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	sabbath_n	sanctify_v	2,316	5	10.1074	5	true

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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

be prevented if their Presbyterie were but stated Fair Pretences all 1. The Presbyterians Reasons for stating of their Discipline before their Administration of this Sacrament answered 1. In regard of the Sacrament In 3. part Thom. disp 17. sec 2. The Sacrament it self they say will be prophaned by the intrusion of leud Livers among the Receivers And we will grant their Discipline would make a difference in admission though not alwaies with discretion But if some unprepared Persons whom we have neither the skill to discern nor power to restrain press in among the rest a thing that must be tolerated because it cannot be avoyded the Sacrament for all this is not in it self prophaned but in them is of none effect and so is said to be prophaned in that respect In receiving the Sacrament two things are to be considered saith Suarez Vnum ex parte Sacramenti ut verè integrè cum debit is circumstanti is fiat aliud ex parte effectus Sacramenti consequenter ex parte dispositionis suscipient is quae ad effectum est necessaria One in respect of the Sacrament it self that it be truly wholly and with all the rites and circumstances administred another in respect of the effect of the Sacrament and consequently of the disposition of the Receiver which to that effect is necessary More plainly Prophanation is two-fold Material and Personal Material when any abuse is offered to the Elements or any part of the Ordinance at the time of Administration Personal when the Persons which communicate are not fitted with pre-requisite qualifications The Prophanation then to speak properly is not in the Supper but in the Receiver and this latter not we nor their Elders can alwaies tell how to prevent That Sentence of our Saviour Nolite dare sanotum Canibus Math. 7.6 Give not that which is holy to Dogs neither cast your Pearls before Swine many of them take as a Precept prohibiting this Sacrament to the prophane and ignorant but they mistake the sense there intended which our Saviour understood of Admonition or Reproof as appears by the words foregoing and the reasons following lest they turn again and tear you which never happened never was offered to the Dispensers of this Sacrament from the prophanest Wretches that ever receiv'd it And though we ought not to cast away holy things upon them that regard them not Yet here is no pretence for them which peremptorily deny the holy Eucharist to all because they suppose some such are in their Congregations Math. 13.45.46 The Gospel is an holy thing a Pearl in the Parable and must not we cast that among such as they count Dogs and Swine beastly livers that regard it not Surely the Apostles were not so scrupulous they preached Christ crucified 1 Cor. 1.23 though to the Jews a stumbling-block and to the Gentiles foolishness If we should stand upon these tearms and not preach the Gospel because holy till we come into a Congregation wholly sanctified and pure we must preach no more on Earth to convert and win Souls to Heaven But enough to this first Reason The second Reason answered which respects the purity of the Sacrament The second is for the safety of the Minister that gives it That he be not guilty of the unworthy Receivers sin nor accessary to their damnation they must first establish their Discipline And the Ministers might have thought themselves beholding to them for the care they pretend of their Souls safety in giving the Sacrament if they had not shewed so little pity on their Souls in pressing them against Conscience to take their Covenant But they need not thank them for this favour for the damnation that is indangered St. Paul saies is not to the Giver but to the Receiver 1 Cor. 11.29 He that eateth and drinketh unworthily eateth and drinketh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 judgement or damnation to himself not to the Minister Nor is the sin his that gives it to him that unworthily takes it He does but his duty which Christ commanded Luk. 22.19 and that is not sin in him but in the Receiver which does not his duty in due preparation Now if others sinning follow accidentally through their own default upon the performing of any duty which Christs commands me I am not in fault nor any waies accessary to their sin If it be replyed A Minister that gives this Supper to an unworthy Receiver cooperates to his taking it for how can a Man cooperate more to the taking of a thing than by giving it Then we say he cooperates in the action but not to the obliquity of the action Nor is his giving a cause of his unworthiness in receiving but of his receiving onely which is the determination of the Schoolman upon that Question In 3. part Tho. disp 18. sec 2. It may so fall out saith Suarez that a Minister cannot deny the Sacrament to an unworthy Communicant for fear of giving offence Et tunc quamvis ille det non cooperatur iniquae receptioni ut iniqua est sed solum ut receptio Sacramenti est He hath no hand by his giving in the Peoples receiving as it is sinfull but as it is a reception onely of the Sacrament And again Disp 67. sec 4. Actio dandi non est mala ex parte dantis intentio bona quamvis ex parte recipientis receptio sit mala The Ministers action of giving is good as is his intention although the Receivers be naught in his unsanctified reception His sin then that receiveth cannot be imputed to the Minister that giveth so long as his unworthiness in receiving doth not depend upon his Ministerial action of giving There is then no cooperation of sin in the Minister but only a permission of which when he hath done what he can for prevention he is clear from the Blood of their Souls which eat and drink Damnation to themselves So that for this cause of the Ministers there is no such absolute necessity of a total forbearance of the holy Ordinance for want of Elders to exclude unprepared Receivers No Nor 3ly for the cause of Communicants lest some ignorant or unprepared should participate to the offence of others and the prejudice of their own Souls Indeed it were good if all such could be discerned and debarred But where there is no power to do that the Minister must not neglect his duty to do this which Christ commandeth for want of that Discipline Luk. 22.19 And yet if that they so much stand upon were stated Hypocrites would communicate among true Believers Christ's Fold here on Earth consists of Goats and Sheep his Barn contains Wheat and Chaff which will not be severed till the winnowing and separating the Goats from the Sheep at the Day of Judgement the Bad will be mingled with the Good the Reprobate with the Elect when they have done all they can And can the Dispensers of the

Sacrament then argue from hence a necessity of a continual suspension of the Sacrament Note No sure a total omission of a Duty by Christ commanded cannot be warranted by the contingency of an Offence that may causlesly be apprehended 1 Cor. 8.13 St. Paul saies indeed he would not cat while the World standeth rather than offend his Brother but he meant it not of an Offence causlesly taken but of giving him the occasion of sinning But if any will take offence if I feed my Body with Nutriment or my Soul with Sacrament I may not for this starve either that I be not accessary to my own death and famishment Nor may the Pastor forbear to feed his Flock and starve the Souls under his charge for some of their sakes that should not eat The good Steward doth not contrary to his Lords will deny the houshold their provision for fear som undeserving servants should have amongst the rest their portion Nor did the Jewish shephards starve their sheep for fear the goats should commune in their pasture In point of Charity it were better to give alms to ten Counterfeits than to suffer one member of Christ to perish for want of food and rayment and in execution of our Ministery we were better suffer some hypocrites to eat at Christs supper than for their sakes starve the souls of our flocks al-together A Minister ought to have a care what he can that the profain and ignorant eat not of this Sacrament to their souls prejudice but he can do no more than admonish them of the danger and instruct them in the duty of preparation He must exclude none of himself Matth. 18.17 1 Cor. 5. 2 Cor. 2 6. he hath no such absolute power That belongs to a court of Judicature by the rule of Christ and his Apostles and the pattern of the Primitive Church So that though a person be known to be culpable to the Minister or openly detected of a crime to the Congregation he is not to be excluded by the Minister alone but must first be sentenced by the judges Ecclesiasticall who ought proceed no otherwise against him but secundum allegata probata and not censure him but upon good proof of others or his own confession August l. 4 de medi. pen. Aquin. p. 3. Quest 80. Nos à Communione quempiam prohibere non possumus nisi sponte confessum say Augustin and Aquin. both aut in aliquo judicio Ecclesiastico vel saeculari convictam We can prohibit none the Communion unless upon his own confession or else in open Court uppon manifest conviction If the profain and ignorant then press into the Lords presence at this feast it is at their own perrill see they to it Oeat 6. we must not disobey our Masters Command Do this in remembrance of me Luk. 22.19 Nor starve the souls of our flock to keep them back that by their own default and folly turn the bread of life into their own bane Christ did it not to the rest of the Disciples for Judas his sake who after he had eaten fell presently into destruction of body and soul If there come in a man to this marriage feast without his wedding garment They are not the servants that wait but the King himself that watches over all that takes an order with him for his rudeness he checks him and condemns him for it to infernall imprisonment Take him away sayes he bind him hand and foot and cast him into utter darkness Matth. 22.13 And so neither on the Sacraments part nor yet the Givers nor the Receivers can any just plea be taken for this long stay and suspension the presbyters make of the Eucharist for want of Elders to order their Communicants A Government which I believe they may wait for long enough and never see it now set up on our English soyl Note It is worth the Observation how the foundation of this new Church-frame hath been thrice layd on English ground First in Queen Elizabeths raign when this Disciplin was suffered to take some footing In the beginning of King Jameses and now in the latter end of King Charls when there was a power sufficient to rear it and uphold it but all with as little Success in this Iland as had that building of the temple at Jerusalem which the Jews so often attempted to rear a third time upon the ground where it formerly stood at the Instigation of apostate Julian who would have it done in opposition to those words of our Saviour Just Mart. 2 Apo. adves Julian That said one stone should not be left there upon another that should not be cast down For these men by the tempests of troubles and Wars in our times have been scattered and their work cast down as the Jews and their work was then by thunder and lightning and tempests from Heaven 'T is never like now to be established in this State 'T is too strict to stand with our loosness and liberty too sharp a bridle to curb in all sorts of Sectaries that would have the reigns of Religion laid in their necks to run if they please to the Devill I would to God these reverend Presbyters would seriously think of these things and stand no longer now they are past all hopes in the expectation of that while they suffer the souls under their charge to pine for want of this Christ said Luk. 22.19 Hoc agite do this in remembrance of me but never bid them stay for that till that be established We may all without that Discipline supply our places discharge our consciences do God good service and save souls if we feed the flock of Christ whereof the holy Ghost hath made us Overseers but if we suffer them to starve for want of this bread of life what account shall we Stewards of the houshold of God give Or what answer shall we make to our Master at the last day that for neglecting to feed the hungry and give drink to the thirsty will denounce the sentence of Condemnation Our dear Saviour recommended this care with which I conclude Matth. 25. at this time and gave it the last thing in charge before he left the world when he so conjured Peter and in him every one of us Pastors by his love to feed his flock thrice iterating it for a sureness Simon son of Jonah lovest thou me Yea Lord sayes he thou knowest that I love thee Joh. 21.15.16.1 pasce agnos meos then feed my lambs Again Christ sayes Simon lovest thou me Yea Lord fayes Peter thou knowest that I love thee Then Pasce oves meas feed my sheep Christ said to him the third time Simon lovest thou me Yea Lord sayes Peter thou knowest all things thou knowest that I love thee then sayes he feed my sheep Nothing but feed feed feed three times over feed my lambs feed my sheep feed my flock and that for the love of him And