Selected quad for the lemma: heart_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
heart_n	abundance_n	bring_v	good_a	3,286	5	4.7081	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A56710	A treatise of the nesssity and frequency of receiving the Holy Communion With a resolution of doubts about it. In three discourses begun upon Whit-Sunday in the cathedral church of Peterburgh. To press the observation of the fourth Rubrick after the communion office. By Symon Patrick, D.D. Dean of Peterburgh, and one of Hi [sic] Majesties Chaplains in Ordinary.	Patrick, Simon, 1626-1707.	1685 (1685)	Wing P859; ESTC R216671	69,078	263

A TREATISE OF THE Necessity and Frequency of Receiving the Holy Communion With a Resolution of Doubts about it In Three DISCOURSES begun upon Whit-Sunday in the Cathedral Church of Peterburgh To press the observation of the Fourth Rubrick after the Communion Office By SYMON PATRICK D. D. Dean of Peterburgh and One of Hi● Majesties Chaplains in Ordinary LONDON Printed by J. M. for R. Royston Book-seller to His most Sacred Majesty at the Angel in Amen-Corner MDCLXXXV IVth Rubrick after the Communion And in Cathedral and Collegiate Churches and Colleges where there are many Priests and Deacons they shall all receive the Communion with the Priest every Sunday at the least except they have a reasonable cause to the contrary To the Most Reverend FATHER in GOD WILLIAM By Divine Providence Lord Archbishop OF CANTERBURY HIS GRACE Primate of all ENGLAND and Metropolitan one of His Majestie 's most Honourable PRIVY-COUNCIL c. May it please your Grace HAving endeavoured with some success to restore the Weekly Communions in that Church to which I relate and hoping for greater by publishing these Discourses which I made there upon that occasion I take the boldness to send them abroad under your Grace's Protection that if they can do any good all that shall receive it may understand unto whom under God they principally owe it and stand obliged to acknowledge it For it was by your Grace's Fatherly Care that I was put in mind of this great Duty and exhorted to put it in practice which produced these Meditations wherein I have pressed it upon others Who will be stirred up I trust by this means to bless God for setting over them such a Faithful Pastor as by taking care to have this Sacred Food provided continually for them seeks their increase in true Religion and their nourishment with all goodness They are very blind who do not see this to be a singular blessing and very hard whose hearts are not affected therewith especially at such a time as this when Religion calls for all the supports we are able to lend it and teaches us it desires no better no other than it self if we will but uphold it in our hearts Of which I beseech the Lord of all power and might the giver of all good things to make every one of us so deeply sensible that we may be no longer negligent in the principal office of it but in some measure return unto that First love towards our blessed Lord and Saviour from which we as well as other Christian People have long since shamefully faln And may the same Good God who put this thing into your Grace's heart be pleased to bless and prosper all your pious designments and prolong your dayes which are spent in the study of the publick good to see the ancient Devotion and Vertue too not only bud again in this Church but flourish also and bring forth fruit in such abundance that it may be the joy of all its Friends the terror of all its Enemies and as the Prophet speaks of Jerusalem a Praise in the Earth Then will this that your Grace hath done be spoken of with Praise and Posterity will call you Blessed Nay to have but designed and attempted this whatsoever the issue be is so praise-worthy that it will make your Name no less honoured in future Generations than that great Devotion which we see combines in you with eminent Learning that deep Humility which cohabits with the highest Dignity makes your Self to be reverenced in this With which Reverence if the Confidence I take in making this small Present to your Grace seem inconsistent I comfort my self with the long experience I have had that the best men are not always the hardest to please but ever the easiest to forgive As I doubt not your Grace will the presumption of this Address from 7th Sunday after Trinity 1684. May it please your Grace Your Grace's Most humble and Most obedient Servant Symon Patrick To my Beloved Friends the Inhabitants of the City of Peterburgh THE reason of Printing these Discourses is nothing else but the hope I have that by presenting to your Eyes what you heard lately with your Ears it may make not only a new but a more lasting impression upon your hearts because you may have recourse to it when you please and thereby not only refresh your memories but settle in your minds the remembrance of those things which you perceive have a power in them to perswade you to the constant performance of that duty which is the subject of this Book A weighty Duty it is whose practice I here most earnestly press and thereby invite you also to the enjoyment of a very high Priviledge the highest we are capable of in this present State So it was accounted in ancient times when to be detained from it by sickness or such like hindrance was lookt upon as a very sore affliction under which they groaned so heavily that they were wont to be comforted by having the Holy Sacrament sent home to them from the Church in token of Peace and Communion But when any one was deny'd the Communion being thought un●orthy to receive it they lookt upon it as the greatest punishment in the World Such a punishment that they could not rest quietly under it but being full of grief and sorrow for those sins which kept them from such a Blessing they made most humble supplications with many tears and most lamentable cries to be restored to the peace of the Church and Communion with Christ in his benefits They fell upon their Knees and beseeched the forgiveness and the Prayers and Intercessions of their Christian Brethren whom they intreated after a most lowly manner to solicite for them that they might no longer remain in that forlorn condition banished from the presence of God and from the Society of his People And till this was effected they were in anguish of mind and bitterness of Spirit looking upon themselves as lost men who had the sentence of death passed upon them from which they begged in sack-cloth and ashes that they might be delivered Vpon which things when I reflect I am amazed and cannot but cry out saying Good God! how are we faln What a dismal decay is there of Christian Piety among us What an universal Lethargy hath seized us in these Ages Wherein we see men lying very contentedly under that which the first Christians thought the heaviest Calamity Nay willingly refraining the holy Communion and keeping themselves from it as unworthy of the benefit and yet are not at all troubled at it What an alteration is this What new or rather no Christianity is it which teaches men now to lie quietly in such a condition as they themselves confess makes them unfit for Communion with God and never to think of bewailing it and being reconciled to Him whom they have thus hainously offended This is so sad a consideration that it ought to awaken all good men to call

verily and indeed taken and received by the faithful in the Lords Supper 5. Of this therefore you cannot be ignorant and if you believe it and expect it understanding also what your eating and drinking of that Bread and Wine means and for what end you come to the holy Table what can there remain to be done to make you know certainly whether you may partake thereof safely nay profitably or no but only the last thing I mentioned 6. Whether you intend to do there what the Lord Commands and to receive those benefits which he there imparts Not eating and drinking that is as at a common Table to satisfy your hunger and quench your thirst not receiving with the same common spirit and the same unattentiveness wherewith you receive other food but composing your self seriously as at the Lords Table in a holy place where he is present thankfully to Commemorate his Death to partake of that Sacrifice which he offered for us on the Cross to give up your selves Souls and Bodies unto him and to thank him that you have the honour to be his Servants and that he hath purchased you at so dear a rate as with the price of his own most pretious blood to implore the continuance of his gracious and ready help upon all occasions c. If I say with this Spirit and for these and such like ends you approach to this holy Communion you need not have the least fear of being rejected as unworthy Guests but ought to be confident that you shall be welcome to that holy Feast as those that are faithful unto Christ For wanting none of these conditions which are all that can be thought requisite you want nothing to make you fit and prepared to have Communion with Christ in the merits of his Death which is there commemorated Yes will some perhaps further object there may be something still wanting For how came the Corinthians to be so severely punished as we read they were for their unworthy receiving the Communion if these things be sufficient to make men meet partakers of it Do you not think that they had all the forementioned qualifications and yet they did eat and drink their own Damnation I answer No it is most manifest from the very words which mention their Damnation that they were not thus prepared 1. For first they proceeding to partake of these Holy Mysteries at the end of their Feasts of Charity which was a common meal where they eat and drank all together for the maintaining Brotherly kindness among them they so perfectly confounded and blended these two the Holy Feast on Christs Sacrifice and the common Feast on ordinary food one with the other that they made not the least distinction but did eat this holy Bread and drink this holy Wine as they did common meat and liquors not discerning the Lords Body as you read v. 29. of this Chapter This was one horrid sin which they committed not to consider what they were doing for they went to the Lord's Table as if it had been still their own Table and did not distinguish between this Sacred and their ordinary food 2. One cause of which undiscerning spirit which would not let them see the difference was their riot and drunkenness at that Feast of Charity which ought to have been only a sober refreshment They revelled upon that good chear which should only have filled their hearts with love to God the Giver of all good things and to their Christian Brethren and thereby have prepared them to be partakers of a diviner food which followed the other This was another fearful sin of which you read v. 21. where the Apostle saith that as some were hungry at that Feast of Love and Friendship so others were drunken 3. Which leads me to take notice of a third Crime that the rich despised the poor and that in so vile a manner as not to suffer them to feast with them but to separate from them and to eat and drink by themselves and also to eat and drink up all the provision leaving the poor little or nothing For in eating viz. at the Feast of Charity every one taketh before his own Supper and so it came to pass that one was hungry and another drunken 4. Which suggest this further crime consequent upon the former that they turned a common Feast into a private the rich looking upon what they had brought to it as their own Whereas in truth they had no longer any propriety therein now that they were come together into one and the same place ver 20. Where there ought to have been no difference made between one man and another nor any part of the provision lookt upon as continuing any mans own proper food after it was brought thither for the entertainment of all 5. And that was another aggravation of their guilt that they committed all these crimes in that holy place where they assembled for the most holy action of their Religion to commemorate the Death of Christ ver 22. What have ye not Houses to eat and drink in or despise ye the Church of God c. Which question supposeth that they might in their own private Houses have eaten their own Supper alone by themselves or with whom it pleased them to invite but in the House of God and in his divine presence it was intolerable because there they met upon no private but a publick account to thank God for his love in Christ and to testify their mutual love to each other 6. Which they were so far from doing that they did the quite contrary For true love delights to keep others in countenance but they put such to the blush as were in a poor and mean condition and could bring nothing to the common Table but themselves Who were by the Laws of the Feast and by the rules of Charity to have feasted at the charge of the rich and with as much freedom and confidence as if they had brought the provision themselves but were lookt upon with such scorn that it made them sneak like wretched Beggars that were to be content with the scraps which the rich would leave them That 's the meaning of the last words of that Exprobration ver 22. and shame them that have not that is are not able to bring any thing to eat and drink at the Feast of Charity These were the grievous scandals committed in that Church some of them in the very act of holy Communion and all of them in their preparation to it and in the holy place where they were assembled to worship Christ with mutual affection one to another Which therefore brought down heavy judgments upon them as you read ver 29. He that eateth and drinketh unworthily eateth and drinketh damnation or judgment as the margin of the Bible hath it to himself not discerning the Lords body Which that it is spoken of the Church of Corinth the next words shew which inform us also what this judgment