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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
kingdom_n	drink_v	fruit_n	vine_n	2,742	5	10.7149	5	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A54129	A defence of a paper, entituled, Gospel-truths against the exceptions of the Bishop of Cork's testimony by W. Penn	Penn, William, 1644-1718.; Penn, William, 1644-1718. Gospel-truths. aut; Wettenhall, Edward, 1636-1713. Testimony of the Bishop of Cork. aut	1698 (1698)	Wing P1274; ESTC R218266	58,772	142

be Baptized which have received the Holy Ghost as well as We It Imports with submission no more than this That Peter well knowing the Narrowness of his Country Mens Spirits was Cautious lest his Latitude should Distaste them For the Gentiles being Unholiness to the Jews and even Peter himself without a Vision from God too narrow Spirited for the Convictions and Devotion of that excellent Centurion Cornelius It behoved him to ask if any body had any thing to say Why they might not be baptised as well as the Jews being Proselites to the Christian Profession In all which he seems more concerned to save his Own Credit than to recommend or establish that of Water Baptism As if he had said Why should this Custom be forbid to the Gentiles more than to the Jews But this will not warrant the Practice in General because Practice is no Institution and that their appears no Command to make It one So that asking who can forbid what was not commanded strengthens his Question instead of weakening it since what was done of Condescention could not have been forbid upon Authority There needed not so much Care or Strickness in the Matter And indeed the Apostles themselves seem not to have been so clear about the abolishing of the Jewish Observations as appears by the want Peter had of a Vision his own apprehension of the straightness of his Brethren and their calling him to Account for what he had done as may be seen in the same Chapter But I confess I cannot see why the Bishop should assume the Power of Unchristianing Us for not practising of that which he himself practices so unscripturally and that according to the Sentiments of a considerable part of Christendom having not one Text of Scripture to prove that Sprinkling of Water in the Face was the Water Baptism or that Children were the Subjects of Water-Baptism in the first times And yet this is all the Baptism the Bishop practices who seems so severe upon us I think our forbearing of Water Baptism from a Belief and Sense of the coming of the Invisible Grace signified by that Visible Sign cannot be reputed such a slight to Water Baptism as presuming to alter the Manner and Substance of its first Institution For then it was in the River of Jordan now in a Bason it was then unto Repentance now to Children Uncapable of Repentance But that which perhaps misled the Doctors of the Declining Church first into this Practice being at the distance of some Hundreds of Years from the Apostolical Times might be the supposition that Water Baptism came in the place of Circumcision and that being to Children so might Water Baptism too But they forgot among other things which even before that time were crept into the Church without Precept or Evangelical Example that Repentance was not made a Condition to Circumcision at it was to Water-Baptism I would beseech the Bishop to tread softly in this Matter for if Water Baptism should indeed prove a Badge of Christianity he would be at a loss for one that would pass currant in Scripture Thus much for this Point What I have said upon this Head of Water Baptism may serve also for what is commonly called the Lord's Supper which the Bishop Reproves us for Omitting to Practice Urging Luke 22. 19. This do in Remembrance of me And the Apostles words 1. Cor. 11. 24. 25. It is true indeed Christ said when he eat it with his Disciples That they should do it in remembrance of him till he came And this seems much more of the Nature of a Commission than that cited by the Bishop for Water Baptism But the Limitation Christ ●ives to the Practice of it and a Right and ●roper Consideration of the Import of his ●ords and the Nature of the thing will best ●ad us to undestand his Mind therein 1st This was also a Jewish Practice as ●ell as Water Baptism and so in Nature of ●o Gospel Institution but Temporary in its ●se 2dly Christ seems by this to break or ●pen to them what was so hard for them to ●ear to wit his Departure and Death by a ●oken of Memorial till he should come to ●hem again 3dly Christ takes occasion from thence ●o shew forth to his Disciples the Mystical Supper they should eat and the Fellowship ●hey should have with him when he came again Now we believe this Coming was Spiritual suitable to that saying of his I will drink no more of This Fruit of the Vine till I drink it New with you in the Kingdom of my Father And some here shall not taste of Death till they see the Son of Man coming in his Kingdom Matth. 16. 28. Again He that dwelleth with you shall be in you John 14. I in them and they in me Chap. 17. All which plainly Imports a Spiritual Coming Also Rev. 3. 20. Behold I stand at the Door and knock if any Man hear my Voice and open the Door I will come into him and will sup with him and he with me which was said near Fourty Years after his Ascention Now since this is acknowledged to be an Outward Sign of an Inward and Invisible Grace what can Outward Bread and Wine more properly Signifie and Resemble than Inward Bread and Wine And an Outward than an Inward Supper And if so the words may reasonably be read thus Eat this Supper of Outward Bread and Wine till I come into and sup with you and be your Supper that am the Bread and Wine from Heaven which Nourishes the Soul unto Eternal Life 4thly The Kingdom of God being Spiritual and in the Soul such should be the Ordinances of that Kingdom Now Christ tells the Pharisees Luke 17. 20. The Kingdom of God is within And the Apostle Paul Rom. 14. 17. saith The Kingdom of God is not Meat and Drink but Righteousness and Peace and Joy in the Holy Ghost But the outward Supper is Meat and Drink and therefore not of the Kingdom of God which is not Meat and Drink but Righteousness Peace and Joy in the Holy Ghost And this was made Use of by Christ in the State of Humiliation before his Death and the pouring forth of the Holy Ghost to fasten upon his Disciples that were weak and of little Faith the Remembrance of him till they should know him with them and in them by his Spiritual Appearance as he was the Lord from Heaven the Quickning Spirit according to his Promise For if the Scripture be consulted we shall not only find that Christ Reproves the Apostles for their Infide●ity in him but after all the Example Precepts and Miracles they saw by him and that he had so very lately left them with such Assurances of his Coming to them again yet when Mary c. brought them the Tidings of his Resurrection it is said Luke 24. 10 11. Their words seemed to the Disciples as Idle Tales and they believed them not Which sufficiently shews the low State they were

in or that at least they needed a Sign or Token as that of the Supper to Commemorate Him But this Reason which is yet true does not Credit its Continuation for when the Spirit was come or Christ in his Spiritual Appearance their Eyes were opened and they saw then it was the Spirit that Quickens the Flesh profiteth nothing John 6. 63. 5thly Most certainly Christ meant no less when he Preach'd himself the Bread that came down from Heaven John 6. 31 to 52 and that they that would have Life Eternal must eat his Flesh and drink his Blood That is they must feed upon Spiritual Food Not the Outward but Inward Supper the thing signified and Substance it self For Christ opposes Himself who is the Bread of God to the Bread their Fathers eat in the Wilderness who were Dead which was of an Elementary Nature therefore it can never be that such Bread as perisheth should be the Bread of the Evangelical Supper when Christ by Companion undervalues it to the Bread he had to give them 6thly Our blessed Lord Mark 7. 18. taught That it was not that which went into the Man that defileth the Man because it went but into his Body and not into his Heart and if so the Argument is undeniable that it is not that wich goeth into the Man that is into his Body and not into his Heart that Sanctifieth the Man But Material Bread and Wine goeth only into the Body and not into the Heart therefore they cannot Sanctifie The Import of Christ's words is plainly this Meats and Drinks neither Defile nor Sanctifie they neither Benefit nor Harm any one upon a Spiritual Account Consequently Elementary Bread and Wine cannot be the Evangelical Supper but a Figure of It which is ended in Christ the Bread of God that cometh down from Heaven John 6. 31 32 48 49 50. That a Man may eat of and not dye The Substance of all Shadows for saith the Apostle the Body is of Christ and where that is our Lord tells us Luke 13. 37. the Engles are gathered together Where the Apostles Wise Men 1 Cor. 10. 15. seek for the true Supper which nourishes their Souls unto Eternal Life 7thly But the Bishop will have this Supper four times repeated in the Scripture of the New Testament besides that of the Apostle Paul which must be his mistake since there is no Command to practice it beyond that very Time but in Luke 22. 19. If there it self For tho' his Eating of the Passover is there related as also in Mark and Luke It was but once done and the Command this do in Remembrance of me is only Once Related among the Evangelists as well as it is but Once Commanded And would we be strict with the Bishop we need not allow him that Command to reach further than the present Time in which it was Given for This Do or Take Eat are Equally in the present Tence for thereby you shew forth my Death And the following words viz. I will Drink no more of This Fruit of the Vine until that Day when I Drink it New with you in my Father's Kingdom Mat. 26. 29. further explains it Thus Mark has it 14. 25. Verily I say unto you I will Drink no more of the Fruit of the Vine until that Day that I Drink it New in the Kingdom of God Luke 22. 18. gives it thus I say unto you I will not Drink of the Fruit of the Vine till the Kingdom of God shall come Now it is plain that Christ refers them to the Spiritual Supper which we Prefer and Practice and which is the Supper Signified by That of outward Bread and Wine that was to serve till the Kingdom of God came and then he would Communicate with them in a way Suitable to the Kingdome which Kingdom as before said is not Meat and Drink but Righteousness Peace and Joy in the Holy Ghost And as the same Apostle has it 1 Cor. 4. 20. The Kingdom of God is not in Word but in Power of which Power and its coming from on High upon the Apostles Read Acts 1. 6 7 8. For when they asked Christ Lord wilt thou at this time Restore the Kingdom again to Israel and that he told them 't was not for them to know the Times or the Seasons which the Father had put in his own Power He also adds But ye shall receive Power after the Holy Ghost is come upon you and ye shall be Witnesses unto me both in Jerusalem and Judea and in Samaria and in the uttermost Parts of the Earth This Power was the Kingdom of God for it stands in Power says the Apostle but it seems he thought fit to wave their Question as to a direct Answer and left it a Secret to be revealed unto them when the Holy ghost should Come and the Power from on High should fall upon them And thus he takes his leave of them and is Immediately received by a Cloud out of their Sight Before I conclude with this Paragraph I would observe First that it was the Passover and Custom of the Jews which properly speaking we conceive hath no just plea to continue as a Gospel Ordinance or Institution since it was a Type of Him to come therefore ended as to Institution by his coming Secondly That the Evangelist John the Beloved Disciple that lay in the Bosom of Christ does not so much as mention It or Water Baptism as left by Christ to be continued by his Followers Concerning the Spirit 's Baptism tho' he uses not the word Baptism yet he is very full John 14 16 17. Chapters where he tells them that he would send them the Comforter the Spirit of Truth to lead them into all Truth and that he would dwell with them for ever I say It seems very Improbable if not Incredible that what the Bishop stiles the Badges of Christianity in his 17th Paragraph should be wholly forgotten by so great an Apostle of Christianity 3dly And as the Beloved Disciple says nothing of these visible Signs which the Bishop calls the Badges of Christianity so neither are they made an Article of any of the Ancient Creeds Extant which certainly does not make for their Credit or Authority Since had they then been of that Importance they are now by some esteemed we cannot think they would have been forgot by the Compilers of those Creeds 4ly The Apostle Paul though he repeats the Tradition he received of the Lord's Supper that night he was betrayed does not Injoyn it but as often as the Corinthians did it he tells them they should do it in remembrance of Christ Which is far from commanding it as it would be for the Bishop if he should say to his Friend as often as he comes to Cork he should come and Eat with him obliges that Person to come often to Cork So that tho' the Apostle bids them that as often as they did it they should do it in Remembrance of Christ