Selected quad for the lemma: virtue_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
virtue_n	charity_n	patience_n	temperance_n	2,284	5	11.1077	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A89597	The Kings censure upon recusants that refuse the sacrament of the Lords Supper. Delivered in three sermons, containing a refutation of some dangerous common errors, and a remonstration of the duties of administration and participation of that holy sacrament. Proving the necessity of receiving it. Reproving the neglect and contempt of it. Disproving the exceptions and excuses alleged against either the giving or taking of it. Set forth to publick view for the hungry and thirsty souls sake that desire to be satisfyed. By Thomas Marshal minister of the doctrin [sic] and sacraments of the Gospel.	Marshall, Thomas, 1621-1685.	1654 (1654)	Wing M808; Thomason E732_24; ESTC R206892	44,049	52

in their Doctrine and fellowship breaking of bread and praiers Christs sufferring once is sufficient for ever Once he appeared in the end of the World to put away sin by the sacrifice of himself Heb. 9.26 But his Supper that signifieth his suftering is often to be iterated The Sacrifices under the Law were the daly Figures of his Death to the people till he came into the World So ought this Sacrament to be since he suffered till he comes again at the end of the World 2 Cor. 11 26. As oft as you eat this Bread and drink this Cup of the Lord you shew the Lords death till he come Where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as oft implies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an often and not a seldom receiving This did the Apostles daily at first make ready this Feast for their Congregation Acts 2.12.46 For they continued daily with one accord in the Apostles Doctrine Communion breaking of Bread and Prayers where breaking of bread is not meant of Common but consecrated Bread by the common consent of Interpreters Calvin's Reason amongst the rest gives good satisfaction St Luke here relates those things saith he quibus publicus Ecclesiae status continetur Acts 2. wherein the publique state of the Church consists Imo hic quatuor not as exprimit ex quibus vera genuina facies Ecclesiae dijudicare queat Nay here the Evangelist fets down Four Markes or Notes whereby the true genuine Face of the Church may be discerned that is Apostolicall Doctrine Communion among the Members the breaking of Bread in the Sacrament and publike praiers in the Church Hic nobis ad vivum depicta est Ecclesiae imago Here is set out to the life the Image of Christ's Church What face of a Church is there then in all Conventicles and many Congregations where the essential marks of Apostolical Doctrine and Sacraments are wanting Acts 20.7 These two as they met at often in the week-day as to their daily bread so chiefly on the Lords-day as to their Sundaies meal Upon the First day of the week which is the Lords-Day when the Disciples met together to break Bread St. Paul preached unto them The two principall duties of Religion wherewith a Christian Sabbath is Sanctified we find they there exercised the ministry of the Word and the administration of the Sacrament The primitive Christians after them in times of persecution made their breakfast of this bread wine every morning call'd it their Viaticum their wayfaring f●re to strengthen the inward man for the long journey in case they chanced that day to die and depart this World into another This Sacrament saith Tertullian commanded of God to all Decoron-Militis we take in antelucanis coetibus in our meetings before Day at the hands of none but the President of the Congregation In Epist And in times of Peace they made it their Sunday dinner and took it every Lords-Day St. Basill saith they communicated in his time foure daies in the week 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on the Lords Day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on the Wednesday 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on the Friday and on the Saturday which was the Jews Sabbath however before his time he saies they received 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every Day in the Week St. Augustine's judgement upon the Case of often communicating is worthy to be followed Quotidie Eucharistiam accipere nec laudo nec vitupero to receive the Holy Eucharist every day I neither praise it nor dispraise it Omnibus tamen diebus Dominicis communicandum hortor But I advise that there be a Communion every Lords-Day Qui vero in Natali Domini in Paschate Pentecoste non communicaverint vix catholici credantur But they which shall not communicate at Easter Pentecost and Christmas are scarce to be counted good Christian Catholickes Our Protestant Church of England following the steps of the Primitive had formerly a Communion service for every Lords day in the year and injoyned every Communicant to appear before the Lord at his Table 3 times a year at least in most great Congregations it was made ready 12 times a year and so held as a monethly Feast Monthly Weekly Daily in former ages and better times it was made ready And great reason is there for the frequent participation Reasons if we consider hut the Prerogative of this Feast and the Privileges we have by it First for Prerogative it is above all Feasts Civil Legal or Evangelical that ever were being all way since the first institution accounted the highest and holiest part of Divine service in the Church and had in greatest Honour and Reverence of all Christians for that it sets forth unto us the great Mystery of our Redemption lively representing before our eies that great and effectuall Sacrifice whereof all legal Offerings before were but types and shadows even the suffering of our Lord and Saviour Jesus Christ upon the Crosse for our sins The breaking of whose Body there is figured in the breaking of Bread here and the effusion of his Blood there expressed in the pouring out of the Wine here His Death and Passion all wholly represented in the Sacramental actions To which to be admitted though upon our knees we eat it is greater honour than to sit at meat with a King or Emperour The high prerogative of this Feast is one special motive to stirre up the devout servants of the great King to prepare it another is the happy Privileges we have by it As first the neerest Communion with God the King and his Son Jesus Christ and the Saints and Angells that can be here on Earth Contemplare obsecro adstat mensa Regia adest Rex ipse adsunt Angeli ministri tu oscitabundus adstas Consider and behold the Royall Table is before thee God the King is there present with thee the Angells waiting on him and thou poor hungry Soul art admitted to eat among them O cogita quali sis insignitus honore quali mensa fruaris O do but think then what honour thou hast to be admitted to feast at a Table with Jesus Christ Secondly Diet for our dying Souls My Flesh is meat indeed and my Blood is drink indeed saith our Saviour and he that eateth my Flesh Iohn 6.55 and drinketh my Blood shall live for ever And there is no such ready way to do that as to eat and drink in this Sacrament where the outward Elements are not only Figures to present but also Instruments which the Lord hath ordained to convey the things signified Christ and all his benefits Thirdly a renewing the Copy of our Pardon We daily sin and had need of a Pardon and that is here offered to be signed and sealed to our Souls and Consciences by the Blood of Jesus Christ Fourthly increase of Grace Faith is here strengthened Hope enlarged Charity confirmed Patience relieved Temperance prooved Chastity corroborated and all other vertues

now shall the Apostles Successors under a pretence of Reformation teach onely and not feed Understand all these pasce's of feeding Ore with the Doctrin of the mouth none of them opere with the example of the works or if that None re Sacramenti with the Sacrament of Christs body and blood which is the onely proper feeding indeed Such Pastors are Ministers of Gods word onely and not of the Sacrament at least not of the supper of the Lord. They have forgotten one part of their function these twelve years together whereby they starve the souls they have taken in Charge The Lord amend it that it be not laid to their charge in the day of judgment THE THIRD SERMON IN my last I made known the good pleasure of God the King to have the marriage feast of his son or the Sacrament of his body and bloud duly made ready for his people according to the practise of the Primitive Church in the purest times After which I made my address to those Ministers that neglect or refuse to make ready this feast and answered their plea on their peoples behalf Now I shall have the opportunity my beloved in Christ to make my application to you You have heard what the readiness of the wedding requires at the Ministers hands 2 Use to the Communicants Now more briefly say what will be expected from thence of you the Communicants And that is a readiness also in you that are called to come to the feast The King said unto his servants Tell them that are bidden I have prepared my dinner and all things are ready come to the marriage ver 4. A readiness there must be of mind to accept his kindness without running another way to the farm on Merchandice And more then that too There must be a Dressing and making of your selves ready answerable to the solemnity of the wedding The King overlooks the guests when they are come in and finding one there without his wedding Garment checks him for it How camest thou in hither not having made thy self ready 11. with thy wedding Garment 12. Nay more then checks condemns him to be manacled and fettered 13. and so cast into utter darkness where shall be weeping and gnashing of teeth The heaviest censure that can be pronounced to be excommunicated and cast out into that horrid place of hellish torments No porticipation no presentation ought to be at this feast without due and fitting preparation Gen. 41.14 Joseph changed his garments when he came out of prison to appear before Pharoah King of Egypt put of his sorded habit and put on sweeter So must they do that appear at this banket before the King of Glory They must deponere aponere put off and put on put off the forded habits of their sins and put on a resolution of reformation of life Ephes 4 22.24 or as St. Paul hath it put off the Old man with the deceiveable lusts and by faith put on the new man Christ Jesus which is after God created in righteousness and holiness Colos 3. 12. Put off all these sayes he anger wrath malice 13 and filthy Communication out of your mouths 14. and put on as the Elect of God the bowels of mercy tenderness humbleness of mind meekness long suffering forbearing one another and forgiving one another but above all things put on Charity which is the bond of perfection Of which vertues and graces the wedding Garment of Sanctification is woven and wrought though some frame it of Charity and some of faith onely yet the most make it the ornament of the spirits vertues and graces in the conversation without joined with a good conscience cleansed from sin within When God was to come down uppon mount Sinai Exod. 19. to give the Law he commanded Moses to sanctifie the people two dayes before and charge them to wash their cloaths and to be ready on the third day So when the Lord comes to make us a feast of sat things and refined Wine in mount Sion his Evangelicall Church They that set in Moses chair are to teach the people to sanctifie themselves by prayer and examination and charge them to wash themselves by tears of repentance and contrition and so be ready against the time which if they do accordingly they shall not be Shent for coming without their wedding garment As guests thus must we all fit and prepare our selves and not only so but more precisely than ordinary guests Every soul is here at this wedding to present it self as a Bride ready trimmed to meet with her Bridgroom decked with the costly ornaments of Christs active and passive merits which he hath given it and with those pretious Jewels of the spirits gists and graces In a word adorned we must be with the righteousness of Justification and Sanctification But without these how disguised and disfigured do people appear in Gods sight when they come before him with ulcerous sores uppon their consciences and in the uncleanly raggs of their own unrighteousness And if they shall come as men go now adayes with the halting feet of Newtrality eyes blinded through errors and ignorauce ears dear to Gods truth tongues dumb in his prayses with the wry-neck of aversness black-mouths through blasphemy blew-teeth of envy hands full of bloud and bribery They must look for no better welcome than the five foolish Vergins to whom the Bridegroom said Depart from me ye workers of Iniquity I know you not Or the guest here that wanted his wedding garment whom the King commanded to be bound in chains and cast into utter darkness where is weeping and gnashing of teeth But I would be loath to tire out your Attension with a matter of such ordinary Observation you are not unacquainted with the danger of unworthy Receiving which there is no way to prevent but by preparation before you come not by Renegation when you are called They that do so and absent themselves to prevent the danger of unworthiness in Receiving fall into another as bad and incur the Kings censure of unworthiness for Refusing who said unto his Servants the wedding is ready but they that were bidden were not worthy Which leads to the third partition of the text where the King sits in Judicature upon the Recusants Of whom there is The third Partition Observation how dangerous it is to refuse the grace offered in the word preached Zach. 7. Querela Censura The Kings Complaint and his Censure His complaint is that they were biden intimating that they came not or else why should he complain that they were biden when God sends to call us he looks we should come is grieved if we come not The son of God sighed that the tender of his Grace was not accepted Oh Jerusalem Jerusalem that killest and stonest the Prophets how oft would I have gathered thee as an hen doth her chickens under her wings and they would not come