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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
earth_n	praise_n	praise_v	sing_v	3,149	5	9.2140	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A56679	Mensa mystica; or A discourse concerning the sacrament of the Lords Supper In which the ends of its institution are so manifested; our addresses to it so directed; our behaviour there, and afterward, so composed, that we may not lose the benefits which are to be received by it. By Simon Patrick, D.D. minsiter of Gods Word at Batersea in Surrey.	Patrick, Simon, 1626-1707.	1667 (1667)	Wing P822A; ESTC R215619	205,852	511

the fruits of his Sons death and the earnests we have of the eternal inheritance We should begin to praise him with the Heavenly host and to joyn our hearts and voices with the celestial Quire we should wish that we could make all the world ring with his praises and that we could make all men hear from the East to the West the sound of our thanksgivings We should sing that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which all the Churches of Christ throughout all ages have sung saying Holy Holy Holy See the Learned Mr. Thorndike in his Relig. Assemb Lord God of Hosts Heaven and Earth are full of thy glory And so we read that as soon as our Saviour had spoken those words that he would not any more drink with them till the Kingdom of his Father should come they sung an Hymne or Psalm of praise and so went forth And indeed who can sufficiently praise his divine Majesty The tongues of Angels stammer in uttering of his goodness and we become dumb the more we endeavour to speak of it The highest of our praises is humbly and affectionately to acknowledge that we cannot sufficiently praise him the greatest of our endeavours is daily to admire him the furthest we can strain our souls is to long for eternity wherein it may be our imployment to admire and praise him Call upon the Armies of Angels and wish them to praise him seeing thou canst not call upon all men and bid them praise him wish thou couldst awake all the world that all Creatures might praise him and make thine own soul hear more plainly call upon it more shrilly call upon it again and again call upon it every day to praise him Say as the Psalmist doth Psal 103. Bless the Lord ye his Angels which excell in strength that do his Commandements hearkning to the voice of his words Bless the Lord all ye hosts ye Ministers of his that do his pleasure Bless the Lord all his works in all places of his dominion Bless the Lord O my soul Mensa Mystica The Postcaenium or of our Deportment afterward CHAP. XV. ANd now that we have had a sight of them let us remember his love more than Wine Let his name be engraven upon our hearts and his Image remain fair and lively upon our souls Let us find a kind of unwillingness to admit of any other company and say in the secrets of our mind None but Christ none but Christ Yea when we do return to converse again with other things let us still be looking back towards him as one that hath got our hearts and say Lord evermore give us this Bread Let us labour that other objects may not come near our hearts nor make any strong impressions upon us but that they may be sealed up by him and so filled with him that all things else may look upon themselves as having nothing to do there Eusebius Pamphilus hath a pretty Observation on Cant. 5.12 where the eyes of the beloved are compared to the eyes of Doves by the Rivers of water washed with Milk 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Milk saith he of all other moist things hath this singular property that it will not admit of the image or picture of any thing to be reflected in it and therefore it is a fit resemblance of his eyes in which nothing vain insubsistent deceiving doth cast its shadow but they do alwayes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 behold the being that truly is Our souls should labour to imitate him as much as they can and to endeavour at least that the world may not deceive and cheat us with its shadowes and pictures of things but we may see through them all to that being which is true and substantial and on that our eyes may be fixed as our only good and happiness The Lord expects now that we should proceed to a greater strength by the higher food that he vouchsafes unto us that our knowledge should be more bright that our love should be more inflamed that by our actions we should shine like lights in the world holding forth the word of life Many of the Ancients upon those words V. Comment trium Patrum Cant. 6.10 do note that there are four degrees of Christians Some are but newly converted and they do but look forth as the morning with weak and trembling thoughts being as it were in the twilight and not far enlightned A second sort have made some progress and are fair as the Moon they are much enlightned but have abundance of spots still in them and some discernable darkness still remaining A third sort are clear as the Sun very full of light very pure unblameable and bright in their conversations The world can take notice of no common failings yet sometime there may be a partial eclipse and if they mark themselves they will observe many weaknesses as the modern Astronomers that have pried more narrowly have discerned spots in the body of the Sun A fourth sort are they that are become such strong Christians that they are as terrible as an Army with Banners and all their enemies flie before them Few temptations are able to worst them but they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the appearance of an Agnelical Host that are so strong in the Lord and in the power of his might that they overcome the world and tread Satan under their feet Now in which soever lower form and rank we be of these we should strive to advance to that which is higher and seeing we have more than Angels food we should labour to do the will of God on earth as they do in Heaven We should put on all the Armour of God and gird it closer to our loins and shew greater valour to the perfecting the conquests we have begun We should labour to be so full of Christ that the Devil may be afraid of us and run away when he sees us grown so stedfast in the faith For we must not judge of the state of our souls by our fervency in this duty but by the holiness of our lives which is the fruit and effect of it Unless our lives be better than they were before we our selves are not made better We are but like some of the Sect of Pythagoras who held that a man took a new soul when to receive Oracles he approached to the images of their Gods but it was such a new one as was lent him but for a time and then he returned to the same man he was before Such a new soul men seem to have some time when they come to the solemn duties of their Religion they are inspired with strange and unusuall affections and moved beyond themselves But it is a soul that lives but for a day and then they fall to their old dulness and as for their own soul it gives no sign of its amendment and further renewal after the Image of God It is fit therefore that I should next of all

them we make no scruple to use Eusebius his words who saith it is a remembrance instead of a sacrifice a L. 1. Demons Evang. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in another place We sacrifice a remembrance of the great sacrifice b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And so every Christian is a Priest or a Sacrifice when he comes to the table of the Lord. For as our Lord saith to his Apostles Luke 22.19 Do this in remembrance of me so he saith to every private Christian the same words 1 Cor. 11.24 onely there is this difference that Do this c. in St. Luke doth manifestly referre to those words before To take bread give thanks and give to others which is only the Ministers work but in St. Paul Do this c. referres to Take eat which immediately precedes and this is to be done by all So that both the one and the other in their several kinds do commemorate Christ and represent him to the Father And that it is onely a memorial of a Sacrifice and not a Propitiatory Sacrifice the Arguments of a Divine in the Council of Trent will prove Hist Cone Trent in spite of all opposers Our Saviour saith he did not offer sacrifice when he instituted this Sacrament for then the oblation of the Cross would have been superfluous because mankind would have been redeemed by that of the Supper which went before Besides saith he the Sacrament of the Altar as he calls it was instituted by Christ for a memorial of that which he offered on the Cross now there cannot be a memorial but of a thing past therefore the Eucharist could not be a sacrifice before the oblation of Christ on the Cross but shewed what we were afterward to do From hence we argue That if it was not so then neither is it so now We do nothing but what Christ then did and therefore if he offered no sacrifice neither do we but onely commemorate that sacrifice which he was then about to offer Therefore a Portugal Divine in that Assembly made a speech to prove that it could not be demonstrated out of the Scripture Georg. de Ataide that this Sacrament is a sacrifice but onely out of the ancient Fathers and he answered all the arguments to the contrary so strongly and the Protestants arguments afterwards so weakly that the most intelligent were of opinion that he did not satisfie himself But of this perhaps too much unless the state of things among us plead my excuse I will add but this one thing more and so put an end to this Chapter That it may be called a Sacrifice because with the Action we do offer Prayers to God for all good things Epist 59. ad Paulinum And so St. Augustin expounds that place in 1 Tim. 2.1 concerning the Petitions put up at the Lords Supper By Supplications he understands the Petitions put up before the bread and wine be blessed By Prayers he understands those whereby they are blessed and sanctified and made ready to be given to the people By Intercessions he understands the prayers made for the people when they do partake for then the Minister as if he were a kind of Advocate doth offer them to God and commit them to his hand after which follow the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 giveings of thanks which are made by all for that and all other mercies that the good God bestoweth on us Whatsoever becomes of this interpretation we need not fear to call the whole action by the name of a Sacrifice seeing part of it is an Oblation to God of hearty prayers and it is not unusual for that to be said of a whole that is exactly true but of one part But methinks it much unbecomes Christians to quarrel about Names especially about the name of that which should end all quarrels and therefore I only intended to shew how this word may be used if we please without danger and how the ancient Church did understand it CHAP. II. THis holy action is to be next of all considered as a remembrance or commemoration with thanksgiving 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And thence it is called by the name of Eucharist i. e. Thanksgiving according to the phrase of Ancient times Justin Martyr Apolog. 2. For as the bread and wine the breaking and pouring out are representations so our takeing eating and drinking express our hearty resentments This good cheer cannot but breed a certain cheerfulness This Divine Food cannot but fill us with gladness After we have swallowed the sweetness of Heaven and Earth after we have tasted of that which Angels desire to feed but their eyes withall how can it choose but breed a spiritual joy in our souls and make our mouthes break forth into singing If there be any wine that makes glad the heart of man this sure is it which is pressed as it were out of the Coelestial Vine and tasts not of the blood of the Grape but of the Blood of God This should send up our souls in songs of praise to Heaven this should make us wish that we could evaporate our spirits in flames of love and that our souls were nothing but a harmony and consent that we might alwayes be tuned to his praises And though the Angels have many strains of Praise that we are unacquainted withall yet this is a note that they cannot sing Rev. 1.5 6. Unto him that hath loved us and washed us from our sinnes in his own blood and hath made us Kings and Priests unto God and his Father to him be glory and dominion for ever Now for the fuller understanding of this I take these six things to be considerable I. That as it is a Feast it betokens joy and all joy at such times is expressed by songs If we will beleeve the wiser sort of Heathens they lookt upon their publick Feasts not only as times of ease and outward mirth but as instruments to raise their thoughts to spiritual things and fill them with an inward joy So Proclus doth apply their customs in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to intellectual things which he saith lay hid under such Ceremonies Lib. 1. in Timaeum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And among other matters he saith That their Feasts on the first day of those Solemnities were an embleme of the perpetual quiet and tranquillity we should labour for in the World knowing that if we be filled with God he brings in with him a never ceasing feast Do I hear a Heathen speak Dropt these words from the pen of a Pagan O my soul that readest this blush to think that thou shouldest celebrate a Divine Feast without a Feast and come to the Table of God empty and void of God For if they laboured to see something Divine under I know not what strange rites how can we chuse but be fill'd with God and Festival joys when we sit with him at a Heavenly Banquet And if we be then there will

same Epistle acquaints us with it when he saith 1 Cor. 14. v. 16 17. When thou shalt bl-ss (a) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. with the spirit i. e. in an unknown tongue how shall he that is unlearned say Amen at thy giving of thanks (b) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seeing he knows not what thou sayest From these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shalt bless and giving thanks Beza thinks that he touches upon the Lords Supper So the L. Mr. Thorndike also for they are the very same words which are used concerning that action of our Saviour when he first celebrated this feast as you may see Mat. 26.26 27. And besides the Apostle seems in that Chapter to direct the Corinthians how to handle the whole divine service so that it might be to edification Now having spoken concerning Prayer and singing of Psalms ver 14.15 and instructing them afterward concerning teaching and interpreting of Scripture ver 19 26. in all likelihood he here tells them how to behave themselves to the same profiting of others in the Supper of the Lord at which there were many rudenesses committed by the people And that which he teacheth them So Juct●n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to give thanks in a known tongue that so all the people when the Minister comes to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for ever and ever as Chrysostome speaks might assent with their wishes and say Amen From whence we may collect that giving of thanks is so considerable a part of this service that in the Apostles stile it involves the whole of it VI. It may further be observed that all Churches in the world have always used divine praises in this commemoration and if we may believe ancient Records such as are very conformable to the Jewish benedictions at the Passeover 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Blessed art thou O Lord our God the King of the world who hast produced bread out of the earth and blessed art thou c. who hast created the fruit of the vine And afterward Let us bless him w●o hath fed us with his own and by whose goodness we live c. For so we reade in Justin Martyr and others Apolog 2. Constit Apost that in their times the Church used to praise God for all things and particularly for those gifts of bread and wine and so for Jesus Christ his Death Passion Resurrection and Ascension beseeching the Father of the whole world to accept of the offering they made to him And in after ages Cyril of Hierusalem saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. We make mention of the Heaven the Earth the Sea and all the Creatures reasonable and unreasonable of the Angels Archangels and powers of Heaven praising God and saying Holy Holy Holy Lord God of Sabbath c. These do very much correspond with those Hebrew formes which perhaps they were willing in part to imitate for the greater satisfaction of the Jewish Christians who constituted part of their assemblies One thing more seems to be very clear that from the Hallel of the Jews it was that some ancient Christians used in the 50 days after Easter to sing and ingemminate Hallelujahs in their assemblies ut autem Hal●iujah per illos solos quinqua● ginta dies in Ecclesia cantetur non usqucquaque observatur c. Epist 120. as a remembrance of that great Hymn which the Prince of the Church and his Apostles sung after this supper This St. Aug. takes notice of but saith that in his days those Hallelujahs used to be sung at other times also From all which we may discern a farther reason why they called this Sacrament by the name of a Sacrifice Ia isto aut●m sacrificio gratiarum ●ctio commemo●atio est carnis Christi quam pro 〈◊〉 obtulit Fu●g de side 1 Pet. 2.5 because they did offer unto God thanksgiving as the Psalmist speaks Psal 50. ●4 which is one of the spiritual sacrifices which every Christian is consecrated to bring unto him It is confessedly true that there never was any festival instituted by any people of the world but one part of it was a reverend acknowledgment of God and a thanksgiving to him for his benefits And there never was any solemn feast either among Jews Persians Greeks Aegyptians or Romans without some sacrifice to their Gods Christians therefore are not without their sacrifice also when they keep this feast and such an one as is very befitting God and which no rational man can deny to deserve the name L. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For Porphyry disputing against the eating or sacrificing of beasts unto God denies that thereupon any ill consequence could be grounded as if he denied all sacrifices to him No saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we likewise sacrifice as well as others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 only we will sacrifice according as is most meet And there he assigns to every Deity its proper homage and acknowledgment belonging to it saying that to the great God who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He above all we sacrifice nothing but pure thoughts and speak not so much as a word of him But to those that are the off-spring of God the coelestial inhabitants 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we give Hymns and praises which are the conceptions and expresses of our mind and so he proceeds to the more petty tributes paid to lesser Gods According then to this Heathen Divine the praises of God may well pass for the most proper sacrifice and he makes account that there is none better but onely silent adorations A soul breathing forth it self out of an ardent affection in holy Hymns is more acceptable to God then the richest gumms or the sweetest wood that can fume upon his Altars But a whole soul full of pure thoughts too great to come out of the mouth and more clear then to be embodied in words is transcendent to all oblations But yet I would not be so mistaken as if I thought the Christian thanksgiving consisted only in inward thoughts and outward words For there are Eucharistical actions also whereby we perform a most delightsome sacrifice unto God We must not when we come to God appear before him empty but we are to consecrate and offer unto him some of our temporal goods for the relief of those that are in want which may cause many thanksgivings to be sent up by them to God 2 Cor. 9.11 12. It hath been said before that our whole selves ought to be offered as an holocaust to God and our love should be so great as to spend our souls and bodies in his service now in token that we mean so to do we must give something that is ours unto him for to be imployed to his uses We are to give God an earnest of our sincere and intire devotion to him by parting with something that we call ours and transferring it to him Of this the