Selected quad for the lemma: duty_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
duty_n	day_n	lord_n	week_n	2,075	5	9.7497	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A85952	The golden mean: being some serious considerations, together with some cases of conscience resolved; for a more full, and frequent administration of, yet not free admission unto, the sacrament of the Lord's Supper. / By Stephen Geree, minister of God's word, and pastor of the Church of Abinger in the county of Surrey.	Geree, Stephen, 1594-1656?	1656 (1656)	Wing G607; Thomason E1667_1; ESTC R208393	36,650	111

to receive this Sacrament or to be admitted to this holy Table therefore he yields full as much if not more than I have yielded Case 4. But whether may Ministers lawfully administer this Sacrament to those in whom they can see no signes of sound and saving grace I answer yes undoub●edly and that for these following reasons Sol. First because the Apostles in the purest primitives times never required any more to admission than outward profession refusing none that were willing to give their names unto Christ never once questioning the sincerity of their affections for ought we read witness those three thousand soules admitted presently both to Baptisme and the Lord's Supper upon their willing assent Act. 2.41 c. and that breaking of bread ver 42. is ment of Sacramentall breaking may appear more plainly if we well observe what learned Master Mede saith concerning the words They were saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the vulgar Latine turns Erant autem perseverantes in doctrina Apostolorum communicatione fractionis panis orationibus but the Syriack Perseverantes erant in doctrina Apostolorum Communicabant in precatione fractione Eucharistiae hoc est assidui erant in audiendis Apostolis Sacrificio Christiano celebrando and withal he adds who knows no that the Synaxis of the ancient Christians consisted of these three parts of hearing the Word of God of prayers and commemoration of Christ in the Euchrist And therefore he saith our translation is not here so right which refers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and translates it the fellowship of the Apostles whereas it is to be referred to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vide Mede vol. 1. page 493. 494. And to proceed we do not read of any admitted to baptisme but were also admitted to the Lord's Supper Hence Act. 20.7 It is said that upon the first day of the week the Disciples came together to break bread and Paul preached unto them Mark he speaks of Disciples in generall without any exception that they came together of purpose to break bread as a speciall sabbath-Sabbath-duty as wel as hearing the Word c. Reason 2 My second reason is because all circumcised were strictly in joined to eat the Passeover Exod. 12.44 and 47. Every mans servant that is bought with money when thou hast circumcised him shall eat thereof all the Congregation of Israel shall keep it amongst whom without question there were many if not most of them uncircumcised in heart and unregenerate uncircumcision in heart orunregeneracy was never made a bar to exclude any from the outward Ordinance though it may from the blessing of it because no man can judge the heart As for these Numb 9.6 7. c. that were forbidden to keep the Passeover by reason of uncleanness being defiled by a dead body of a man it was such an uncleanness as might befall the holyest man among them besides it was such as kept them out of the Congregation and so from other Ordinances as well as that Numb 5.2 Command the Children of Israel that they put out of the Camp every Leper and every one that hath an Issue and whosoever is defiled by the dead both male and female shall ye put out without the Camp That they defile not the Camp ver 3. Now out of the Camp then out of the Congregation but marke what followed Numb 9.13 The man that is clean to wit legally And is not in a journey and forbeareth to keep the Passeover even the same soul shall be cut off from his people because he brought not the Offering of the Lord in his appointed season that man shall bear his sin You see therefore there was great sin in refusing to keep the Passeover if legally cleane though unregenerate for that uncleannes there cannot be extended to inward uncleannesse which man cannot possibly know Reas 3 Thirdly because the use of this Ordinance doth much conduce to a through conversion For here thou must take notice of a two-fold conversion one is unto the Faith another is to the Truth of the Gospell the former is onely outward consisting in profession and outward practise onely the other is inward when the heart receiveth the love of the truth and of this letter wee here speak which is holpen by this holy Sacrament reverently and devoutly administred for we suppose all that can lay any claym to the Sacrament have the former Argument 1 Now to prove that the use of this Ordinance doth much conduce to this conversion to prove that the use of this Sacrament conduceth to conversion that is reall my first Argument is this Because it is a means to convince men of sinfullnesse which is the first work of the spirit in true conversion Joh 16.8 Now in this Sacrament Christ is as it were Crucifyed before our eyes and that for the remission of sinnes which could not otherwise be expiated but by the shedding of his blood likewise it serves to convince us of the haynousnesse and hatefullnesse of our sin which could not be done away by any other meanes but by the Blood of the Son of God as also to convince us of monstrous ingratitud if we should presume to come to the Sacrament of Christ body and blood and yet to follow flesh and blood and not labour to be cleansed by the blood of that Lamb that takes away the sinnes of the World Besides the very breaking of the bread understandingly looked upon is a forcible argument to break our hearts London Min. vindic of the Presbyteriall Government page 104. as the London Ministers have excellently and feelingly observed Was Jesus Christ rent and torn for you and shall it not break your hearts that you should sin against him Was he crucified for you saith they and will you crucifie him by your sinnes And besides say they the breaking of the bread is not onely ordained to be a motive unto brokennes of heart for sin but also in the right use to effect that which it moves unto Argu. 2 Secondly the Sacrament is a compound Ordinance consisting of the word praier and elements of bread and wine and therefore must needs be more forcible then the single word or both word and prayer without it when verbum visible is joyned both with prayer and verbum audibile a three-fold cord is not soon broken And the aforesaid London Ministers call it ubi Supra page 110. a Visible Sermon that as Christ in the ministry of the Word preacheth to the ear and by the ear conveyeth himself into the heart so in the Sacrament he preacheth to the eie and by the eie conveieth himself into the heart Therefore as the Apostle Peter tells us 1 Pet. 3.1 2 That the Wives good conversation may win the Husband whom the Word will not win to wit alone because deeds are often more forcible then words So I may say that the Sacrament joined with the Word validior est