down the Words in p. 9 10. That if thou shall confess with thy Mouth the Lord Jesus and believe in thine Heart that God hath raised him from the dead thou shalt be saved By all the things that have been objected against G.W. to move him to give some confession of his Faith in the Man Christ as he suffered and rose again without us and is now in Heaven without us in that very created Nature of the Soul and Body of Man he had on Earth as in Union with the eternal Word and that as such he is the great Object of our Faith for Remission of Sin yet he cannot be drawn to it which still shews he remains in his vile Antichristian Doctrine As to his seeming Confession to Christ without in his Supplement to the Switch we shall see ere long in its Place In his Truth and Inn. p. 54. he seeks to excuse W. P's Saying in his Quakerism a new Nick-name p. 6. Faith in Christ's outward Manifestation has been a deadly Poison these later Ages has been infected with G. W's Defence is 'T is making Faith in the History thereof that is in Opposition to his Power and Work in the Soul and to Godly living as is evident in the Place quoted But did I. Faldo W. P's Opponent make Faith in Christ's outward Manifestation in Opposition to his Power and Work in the Soul Nay surely nor did any other of their Opponents teach such Doctrine But this is the common way of G.W. and his Brethren to cloak their own vile Errors they will misrepresent their Opponents Principles It 's sufficiently evident from G. W's Doctrine that he has all along opposed Faith in Christ's outward Manifestation as necessary to Salvation and it will yet further appear Again he excuses W. P's Saying Truth and Inn. p. 55. And since they believe that outward Appearance i.e. of Jesus at Jerusalem they need not preach what is to be main by telling us he means They need not always preach it where it is believed and comesseth all true Quakers own that visible Appearance of Christ Note this is an evidenly apparent Strain W. P's Reason why the Quakers need not preach Christ's outward Appearance as he suffered Death was that it was not to be again which makes it unnecessary to be preached But this Liberty of G.W. and I. Weyeth and others of adding and taking away material Words is so intolerable where the plain Sense will bear no such Addition nor taking away that at this rate nothing so false but shall be made to seem true But why need they not always to preach it Suppose the Quakers believe it do not they preach always the Light within and do not the Quakers generally believe it and divers other Principles they prosess How shall their Children have the Faith of it without preaching Doth the Light within so reach it that they have it without preaching But how do they believe it Only histostically It is no necessary Article of their Faith to be preached or believed to Salvation the Light within is sufficient to Salvation without any thing else The like Fallacy and Sophistry he useth to excuse W. Shewen's Saying Not to Jesus the Son of Abraham David and Mary but to God the Father all Worship Honour and Glory is to be given But to hide his Fallacy he gives a lame Quotation The Words being Not to Jesus the Son of Abraham David and Mary nor to Saint nor Angel but to God the Father he saith he knows his Intent was Not to Jesus only as the Son of Abraham But then if the Word Only must be added as explanatory to one Part of the Sentence it must be added to the other Part of the same Sentence and so it will run thus Not to Jesus the Son of Abraham David Mary nor to Saint and Angel only but to God the Father all Worship c. Is not this a fair Excuse by which to cover their vile Heresie they will run into Popish Idolatry they are not to give Worship to Saints and Angels only but to God Note G.W. writes this contrary to what he knoweth in his Conscience to be true for he was present at that Meeting in London 1678. where W.S. and others blamed me for praying to Jesus Christ in the Passage above quoted in my Book called The Way cast up c. Beside it was no Part of the Controversie betwixt the Quakers and the Church of England or Dissenters That Christ was to be prayed to only as the Son of Abraham But is G.W. now in good earnest in thus excusing W.S. Is he for giving divine Worship to Jesus the Son of Abraham David and Mary in any respect seeing he hath denied that the true Jesus did consist of a Body of Flesh and Bone or that he hath a created Soul and Body as above quoted But let us once more hear how he excuseth that Passage of W. Penn his Address to Protestants p. 119. Let us but soberly consider what Christ is and we shall the better know whether moral Men are to be reckoned Christians what is Christ but Meekness Justice Mercy Patience Charity and Virtue in Perfection G.W. saith W.P. did not design thereby to lessen the Power or Dignity of Christ who is the Author of these Virtues no more than the Apostles did in saying He Christ is made of God unto us Wisdom Righteousness Sanctification and Redemption spoken in the Abstract and the Prophet saying God is my Light and my Salvation though God and Christ also be the Author of Redemption and Salvation This is also a sophistical Evasion when Paul said Christ was made of God unto us Wisdom Righteousness Sanctification and Redemption he meant not the Light within as it is in meer moral Heathens but so W.P. meant 〈◊〉 but Paul did really