Selected quad for the lemma: mercy_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
mercy_n	endure_v	lord_n	praise_v	8,721	5	10.1829	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A44410	A discourse concerning Lent in two parts : the first an historical account of its observation, the second an essay concern[ing] its original : this subdivided into two repartitions whereof the first is preparatory and shews that most of our Christian ordinances are deriv'd from the Jews, and the second conjectures that Lent is of the same original.	Hooper, George, 1640-1727.	1695 (1695)	Wing H2700; ESTC R29439	185,165	511

Holy Entertainment being fitly provided and brought on the Table some part of the Bread and so of the Wine was I suppose taken up by the President or Chief of the company were he Apostle Bishop or Presbyter and bless'd in an extraordinary form expressing the reason of the Thanks then offer'd together with a Prayer that the Holy Ghost would sanctifie the Offering as Gifts brought to the Altar were esteem'd to be and sanctifie it particularly to that purpose for which it was prepar'd that the Bread might effectually represent the Flesh or Body for which it stood This Bread and Wine so offer'd and bless'd by the officiating President as if it had been wav'd at the Altar was the more Holy and Sacramental Part of which they communicated as of the Body and Blood of the Lord while the rest of the Oblation which was less holy as being consecrated only by vertue of the other like the remaining nine parts of the Bread of a Thanks-Offering serv'd together with other Provisions for the furnishing of the Supper at which they then fed And so when afterwards the Sacrament and Supper were divided about the time I presume when the Legal Sacrifices were going to cease the Christian Eucharistical Oblation as the Primitive Church speaks began then more distinctly to appear and was made after Morning-Prayer just as extraordinary Sacrifices with the Jews were offer'd after the Morning daily Sacrifice And then as under the Law what of the Eucharistical Sacrifice was offer'd at the Altar the Muram belong'd to the Priest so that part which had been offer'd by the Christian Priest being more especially sacred and his Portion was eaten in the Morning Sacramentally from his Hands the Congregation being as it were his Family while the other Residual Part was kept for the provision of the Love-Feast to be held in the Evening its accustom'd time Now as these solemn Suppers call'd by the name of Love or Charity were in imitation of those Sacrificial Feasts held by the Jews so were they of a like Name For if those of the Jews were not stiled Love-Feasts as possibly they might be yet they were plainly Peace-Feasts being made of Peace-Offerings of the most perfect kind and being Symbols and Pledges of Peace both in Heaven and Earth the Offerer and his Guests partaking in some degree of the Table of God and rejoycing together in mutual Good-will and Amity So did the Present partake of both parts of the Oblation in the Ancient Church agreeably to the practice of the Jews And when they sent Portions to the Absent they acted likewise according to their Custom We know that the Lay-Jews sent of their part (b) Neh. 8.10 and I know not whether the Priests might not so do of their share neither is it much material For tho' the Christian's Eucharist was an imitation of the Jewish yet it was not necessary that it should be bound to the niceness of all the Mosaick Rules Tho' therefore a Sacrifice by Moses's Law was not to be offer'd by night as all legal Acts were to be done by the Jews in the day and so the general practice of Christians was to celebrate the Eucharist in it yet they might think themselves at liberty to solemnize it before day whensoever any particular reason should require them so to do for to their Lord the Day and Night were both alike Likewise tho' the Eucharistical Bread was no more to be kept till next day than the Flesh by the Jewish Rituals as being not to be niggardly sav'd but all of it spent that night in a cheerful liberality and in this it was like their Manna yet the Christians might not think it unlawful in some cases to suffer some part of their Eucharist to be left unto another day For they had already invited all to their Feast who were capable of it and they had not been sparing in their distribution as far as was meet However even in this particular they observ'd something of the Levitical Precept burning still what should remain at last unspent And those of Jerusalem if we understand their Hesychius (c) Comm. in Levit. 8.3 with some kept very precisely to the Eucharistical Ordinance burning all that was left of each day's Communion as it is too order'd by our Church to be immediately divided among the Communicants a Rubrick intended to prevent the Papal Superstition but answerable withal to the nature of the Sacrament Now to all this I have nothing to add but only to take notice that the mixture of Water with the Sacramental Wine of which the Ancients speak was done too after the manner of the Jews and in their opinion did not make it less proper for a Cup of Thanksgiving For they likewise do not think (c) Maim de Solenn Pasch c. 7 §. 9. they celebrate their Paschal Supper duly with pure Wine but mix it with Water that they may the more freely drink the four Cups and also for the better Tast and their greater Pleasure § V. IT sufficiently appears I presume that the Sacrament of the Body and Blood of our Lord was understood by the ancient Christians to be in the nature of an Eucharistical not of a Propitiatory Sacrifice with the Jews But further That this kind of Sacrifice only should remain when all the rest should cease this also is consonant to the Tradition of the Jews as Kimchi tells us For upon this Saying of the Prophet (a) Jer. 33.11 That there should be heard again in Jerusalem the Voice of Joy and the Voice of Gladness the Voice of the Bridegroom and the Voice of the Bride the Voice of them that shall say Praise the Lord of Hosts for the Lord is good and his Mercy endureth for ever and of them that shall bring the Sacrifice of Praise or Thanks into the House of the Lord he comments on the last words in this manner The Prophet says not that they shall bring Sin-Offerings or Trespass-Offerings because in that day there would be no Wicked nor Sinners among them for as he before b told them they should all know the Lord. (c) Jer. 31.34 And so have our Masters of blessed memory told us That in the time to come all Sacrifices should cease except the Sacrifice of Thanksgiving This Saying of the Masters of Israel is a great Truth and better understood by Christians who know the Lord and themselves so well as to know that the Sacrifices for Sin are not ceas'd by the ceasing of Sin but superseded by the Sacrifice made for them by their Lord and High-Priest and that the Sacrifice of Thanksgiving they are thenceforth to make is the Commemoration their Lord has instituted for that their most gracious Redemption This is the Sacrifice of that New Covenant of which the Prophet there speaks and which the Author of the Epistle to the Hebrews from him alledges (c) Hebr. 8.8 And to this Sacrifice the same Author I suppose refers

Abolition of Sins this is the Doctrine of the Rabbins according to Maimonides The Guilt of the Transgression of an Affirmative Precept or of a Sin of Omission if it does not deserve Excommunication by their Law for Death it never does is Expiated by Repentance alone The Guilt of the Transgression of a Negative Precept or of a sin of Commission if it deserves neither Death nor Excommunication is suspended by Repentance at present and Expiated by the Day of Propitiation And the Guilt of a Sin of Commission to which Death or Excommunication is due is suspended by Repentance and by the Day of Expiation and not Expiated but by Afflictions But the Guilt of the Profanation of the Name of God is suspended by Repentance the Day of Expiation and Afflictions and Expiated only by Death (c) Ma●m de Poenit. Cap. 1. §. 7 8 9. Now Repentance is describ'd to consist of these Acts 1. Forsaking the Sin in Deed and in Thought and Resolving within our selves never again to commit it 2. Grieving for it 3. Vowing to God against it and 4thly the Profession of all this with our Mouths (d) Cap. 2. §. 3. with Confession of sins against Men before Men satisfaction being made also (e) Sect. 11. and of Sins done in private against God before God alone (f) Sect. 7. And therefore as he adds (g) Sect. 5. a Penitent is to cry day and night before God to strive with Him by Tears and Supplications to Give Almes to Avoid the Occasions or Opportunities of Sin to change his Name and his whole course of Life and to go into Voluntary Banishment And further he tells us (h) Sect. 8. that that all times are fit for Repentance and Crying to God but the most proper and acceptable Season is the Propitiation Day with the nine days before it This we have in general out of Maimonides In the Penitential Exscripts at the end of Morinus de Poenit. (i) Pag. 151. there are further Directions for particular Cases and some things thence it may be for our Use to observe A Murderer is to go into Banishment or on Pilgrimage for three Years to bear Forty stripes save one in every City to which he comes and to say I am a Murderer neither to eat Flesh nor to drink Wine except on Sabbaths and Holy-Days Not to shave his Head or Beard or to wash his Cloths or Body nor so much as to comb his Hair above once a Month or twice at most To ty the Hand and Arm that did the Murder in an Iron Chain to his Neck and to go barefoot and mourning for the Fact if any one Reproaches him to be silent and those three Years not to walk for Pleasure nor to use any Recreation and during his Pilgrimage to lay himself at the door of the Synagogue that they who go in and out may pass over him but they are not to tread upon him The Adulterer is to undergo Afflictions as bitter as Death for he is by the Law Guilty of Death for a Year not to eat Flesh nor drink Wine except c. every day in the Winter to sit in Snow or Ice for an hour and in the Summer amidst Bees or Wasps or as it is in the other Penitential (k) Page 157. every day that he suffers not from the Cold or Heat to Fast and to take nothing but Bread and Water in the Evening every day to confess his Sins with Tears and Sighs and to be beat with the 39 stripes and to ly upon the Ground or a Plank without straw c. except on Holy-Days to wear Sack-cloath also and to lead a mournful Life and to keep from all Conversation with Women He also that is guilty of some other sorts of Uncleanness is to Fast Forty Days continued l in them to use neither Flesh nor Wine nor to take any thing warm except on Sabbaths c. An Idolater as soon as he Returns and Repents is to wash himself and to endure Afflictions and Tribulations in proportion to his Crime He is to put on Mourning to weep and to afflict himself all the Days of his Life making his Confession thrice every day not to wash c. or to eat Flesh c. to be present at no Feast These are the most Criminal Cases and I shall only observe of the other there mention'd what we saw in one instance above that Forty Days are commonly specified for a more solemn Penitence and injoin'd in almost all of them as also in general that the Penitent is suppos'd to be as a Mourner Now no one that reads these Penitential Injunctions and knows any thing of the Practice of the Antient Church but will easily discern the Correspondence He will presently call to mind the severity of old that was us'd especially to Adulterers Murderers and Relaps'd Idolaters the Difficulty they found to be Restor'd and the Long and Rigorous Penances they underwent How they Lamented and Mourn'd and Prostrated themselves before the Doors of the Churches at the feet of the Brethren some of them not re-admitted till after many years others not Reconcil'd till the Point of Death and some not at all though left to the Mercy of God passing their time in Fasting and other Hardships for the Humiliation of their Body and Spirit and a testification of their sorrow both before God and Men. So like in very many points was the behaviour of Penitents both in the Synagogue and in the Church not to mention Change of Name or course of Life Pilgrimaging Voluntary Banishment or Abjuration especially of Murderers The tying up of their Arms in an Iron Chain and such kind of Practices which were frequent in after Ages and might have been sometimes us'd before though not then recorded But for a general view of this Correspondence of Practice in the Primitive Church we need only to compare Tertullian's Tract of Penitence or but only to look back upon those two Passages already cited thence in the second Chapter of the First Part. And as for the Vertue assigned to all kind of Afflictions we may find a suitable Opinion of them in Hermas the Antient Christian Writer He is told by the Angel that he is Afflicted to the end his Family may suffer and Repent and when he answers that behold they already Repent from the bottom of their Hearts the Angel replies I know they do But doest thou think m that the Sins of those who Repent are presently blotted out No not so quickly But he that is a Penitent must Afflict his Soul and behave himself Humbly in all he has to do and endure many and grievous Vexations and when he has suffer'd much then God may have mercy on him § I. c Ibidem etiam Exhortationes Castigationes Censura Divina Nam Judicatur magno cum Pondere ut apud certos de Dei conspectu summumque Futuri Judicii Praejudicium est siquis ita deliquerit ut