Selected quad for the lemma: kingdom_n

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

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A81924	A model of church-government: or, The grounds of the spirituall frame and government of the house of God. Shewing, what the holy Scriptures have therein delivered; what the best Reformed Churches do practise; what the tender consciences may rest in. For the better satisfaction of such as scruple at the work of reformation, declared and appointed by severall ordinances of Parliament. / By John Dury, one of the Assembly of Divines; who hath travelled heretofore in the work of peace among the churches.	Dury, John, 1596-1680.	1647 (1647)	Wing D2873; Thomason E383_26; ESTC R21589	67,352	88

together in the Lord. So then the neerer we come to this practise the more we shall be conformable to the will and answer the intention of Christ in this his Ordinance 16. Hitherto I have considered Christ and the Apostles practise and the end and use of the Ordinance unto which their practise was to be subordinate and answerable but because the Apostle doth referre us in a speciall manner to take notice of Christ himself in this matter let us look a little directly upon Christs whole aim and purpose in the institution of this ordinance and that we may do this the things which in his words and actions do institute and discover his intentions are to be reflected upon First then the words by which he doth consecrate the bread and wine are very considerable This is my Body which is given for you and this Cup is the New Testament in my Blood which is shed for you Luk. 22. 19. 20. by which he sheweth that his purpose was to leave unto his Disciples in the use of bread and wine a representation and a pledge of the benefits which by his body and blood were conferred upon their soules therefore he giveth unto the Bread and Cup the names of that whereof they were memorials representations and pledges that by a holy use thereof in Faith the things remembred and represented thereby might be obtained Secondly the words of Direction instituting the Ordinance for after-times Luk. 22. 19. Do this in remembrance of me which the Apostle doth explain 1 Cor. 11. 6. to be a shewing of the Lords death till he come do manifest that his intention was that they should imitate his practise in his last Supper to keep the memory of his death in their mind till his comming Thirdly there is a word of promise relating to his comming again and to the conjunction of his Disciples with him in his kingdom Mat. 26. 29. I say unto you I will not drink henceforth of this fruit of the Vine untill that day when I drink it new with you in my Fathers kingdome This promise is mentioned also Mar. 14. 25. and more generally in Luk. 22. 16 19. and more distinctly in vers 29 30. where he promiseth his disciples a Kingdome and a priviledge to eat and drink at his table in his kingdome All which doth cleerly intimate that his intention was by this Ordinance not only to assure them of his comming again but of their society and fellowship with him whereof this Meale was to be an earnest and demonstration So then he did intend that this Feast upon the sacrifice of his Body and Blood should be unto them not only a means to confirm their Faith in his death and in the effects thereof in the New Testament as a thing past but also of their hope of the state of life to come So that this Feast was appointed to demonstrate also our expectation of the Feast which is prepared for those that are to be with the Lambe at his wedding Revel 19. 9. Fourthly and lastly Christs action of serving his Disciples at his last meale with them doth speak much of his intention towards them for he thereby doth not only intend to give them an example of humility that they should serve one another as he expresly doth mention Joh. 13. 12. till 17. Luk. 22. 27. that he did serve them but this service at his last meals doth speak them to be his loving friends and familiars as Joh. 15. 15. he calls them It doth speak them his guests who did sit at meat at his table as he declares it Luk. 22. 27. and consequently it doth manifest unto them and us that his intention was to shew forth unto them and in their persons so entertained by him to give to all his faithfull servants by this Ordinance an assurance of the esteem which he hath of them now and will have of them for ever in his Kingdome For elsewhere viz. Luk. 12. 37. there is an expresse promise made unto all his Faithfull servants assuring them of the like entertainment the words are these Blessed are the servants whom the Lord when he commeth shall find watching and consequently faithfull to him in their charges Verily I say unto you that He shall gird himself and make them sit down to meat and will come forth and serve them This then being promised unto all and performed by the Lord unto his disciples at the last Meale whereof the remembrance is to be kept by all is a cleer demonstration that Christs intention was towards them and is to all his faithfull disciples by the solemnity of the action to give us an assurance of his love esteem of us that he accounts us as his friends familiar guests whom he doth honor 17. From all which this Conclusion as a generall rule is to be gathered in this matter Namely That manner of Administration of the Lords supper is most warrantable which doth best expresse and imitate Christ and his Apostles practise in the use of this Ordinance which doth represent and hold forth most effectually all Christs intentions in it and which is most fit to accomplish most fully the commandement of celebrating the Memoriall both of his death and of our conjunction with him at his comming again And on the other side that manner of Administration is least warrantable which doth not answer and imitate Christ his Apostles practise in the use of this ordinance which doth not represent and hold forth any of Christs intentions in it and which is not at all fitted to accomplish in any competent measure the commandement of celebrating the memoriall both of his Death and of our conjunction with him at his comming again But it is now made apparent by that which hath been hitherto said that a Table-gesture in sitting at meat doth best expresse and imitate Christ and his Apostles practise in the use of this ordinance That it doth represent and hold forth most effectually all Christs intentions in it and that it is most fit to accomplish his commandement of celebrating the memorial of his death and of our conjunction with him at his coming again And on the other side it hath also been made apparent that the gesture of Kneeling or any other behaviour inconsistent with a Table-action at a meal is least answerable and proper to all this Therefore it followeth that the Table-gesture of fitting at meat is that manner of Administration of the Lords supper which is most warrantable and that the gesture of Kneeling is least warrantable in this Administration CHAP. X. The practise of the best Reformed Churches in the Administration of the LORD'S Supper HAving hitherto taken from the Word of GOD the grounds which make good this Conclusion I shall adde for a close of this Discourse a brief Relation of the Practise of the best Reformed Churches to shew how in their Publike meetings this Ordinance is observed by them in imitation remembrance of

to have communion in Worship and it is evident that the Gentiles do worship Demons which are devils or imaginary gods therefore I disswade you from having any ●●●munion with them And he giveth the reason why he doth ●●●swade them from this v. 21. in these words Ye cannot drink the cup of the Lord and the cup of Devils ye cannot be partakers of the Lords table and of the table of Devils As if he had said I disswade you from this because you cannot stand under two opposite relations and have communion with two opposites at one and the same time The relation which you have unto Christ and their relation to the Devils are opposite therefore you cannot stand under both at once you cannot maintain communion with both at once but if you partake of the cup and table of the one you must abstain from the cup and table of the other 13. Thus having opened the words the observations which I will briefly make upon them are these First we may gather from hence that to symbolize with Idolaters in their acts of worship is a thing unlawfull to Christians We know that the Masse is the greatest idol that ever was in the world and that the act of kneeling was brought in at the Popish communion to worship that Idol we ought not therefore to symbolize with them in that act of worship for it is not lawfull for us to follow the corruption of an Ordinance when we have Christs imitable practise made known to us It is not lawfull to mixe the acts of Gods true worship with the chief act of an Idol-worship such as is Kneeling at the Masse For the meaning and purpose of kneeling is Adoration the object of adoration is the Body and blood of Christ supposed to be in the Elements but if we believe no such reall presence as they have fancied then we make void the object of adoration and consequently the act intended towards it is disanulled also But if any doth incline to kneeling because it hath been a custome hitherto used he may upon the same ground practise all other Popish idolatries and superstitions But if you will say that you think Christ ought to be worshipped there and that you cannot come to his table with too much reverence You must understand that Christ doth not intend to be worshipped there but to be received and that you must not be led by your own thinking but by the manifestation of his will in matters of worship nor can any one gesture be accounted reverence to him more then another otherwise then as he doth appoint it to be in his worship The standing at the first Passeover in Egypt was a reverence The sitting at the table with Christ was in his disciples a reverence to him nay and their suffering of him to wash their feet as their servant was a reverence due to him as their master because it was his will to have it so It is neither circumcision nor uncircumcision but the doing of Gods will that maketh us acceptable unto him Now it is contrary to his will that we should follow another example of worship then that which his Apostles have given us It is contrary to his will that we in his worship should symbolize with Idolaters and that we should seem to collude with them in their act of Idol-worship when we know that the Lord will not be adored but received in his Supper and it is no reverence at all but a very irreverent and unbeseeming behaviour to put forth an act proper to adoration when he doth call us to put forth an act of communion and fellowship The second observation is That the eating of bread and drinking of a cup at the Lords supper is a Table-action This is to be gathered from vers 17. We are partakers of one Bread v. 21. Partakers of the table of the Lord and of the table of Devils These expressions are here used with a reference to the aime of fellowship and communion whence I inferre these conclusions 1. Seeing the act of Communion is to be evidenced chiefly by the partaking of one Bread by many it doth follow that the more that bread and the partaking of it is one the more the act of communion is evidenced Then it followeth also that the partaking of the bread ought to be as much one as the nature of a Meal doth permit and as Christ by his example doth insinuate Now the nature of a Meal doth not only permit but require that such as have fellowship in it should be together as guests to partake jointly of it and Christs example doth cleerly shew that all his Disciples were in fellowship together with him at a table And therefore to partake of one bread and of the Lords table must be understood to be such a table-action as is proper unto guests at a table From whence it will follow that to carry the bread and wine up and down the house to persons sitting in severall pewes as in so many little chambers of that house is not at all sutable to the celebrating of the Lords supper because it doth wholly take away the manifestation of that fellowship which the Lord would have evidenced in it Those that eat their bread apart in severall petty corporations do not shew forth that they are one bread as the Shewbread was which was to be set before the Lord upon the holy table in the Sanctuary Exod. 25. 30. Levit. 24. v. 5. till 10. Which Bread did represent the whole Congregation of Israel united as one unto the Lord in twelve cakes set upon one table which type is now fulfilled in the Gospel by the joynt presentation of the reall members of Christ as one bread at his table to his Father to be a living sacrifice unto him Nor can it be said that those who sit in their pewes at a distance from each other are one Body as men use to be at Meales for at meales none are one body properly but such as eat together at the same table Therefore this custome is not sutable to that which is to be evidenced at the partaking of the Lords table 2. To shew an act of Communion we must partake of the Bread as it is one Now the bread is not one otherwise then as it is upon the same table and blessed with the same Blessing therefore it will follow that the partaking of it as one must be to receive it at the table in a table-action For if a Table is appointed to shew that we are to be at Christs supper as his guests and if it be asked what Christ would have his guests to do the answer must be taken from Luke 22. 30. That he would have them eat and drink with him at table in his Kingdome To eat and drink then at his table is to be his guest and not to have a bit of meat brought from the table If Lazarus the begger lying at the rich mans gate had