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
B08365	A dialogue between a pastor and parishioner, touching the Lord's Supper. Wherein the most material doubts and scruples about receiving that holy sacrament, are removed, and the way thereto discovered to be both plain and pleasant. Very usefull for private christians in these scrupulous times. With some short prayers fitted for that occasion, and a morning and evening prayer for the use of private families / by Michael Altham, Vicar of Latton in Essex.	Altham, Michael, 1633-1705.	1687 (1687)	Wing A2933AB; ESTC R172247	65,705	236

the way You have furnished me with a better notion of Sacraments than I had before and thereby given me so great satisfaction that you shall not need to bespeak my attention hereafter I beseech you therefore since you have well dispatched the notion of Sacraments in general that you would now proceed to that of the Lord's Supper in particular Pastor I shall very willingly comply with your desire and in so doing I shall endeavour to do these two things I. To show you plainly what notion you ought to have of the Lord's Supper II. That the Celebration thereof is a duty incumbent upon us by vertue of a divine Command I. We must look upon this Supper as a Sacrament properly so called I have already shown you what conditions are requisite to constitute such a Sacrament and if I make it appear that all those conditions are to be found in this then may it be justly reckoned as one of that number The Conditions I told you were these four 1. A Divine Institution Now that this holy Supper was instituted and ordained by Christ that it owes its Original to none other but only the Son of God and our Saviour will plainly appear from the concurrent testimonies of St. Matthew St. Mark and St. Luke St. Matthew gives us this account of it As they were eating Jesus took Bread Matth. 26. v. 26 27 28 29 30. and blessed it and brake it and gave it to the Disciples and said Take Eat This is my Body And he took the Cup and when he had given thanks he gave it to them saying Drink ye all of it For this is my blood of the New Testament which is shed for many for the remission of sins But I say unto you I will not drink henceforth of this fruit of the Vine until that day when I drink it new with you in my Father's Kingdom And when they had sung an Hymn they went out into the Mount of Olives Much to the same purpose is that account which St. Mark gives of it And as they did eat Jesus took bread Mark 14. v. 22 23 24 25 26. and when he had given thanks he brake it and gave it to them and said Take Eat this is my Body Also he took the Cup and when he had given thanks he gave it to them and they all drank of it And he said unto them This is my blood of the New Testament which is shed for many 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. And when they had sung an Hymn they went out into the Mount of Olives St. Luke also with little variation gives the same account And he took bread Luke 22. v. 19 20. and when he had given thanks he brake it and gave it to them saying This is my body which is given for you this do in remembrance of me Likewise also after Supper he took the Cup saying This Cup is the New Testament in my blood which is shed for you And if we call in St. Paul to give his suffrage with these three Evangelists we shall find him according with them all in the History of the Sacrament and the Institution of it but most expresly with St. Luke 1 Cor. 11.23 24 25 26. I have received of the Lord that which I also have delivered unto you That the Lord Jesus the same night in which he was betrayed took bread and when he had given thanks he brake it and said Take Eat This is my body which is broken for you this do ye in remembrance of me After the same manner he took the Cup when he had supped saying This Cup is the new Testament in my blood this do as oft as you drink it in remembrance of me For as often as you eat this Bread and drink this Cup ye do shew or shew ye forth the Lord's Death till he come Thus have I shown you all those Scriptures which give any account of the History of this Sacrament and the institution of it and you see plainly they do all agree that it was ordained and instituted by Christ that it owes its Original to none other but only the Son of God the Lord 's Christ and our Jesus and if so then the first thing requisite for the constitution of a Sacrament properly so called viz. A Divine Institution doth evidently appear in the Sacrament of the Lord's Supper 2. The second thing requisite for the constitution of a Sacrament properly so called is a visible sign And that there are such things in the Lord's Supper is visible and apparent for by the words of Institution Bread and Wine which are substantial and visible things are appointed to be the Elements thereof And though these in their own essence and nature do nothing differ from common Bread and Wine yet in regard of their designation and use they do very much differ therefrom For in this holy Supper they are designed for and used as outward and visible signs of inward and spiritual grace and in respect of that secret thing which is hidden under them and represented by them they become Sacramental 3. The third thing requisite for the constitution of a Sacrament properly so called is a divine promise added to the sign which importing spiritual grace here and eternal life hereafter may firmly unite the sign and thing signified and that this is to be found in the Lord's Supper is plain from the words of institution where the Bread blessed and broken is called the Body of Christ and the Cup the New Testament in his blood which is shed for many for the remission of sins And our Saviour expresly saith John 6.35 I am the bread of life he that cometh unto me shall not hunger and he that believeth on me shall never thirst And again v. 54 55 56. Whosoever eateth my flesh and drinketh my blood hath eternal life and I will raise him up at the last day For my flesh is meat indeed and my blood is drink indeed He that eateth my flesh and drinketh my blood dwelleth in me and I in him Which plainly declareth an Union of the sign and thing signified by vertue of a divine word and promise in which Union consists the nature of a Sacrament properly so called 4. The fourth thing requisite for the constitution of a Sacrament properly so called is That it be given to the whole Church as a perpetual sign to continue so long as the external form of divine Worship instituted by God doth remain in that Church Now that this was given to the whole Church appears plainly from the institution of it for the Disciples to whom it was first given were the Representatives of the whole Church And that it was given for perpetuity seemeth plain from those words of our blessed Saviour Matth. 26.29 I say unto you that I will not drink henceforth of this fruit

of the Vine until that day when I shall drink it new with you in my Father's Kingdom In which words the Holy Jesus seemeth to intimate two things to his Disciples 1. That this was the last time that he should ever celebrate this Feast with them in this World. 2. That though they were not to expect his Company his Bodily presence yet they and the whole Church represented by them should keep up the observation of this Feast till they met again to celebrate an Eternal Feast in his Father's Kingdom And that this latter was designed by him is evident from those words of St. Paul 1 Cor. 11.26 As often as ye do eat this Bread and drink this Cup ye do shew or shew ye forth the Lord's Death till he come Thus have I shown you that those four Conditions which are thought necessary to the constitution of a Sacrament properly so called are all to be found in this and therefore this may deservedly be reckoned as one of that number But to make the notion of this Sacrament yet more plain to you let us consider by what names it is usually known in holy Scripture It is called a Supper and the Lord's Supper 1 Cor. 11.20 It is also called a Feast and a Feast upon a Sacrifice 1 Cor. 5.7 8. Christ our Passover is sacrificed for us Therefore let us keep the Feast saith St. Paul. When therefore you fix your thoughts upon this holy Sacrament with a design to celebrate the same let me desire you to look upon it 1. As a Feast 2. As a Feast upon a Sacrifice 3. As a Feast upon a Sacrifice for sin 1. Consider it as a divine Feast which our Lord hath appointed to be kept in Commemoration of himself The cheer provided viz. Bread and Wine and the Body and blood of Christ The actions about it viz. Receiving Eating and Drinking The names given to it viz. Breaking of Bread and the Lord's Supper The design thereof which is to nourish up the members of Christ's Church unto Eternal Life do all of them sufficiently speak this notion of it And that it was ordained to be a Commemoration-Feast the very words of Institution tell us which say This do in remembrance of me Luke 22. v. 19. Nor were these kind of Feasts unusual in the World both before and at that time For as the Hebrews had their Feasts which were commonly signified by setting on Bread or Eating Bread. So the Greeks also had their sober Compotations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 At which Feasts they did usually commemorate the worthy actions and glorious Examples of some memorable persons And this no doubt was the design of this most holy Feast wherein Christians have the honour not only to feast with but upon God the holy Jesus being both the Master of it and the cheer provided in it Wherein we have an opportunity of feasting with one another thereby the better to promote and preserve amity love and charity among our selves to keep up a lasting remembrance of our glorious Redeemer and to fix more deeply in our minds all that he hath done and suffered for us Hereby shall we be the better disposed with all thankfulness and humility to embrace such opportunities when offered with greater joy and alacrity to address our selves thereunto and made the more careful that in a becoming manner we appear before our Lord and Master therein In a word by this Commemoration-Feast we shall be the better disposed and hold our selves the more obliged to a cheerful observance of our Redeemer's Will and to pay a sincere and entire obedience to all his Laws 2. Consider it not only as a Feast but as a Feast upon a Sacrifice wherein we are more particularly to commemorate the sufferings and death of our blessed Saviour St. Paul doth very well explain those words of Christ Do this in remembrance of me Luke 22.19 when he saith As often as ye eat this Bread and drink this Cup of the Lord ye shew forth the Lord's Death till he come 1 Cor. 11.26 thereby teaching us that we ought herein to commemorate the dying love of the holy Jesus with such suitable praises and thanksgivings as may be agreeable to that great goodness which he expressed by dying for us As in all Feasts of this kind both among the Jews and Gentiles God had his Portion and the people had their portion wherewith to entertain themselves and their Friends so in this Christian Feast we also are made partakers of the Sacrifice in that by these representations of the Body and Blood of Christ Jesus we are admitted to feast upon it And as by eating of the Sacrifices offered at the Altar both Jews and Gentiles professed themselves to be the Worshippers and Servants of that God to whom the oblation was offered so we by partaking of this holy Feast do make a solemn profession of the Christian Religion of our Faith in Jesus and obedience to him We declare our selves to be the Disciples and Followers of him to whom we join our selves in Communion Eating and Drinking together was always esteemed a sign of Friendship and good understanding between the parties so doing But when a Feast was made on purpose to express their Friendship then was it the more notorious But when the Feast was upon a Sacrifice then the obligation between them was held the more sacred and inviolable We therefore by being partakers of this holy Feast do thereby engage our selves in a mutual Covenant with the blessed Jesus and by often doing this we make repeated protestations of our fidelity and renew our Baptismal Vow and Covenant taking as we usually say the Sacrament upon it that in all things we will be faithful and obedient to him 3. Let us consider this holy Action not only as a Feast nor only as a Feast upon a Sacrifice but as a Feast upon a Sacrifice for sin That Jesus Christ did offer up himself as a Sacrifice for sin is so plain and evident through the whole History of the New Testament that to produce instances to attest it would look like an uncharitable censure of others as if they had neglected to peruse those sacred Records which contain the Charter for their Inheritance in Heaven Now in the time of the Law when any Beast was slain and offered in Sacrifice for sin it was not permitted in that case nor indeed in any other neither to the People nor Priests themselves to eat of the blood Nor had they any portion of the flesh for that was wholly burn'd To partake of the sin-offering therefore was a priviledge reserved for Christians who at this holy Feast are allowed both to eat the Bread which represents the Body or flesh of Christ and drink the Cup which represents his blood And in this case that of the Apostle is fully verified We have an Altar i. e. a Sacrifice whereof they had no right to eat who served the Tabernacle Hebr. 13. v. 10. By vertue