Selected quad for the lemma: master_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
master_n	disciple_n	lord_n	servant_n	4,835	5	7.3594	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A05533	The reasons of a pastors resolution, touching the reuerend receiuing of the holy communion: written by Dauid Lindesay, D. of Diuinitie, in the Vniuersitie of Saint Andrewes in Scotland, and preacher of the gospell at Dundy	Lindsay, David, d. 1641?	1619 (1619)	STC 15656; ESTC S103094	57,265	200

wee come with thankesgiuing and praise to worship him as wee should all professe our selues to doe in this action In this point I haue beene forced to bee somewhat larger because there is one who to maintaine his Thesis for Sitting against Kneeling bendeth spendeth all his wit in vaine to proue that this Sacrament should not nor can not bee called the Eucharist against the sway of all the Learned both in the Orient and Occident Church so audacious is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the passing-measure-loue of contention who regardeth not to tread on the Veritie prouiding she may seeme to haue the Victorie Dij talem terris auertite pestem From the which pestilent Monster the Lord deliuer his Church Amen CHAP. IIII. Whether it may stand with Charitie towards our Brethren to Kneele at the receiuing of the Sacrament SECT 1. That Kneeling serueth for Edification THE last thing that wee haue to try is whether the gesture of Kneeling in receiuing the Sacrament bee according to charitie that is whether it may tend to Edification or at least may be vsed without offence and scandall in our Church As for the first The chiefe things whereof the Church should be informed at the receiuing of the Sacrament are the spirituall benefits that are mystically shadowed in the symbolicall Elements as Christ the Giuer his Body and his Bloud the Gift the spirituall appetite wherewith wee should come faith the hand wherewith we should receiue the nature of the action it selfe a mysticall representation and a reall application of Christs propitiatory Sacrifice for vs and an Oblation againe made by vs of an Eucharisticall Sacrifice for him and the end of the action our saluation and the glory of our Sauiour These things being the chiefe points wherein the Communicants should bee edified What gesture for their edification can bee chosen and vsed more conuenient then Kneeling A Gesture declaring what reuerence is due to the Giuer and the Gift A Gesture agreeable to the spirituall appetite and desire wherewith the poore and hungry should come to this Table proper to the humilitie that in this action our faith should produce when it learneth vs to renounce our selues and rest on Christ and very decent to be vsed by the Saints when either they receiue benefits from Gods hands or giue backe thankes to him therefore SECT 2. That Kneeling obscureth not our fellowship with Christ and amongst our selues AGainst this if it be obiected that although in the respects aboue specified it may serue for edification yet it obscureth the fellowship and communion that wee haue with Christ and amongst our selues that is signified and sealed vp in this Sacrament and is most cleerely expressed by Sitting at Table It is answered As for our fellowship amongst our selues if at the Table an vniforme gesture bee obserued by all the Communicants whether it be Standing or Lying or Sitting or Kneeling if it be the same and vniforme I say it is sufficient to expresse our Societie at least it obscureth it not For there is as well a fellowship amongst the Saints in Kneeling as in Sitting or Standing As for our fellowship and communion with Christ wherein our honour in deed and Christian prerogatiues consist if wee imagine that to bee represented by our Sitting at Table with our Sauiour How was it expressed when the Communicants stood at the Table except yee thinke that Christ stood with them for if hee sate and they stood they were not vsed as his Coheires Equals as some affirme wee should bee but there was a disparitie as great as is betwixt the Lord that sitteth and the seruant that standeth And if our Sauiour the Lord Iesus be neither locally nor corporally with vs at Table now as was before cleered if hee be neither there Standing nor Sitting nor Lying as hee was with his Disciples How can our Sitting at Table import our fellowship with him more then Kneeling or any other gesture If it be said that the Pastor representeth him in the action and that our Sitting with the Pastor sheweth our fellowship with Christ It is answered that Christ had two conditions of estate The forme of a seruant and the authoritie and power of a Lord Yee call me Lord and Master saith hee and I am so yet I am as a seruant in the midst of you the one in open view hee did carry the other hee had but hid in the forme of a seruant By his power and authoritie as Lord hee did institute this Sacrament and was and is Lord and Master of the Feast and the spirituall Giuer of the internall and inuisible Grace In the forme of a seruant hee lay with his Disciples and they with him at Table and hee was Minister of the externall element This person our Sauiour hath laid downe and sustaineth onely that of Lord and Master had while hee was on earth but manifest in heauen which neither man nor Angell carrieth but himselfe at the right hand of the Father With that other of a Seruant and Minister the Pastor is cloathed wherein hee standeth and serueth in the Congregation and sitteth not as Lord and Master of the Feast Our Sitting therefore with him or Standing at the Table cannot declare our prerogatiue and honourable fellowship that we haue with the Lord and Master of the Feast our Sauiour Christ Iesus whom to esteeme now as a seruant either in this or any other Religious action and vs as his fellowes let bee his equals which is blasphemy is pride in vs and contempt of him Hee is our Lord and God as Thomas said and him wee must adore as the Apostles did euer after his Ascension SECT 3. That by eating and drinking our fellowship with Christ is sufficiently expressed without the Table-gesture of Sitting THE true fellowship vnion and communion that wee haue with our Sauiour and amongst our selues is in this Sacrament both wrought and represented not by Sitting nor Lying nor Standing nor Kneeling but by a farre more significant and effectuall meane not drawne from a controuerted example of Christs Table-gesture but set downe in the expresse words of the Institution and interpreted by Paul 1. Cor. chap. 10. in these words following The bread which wee breake not the Table whereat wee sit is it not the communion of the Bodie of Christ The Cup of blessing which wee blesse not our Sitting or Standing is it not the communion of the Bloud of Christ Here the Bread and the Cup deliuered and receiued and not the Table nor the Sitting thereat are the Signes and Seales of our Communion and Fellowship with Christ yea a signe that declareth a far more strict coniunction with Christ then either Lying or Sitting or any other Table-gesture to wit such a coniunction and vnion as is betwixt the bodie and the food wherewith it is nourished which is not onely locall but reall For as our corporall nourishment is turned into the substance of our bodies naturally so are we conuerted and

A Supper it is called I grant But I demand Is it so called in respect of the nature of the action simply considered in it selfe and properly Chrysostome saith that Paul in 1. Cor. 11. calleth that a Supper which should rather haue beene called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Dinner or a breake-fast if hee had respected the time but hee calleth it so Vt remitteret illos iam inde ad illam vesperam qua Dominus tremenda mysteria tradidit That hee might send them back to that euening wherein our Lord deliuered these fearefull mysteries The meaning is that hee might call them to remembrance of the first institution In respect whereof it is called a Supper So likewise it is called a Supper because in some thing it resembleth a Supper For it is not a priuate meale but like to a publike banquet wherevnto all the faithful are inuited Now we finde that in these dayes men vsed to dine priuately and their feasts whereunto they inuited their friends were commonly suppers made at night Vnto this agreeth well that which Plutarch writeth The Supper saith hee was called by the Romans Coena ob 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because it was common for the old Romanes vsed to dine sparingly but to sup with their friends And finally it is called a Supper because it is the Antitype of the Paschall Supper as Baptisme is of Circumcision in respect whereof the spirituall part of Baptisme is called by the Apostle Coloss. 2. 11 12. The Circumcision of Christ as this Sacrament is called the Supper of the Lord. That properly it is not nor cannot be called a Supper whether wee consider the symbolicall or the spirituall part thereof is manifest by these Reasons First euery Repast that is properly called a Supper is at least sufficient to content Nature Amongst the Ancients although their Dinners and Breake fasts were sparing and therefore the Custome was not either to sit or lie at them yet their Suppers were large and a long time spent at them which made them to Lie or Sit for ease of their bodies Of this sort was the Paschall Supper and all the Feasts wherein the Legall Sacrifices were eaten Here all the meate is a little morsell of bread no greater then an Oliue and all the drinke a little quantitie rather tasted then drunken Such a shew of Repast as this can neither properly bee called a Breake-fast a Dinner nor a Supper and the time spent in taking heereof so short that easily it may bee past with any position of bodie as was said before Secondly the Feasters here take not nor eate not as at an ordinarie supper all that they eate or drinke they receiue at the hand of the Pastor all their meate at once and together This kinde of intertainement is not proper to a supper Thirdly at the deliuery and receiuing of this food a word is pronounced whereby wee are taught that this food is not giuen nor should bee receiued to nourish the body but onely to signifie and represent the Passion of Christ and the application thereof to the Beleeuers for their comfort A food giuen and receiued for such an vse as this onely cannot properly bee a Supper for no Repast properly is a supper but that which is appointed to nourish the bodie whatsoeuer vse it hath beside So if either wee consider the quantitie of the Repast the time that is spent in the receiuing thereof the forme of giuing and receiuing or the end wherefore it is giuen wee shall finde that properly neither is it nor can it bee called a Supper As for the spirituall and internall part of the action whereby the minde is informed and faith confirmed it may be called a Supper not properly but in the sense that Salomon calleth a good conscience a perpetuall Feast because by the meditation of the death of Christ and the benefit that we haue thereby the soule is fed and nourished with spirituall and heauenly knowledge strengthened with confidence and hope and satiate with ioyes and pleasures that cannot bee expressed Whereby it is euident that neither in respect of the externall and materiall part nor in respect of the inward and spirituall part is this Sacrament properly called a Supper Therefore the appellation should not alter the worship and religious reuerence that the nature of the action simply considered in it selfe requireth But put the case that it were properly a Supper yet wee must grant that the Master of the Feast is our Lord and King out of whose hand if wee receiue the Cup or some daintie morsell should wee vse no more reuerence then when we carue to our selues or receiue from the hand of a seruant or from our companions Consider then with your selues how this whole Supper to wit the Bodie and the Bloud of Christ is giuen by Christ himselfe at once to vs his Bloud in one Cup and his Bodie in one Morsell So that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Lords Supper is a Gift or a Iewell giuen out of his owne hand as a pledge of his loue and therefore is sometimes called by the Fathers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Basilius writeth in his Homily of Charitie that Christ left to his Disciples when he was to fulfill his Ministerie in the flesh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Donum perfectitium a gift giuen at his departure in pledge of his loue Then to conclude this Supper being a Gift giuen in pledge of his loue to vs by him who not onely is our Lord and King but the King of Kings and the Lord of Lords Whether should we draw neere and receiue in respect of the testification of his loue towards vs with greater confidence Or in consideration of his glorious Person and Maiestie with greater feare and reuerence Doubtlesse both should be so great as great may bee How great then must the Religion and Deuotion bee that is composed of these two the greatest confidence and the greatest reuerence SECT 9. What manner of person should wee esteeme our Sautour and our selues to carry at the Sacrament LO but Christ inuiteth vs as coheires to this Banquet whom hee will honour as his owne Peeres and Equals and will not haue vs to demeane our selues as Inferiours and Subiects Whence learne wee this Christ Sate or Lay at the Table with his Disciples when hee deliuered his Bodie and Bloud to them and therefore now why should wee not sit at Table with him and receiue from his hand I answer Christ Sate or Lay with his Disciples when he did institute this Sacrament so did hee at the same time wash their feete Two Reasons hereof are giuen by himselfe Hee came not to bee serued but to serue and therefore during the dayes of his flesh as hee did carrie the forme of a seruant so hee saith that hee was as a seruant in the midst of them Next hee did giue to them an example of humilitie that they should neither rule imperiously one ouer another nor ouer the