Selected quad for the lemma: mercy_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
mercy_n	work_n	worship_n	worship_v	55	3	7.7326	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A66577	Cultus evangelicus, or, A brief discourse concerning the spirituality and simplicity of New-Testament worship	Wilson, John, M.A.	1667 (1667)	Wing W2926D; Wing W2901; ESTC R9767	88,978	144

more plain and grave habit even in truth And with this agrees that which God spake by a Prophet of a latter standing in every place saith he incense shall be offered to my name and a pure offering It s usual with the sacred pen-men as the Papists themselves who alledge this place for the Sacrifice of the Mass confess to speak of Gospel Ordinances and duties under legal terms and so this Prophet doth in this place By incense and offering he means not such as the ceremonial law required and as the Jews in the Old Testament in conformity thereunto used he well knew that such things upon the death of Christ the great Sacrifice were to be laid aside but he means somewhat of a more spiritual nature having analogy or agreement therewith as prayer thanksgiving and the like which are our Gospel incense and offering and which we are to tender to God in these dayes as they did their bloody Sacrifices and such like matters in those of this there is no doubt all the question is what is meant by this attribute 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pure and wherein the purity of Gospel incense and offering doth consist Some think pure denotes the spirituality of the service which is not to be celebrated as the Jews and Gentiles was modo corporuli by slaying of Beasts and such like work but in a spiritual manner by putting up of prayers giving of thanks singing of Psalms with other duties of that nature Others think it denotes conscientiam offerentis the good Conscience of the offerer not polluted with misapprehensions unbelief hypocrisrie as the Consciences of both Jews and Gentiles were but sound believing and upright Others restraining the words to the Sacrament of the Eucharist think it denotes rem significatam or the thing represented in it which is Jesus Christ who is a sacrifice not like one of the Jews corrupt and polluted but immaculate and perfect without spot or blemish But the first seems to be most probable and therefore is embraced not only by Justin Martyr and Tertullian among the ancients as the above mentioned Author confesses but likewise by the ablest and soundest modern writers A Lapide mentions it as the common opinion of the Protestants Calvin saith he and the hereticks who deny all sacrifice under the Gospel properly so called take offering mystically that is to say for the worship of God by faith hope charity prayer invocation praise and pious works especially those of mercy almes and conversion of souls And he confesses that Clarius and Vatablus were of the same mind The sense then of the Prophet we may take to be this that the Church of God in the dayes of the New-Testament is to worship him in a more pure spiritual inward manner then heretofore Though the worship she yielded to him in the time of the Old Testament was of Divine institution yet was it not so pure as this here foretold because it was attended with and wrapped up in so many outward ceremonies Her worship then was a mixt kind of worship partly consisting of outward ceremonies and partly of inward devotion but the Prophet here foretells that when the time of reformation should come she should serve him after another manner that she should then offer him a pure offering Calvin makes this place parallel with the Text looking upon it as a prophesie of the spirituality and simplicity of Gospel service which is not to be folded up as the legal was in rites and ceremonies but to be carryed on in a grave and plain manner To be short as our Saviour in the Text sets truth in opposition to ceremonies so doth the Prophet in this place set pure both of them holding forth this truth that God would have his Church in these days of the Gospel to worship him without the use of them Now if it be true that the Scriptures have foretold that God would put his Church in the dayes of the Gospel under a spiritual administration and have her to worship him in truth then we ought all to do it We must not only take notice of prophecies but so far as the keeping of our places and callings will permit contribute our assiftance towards the fulfilling of them God often joyns the accomplishment of his prophecies and the performance of our duty together so that the one is done in and with the other And thus it is in this case and therefore if we would see him accomplish the one we must betake our selves to the performance of the other We must not as many do get prophecies into our minds and then stand gazing to see what will be done but we must out of a true zeal to the name of God which is concerned therein do what we can to help them to the birth God foretells in the forementioned places that all shall know him and call upon him now we must not only wait to see these things accomplished but we must endeavour in the places wherein we are that they may be accomplished So he doth in like manner foretell that his people in the New-Testament shall worship him in truth that is without Ceremonies now we must not stand looking about us to see what others will do and do nothing our selves but we must put to our helping hand and do what we can towards the promoting and furtherance of the work 3. Because the time designed by God for our worshipping of him in truth is come As the time designed by him for his peoples worshipping him in the use of Ceremonies is expired so the time designed by him for their worshipping him in truth is come That he once allowed nay commanded them to worship him with ceremonies is granted but that administration was not to be perpetual but temporary it was not to continue alwayes but as some of the Jewish Rabbi's themselves confess to abide for a certain season and then to be laid aside But choose what they say Paul is very clear in it The Law saith he was our School master to bring us unto Christ that we might be justified by faith But after that faith is come we are no longer under a Schoolmaster By faith he means not actus animae or that grace whereby we are justified but tempus Evangelii or the dayes of the New-Testament in which there is no necessity of such Ceremonies as the Church before the coming of the Messias stood in need of The Ceremonial Law was no other than Evangelium velatum or Gospel with a mask or veil upon it directing to and pointing at Christ in all the parts of it Amongst all those rites that they used there was not one but it had its signification and there were very few of them but they did in some degree or other referr the Jews to Christ and Preach him to them We must not think that all those ceremonies God appointed them were empty ciphers signifying nothing that were to reproach both