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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
word_n	body_n	bread_n	institution_n	3,643	5	9.2522	5	false

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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

the institution of the Ordinance Thirdly he declares unto them what the meaning of their action was in imitating that which Christ did and remembring what He said Christs actions and speeches are distinctly related in respect of the time and in respect of the things done and said by him at that time The time was the night wherein he was betrayed That the Lord Jesus in the same night wherein he was betrayed v. 23. The things done and said by him relate the two parts of the Ordinance the first concerning the Bread the second concerning the Cup. Concerning the Bread he did three things He took it he gave thanks over it and then brake it v. 23 24. Took bread and when he had given thanks he brake it Concerning the Bread he spake three words First a word of command Take and eat Secondly a word of institution and consecration shewing what was meant by the bread This viz. bread is my Body which is broken for you And thirdly a word of direction instructing them what to do and to what end they should do it Do this in remembrance of me v. 24. Concerning the Cup he relates in like manner that which the Lord did and said That which he did is expressed in these words After the same manner also he took the Cup when he had supped v. 25. That which he spake is in these words saying this Cup is the New Testament in my Blood Here is the word of institution and consecration And This do ye as oft as ye drink it in remembrance of me this is the word of commandement and of direction v. 25. Hitherto the Apostle hath delivered what Christ did and said at the appointment of this ordinance Now in the verse following he delivers unto them doctrinally what the true meaning and intent of their action is in celebrating the Lords supper For saith he as often as ye eat this bread and drink this cup ye shew the Lords death till he come As if he had said Christ having thus appointed his last supper to be celebrated by the breaking of bread and partaking of the cup for a remembrance of him and of that which he hath done for us your imitation of him in this ordinance in the nature of it is a shewing forth of his death a testimoniall of your faith in his death till he come again to receive you into life This is the doctrine which is delivered concerning the Ordinance it self as it is to be celebrated in imitation of Christ Followeth the doctrine delivered concerning the way to do this worthily both in respect of every Member by himselfe in particular and in respect of the Body of the Congregation in common The particular Members are taught 1. What the guilt is of unworthy partaking 2. How this guilt is to be avoyded 3. What the punishment of unworthy partaking is with the cause deserving it and the effect following thereupon 4. And how both the punishment and the dangerous effect of it is prevented Concerning the guilt of unworthy partaking the Apostle doth inferre it as a consequence from the foregoing doctrines thus vers 27. Wherefore whosoever shall eat this bread and drink this cup of the Lord unworthily shall be guilty of the body and blood of the Lord. That is Seeing the Lord hath ordained that the eating of this his bread and the drinking of his cup shall be the memoriall of his body broken and of his blood shed for us therefore if any man doth not partake thereof answerably to this end and as it becommeth those that celebrate the memoriall of his death till his comming he shall be guilty before the Lord of his body and blood as if he were one of those that dealt with him unworthily and put him to death with wicked profane hands The way to avoyd this guilt is to come with a previous examination of ourselves this is taught v. 28. in these words But let a man examine himself and so let him eat of that bread and drink of that cup. As if he had said But if you will free your selves from this guilt you must come with due preparation of heart unto the action of the Lords supper and this preparation must be a tryall of your state in the presence of God so as to approve your selves in all things to be answerable unto his will in fulfilling the purpose of this ordinance Concerning the punishment due unto the unworthy partakers the Apostle teacheth them that it is the judgement of damnation v. 29. For saith he he that eateth and drinketh unworthily eateth and drinketh damnation to himself As if he had said Be carefull thus to examine and approve your selves in the use of this ordinance unto God to answer his will for if you do not so but come unworthily you shall by your eating and drinking procure a judgement of damnation to your selves as a just punishment of your sinne The cause deserving this punishment is their neglect of respect and reverence due to God and his ordinance the Apostle calls it v. 29. the not discerning the Lords body that is the want of care and respect due to the body of the Lord not taking notice of the dignity and worth of it nor discerning Gods purpose in offering it to us but using it as a common thing doth deserve this punishment The effect following upon this cause in them was that many of them were weak and sick and asleep v. 30. For this cause saith he many are weak and sickly among you and many sleep As if he had said And because the punishment of condemnation is due unto you therefore God doth afflict you to shew his displeasure with outward judgements upon you in the flesh The means to prevent these evils are two the first is our duty which may prevent the temporall chastisement the second is Gods dealing with us to prevent the eternall punishment Our duty is to judge our selves whereunto a promise is made that if we perform it we shall not be judged of God v. 31. For if we would judge our selves we should not be judged As if he had said These judgements of God befall unto you because you take not heed to your wayes in his service for if you did judge and condemne your selves by repentance for your faults God would not thus judge you with such chastisements Gods dealing with us to prevent the eternall evill of the deserved punishment is by such chastisements to free us from being condemned with the world v. 32. But when saith he we are judged we are chastened of the Lord that we should not be condemned with the world As if he had said However these chastisements are justly inflicted and judgements befalling us for want of care to judge our selves and shew that we deserve damnation yet God doth not inflict them otherwise then as a Father doth to correct us and chastise us in love that we may not be condemned finally with the world Thus he

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