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
A03829	A diduction of the true and catholik meaning of our Sauiour his words this is my bodie, in the institution of his laste Supper through the ages of the Church from Christ to our owne daies. Whereunto is annexed a reply to M. William Reynolds in defence of M. Robert Bruce his arguments in this subiect: and displaying of M. Iohn Hammiltons ignorance and contradictions: with sundry absurdities following vpon the Romane interpretation of these words. Compiled by Alexander Hume Maister of the high schoole of Edinburgh.	Hume, Alexander, schoolmaster.	1602 (1602)	STC 13945; ESTC S118169	49,590	134

writtinges he might haue beene vndoctored this dozen year●● and if hee profite no more then he hath done hee might haue wanted a Doctour hoode so long as he liueth Of all the vnlea●ned books 〈…〉 I red of all the vnconstante and wand ring stiles running a● the ●●ubiect on euerie ●ighte occasion I giue it the first place Hetherto I ●aue laide downe what little reason they haue to denye the wordes of the institution to bee ●iguratiue Now beside the seauen argumente in the beginning And the sounde arguments mightely laide in bee M. Robert Bruce and weakely warded be M. William Rainoldes I will open what mater of inconuenience what forcing of textes what coyning of figures what monsters in nature sense and reason might haue chocked this monster in the cradle if a drifte of heresie raised bee the enemie of truthe had not dazaled the eyes of men and driuen them into the wildernesse of erroure To beginne at the lightest to maintaine that there is no figure in the institution they are driuen to force a stranger figure on the wordes of Paull H●● that cateth of this breade and drinketh of this cup c. Compelling the spirite of God in which the Apostle wrote with rashe and inconsiderate ●duise bee the names of breade and cup for wine to feede the erroure of the sense againste the truthe of faith if it were as they s●y not bread and wyne but the very body and blood of Christ. As is saide alredie page 13. in my seuent reason Secondlye in the wordes of our Sauiour I will drinke no more of the fruite of the vine they shape two monstruous figures leauing it indifferent to take which a man liketh best Either that bee the wine is vnderstoode the bloode of Christ vnder the shew of wine or else that the kingdome of God is the time of the gospell in the which we drinke the verie blood of Christ in the Sacrament Thirdelye the wordes of our Sauiour He that easteth my flesh and drinketh my bloode dwelleth in me and 〈◊〉 him They ar compelled either to mangle miserably or else to denye them and make the incredilous to eate the bodie of Christe which neither dwelleth in Christe nor Christ in them Fourthly the Article of our beleefe and the place of the Actes That the heauens must containe him vntil the 〈◊〉 that all thinges be restored They are driuen to seeke some defense bee hooke and crooke how Christ maye not onely bee in heauen at the righte hande of his father but also in the Sacramente betweene the handes of a gredie preiste reddie to eate him vp stoup and roupe These foure textes they are compelled to mangle to maintaine a literall sense in one But behoulde more absurditie Firste they will compell vs vnder paine of damnation to beleeue that the bodie of Christ hauing all properties of a humane bodie sinne onely excepted is handled and not felt eaten and not tasted looked on and not seene in the Sacrament Secondlye that the accidentes of bread that is sauour colour taste hardnesse moistnosse c are in the Sacrament without the substance of breade where to they are inseparablye anne●ed Thirdely that these same accidentes hauing no nature nor power to feede are ordained be Christ to bee the signe of the spirituall breade that feedeth our soules to life euerlasting Fourtlye that the substance of the breade is changed into the verie reall and naturall substance of Christs bodie that was borne of the Virgine Marye and suffered on the crosse for the sinnes of man Fistly that accidentes doth nonrish and feede the bodie because the substance doth nourish bee meanes of accidentes Sixtly that the bodie of Christe being finite and locall as it was when hee walked on the waters taught in the shipe and died vpon the Crosse is now in heauen at the righte hande of his father and also on all the altares in the worlde in the handes of all the prestes in the bellies of all that eateth him and in the coffers of al that will keepe him in store for an euill daye Seuently that in this mater of transubstantiation vnder paine of bothe deathes that is temporall and eternall we are bound to beleeue nether nature sense nor reason And that eightly heerefore how-be-it we see it to mould rott and consume we must bee persuaded in faith that it is the immortall bodie of our Lorde and Sauiour Iesus Christ. Nynthly when Aug. or anye other of the fathers calleth it a figure wee muste beleeue that it is bothe the figure of Christs bodye and Christes bodye it selfe Tenthly that the partes of Christes bodie are not distinguished as eie from eie hand from hande heade from foote or with reuerence bee it spoken taile from tongue but all confused together in the compasse of the rounde wa●er Eleuenthly that the preist is the creatore of his owne creatore and eateth him when he hath created him Twelfthlye that Christe hauing but one bodie the people consumeth him as many bodies in one daye as communicantes receaueth the Sacramente in all the worlde Thirtenthlie that the substance of Christs naturall bodie maye be made of other substance then the substance of his mother the virgine Marie My wit can not comprehende the absurdities of this absurditie On manye they are not yet agreed among themselues Firste if an oulde wife or anye other superstitious bodie keepe that sacred breade for a neede and chance to lose it which may well fall out Thomas Aquinas Alexander de Hales and Gerson holdeth that a mouse hog or doge if they finde it and eate it findeth and eateth the verie body of Christ Bonauentura and sundry others counteth it more honest and reasonable that they eate it not But Peter Lumbard the grand maister of catholicke conclusiones leaueth it to God what they eate and with all thinkes that it may be saide that brute beastes eate not the body of Christ. Some will haue the mouse if shee can be gotten burnt a●d buried aboute the altar Others will haue her opened and some well stomached preist to eate that which is founde in her mawe or else to reserue it in the tabernacle till it naturallie ●nsume In this kinde one highlie commendeth one Goderanus a preist for lapping vp the vomet of a leper man who had not long before receaued the Sacrament Secondly in the wordes of the institution This is my bodye Gerson saith that the demonstratiue pronoune this demonstrateth the substance of the bread Occam saith that it demonstrateth the bodie of Christ. Thomas Aquinas saieth that it demonstrateth the thing contained vnder the forme of the breade Hokot saith that it signifieth a thing betweene the bodie of Christ and the bread which is nether this nor that but common to both Durand saith that it signifieth nothing but is set materialiter After all commeth Steuen Gardinar Bishope of Winchester and turning his iudgment for once hee thought it

bloode I no thing doubt but hee truely giueth it and I receaue it The like ●e playeth with Maister Robert Bruce To the ende saieth Maister Robert that this sacrament maye nourish thee to life euerlasting Thou must receaue in it thy whole Sauiour whole Christ GOD and man without separation of his substance from his graces or of one nature from an other And againe It is not ynough to see Christ in heauen be faith but he must bee giuen to vs or else hee can not worke health and saluation in vs. These places hee quotes and sundry others as pregnant as these not that hee woulde haue it thought that these men did beleeue transubstantiation but producing other places of theirs against transubstantiation to stayne their constancie with contradiction But if Ignatius had wrote these wordes within one hundreth years after Christ Had they not beene as purpose-like as the words which I haue answered page 40. Or if Cyprian or Ambrose had written them what had they beene behind the places which I haue euen nowe answered In which practise it may appeare that al is not gold y● these men can make glister And y● al men meaneth not ●ran substantiation whose wordes these men can make sounde that tune As for Caluin or Beza or Maister Robert Bruce it is as easie for men of this facultie to qualifie any thinge written bee them against this heresie sauing the denying the name of transubstantiation and other newe the oremes which the fathers neuer harde of As sundry places of the fathers which our men hath alledged against them In which it woulde set ones teethe an edge to see their shiftes August meaneth not this Cipryan speaketh not that nor no father what euer he saieth speaketh anye thinge but that which they put in his mouth howbeit he neuer knew any such thinge as they father on him For example Maister Robert Bruce alledges in his Sermon the place of August which I haue cited page 20. to proue the wordes of Iohn Except ye eate of the flesh of the sonne of man figuratiue Out of which wordes thus it may bee gathered All script●●● which seemeth to command a foule deade is figuratiue and not literall For that is August drift in all that place teaching to knowe the scripture where it implyeth a figure and where not But this scripture Except you eate the fl●she of the sonne of man c. S●emeth to command a foull deed Ergo this scripture Except you eate the flesh of the sonne of man c. Is figuratiue and not literall To this Maister Rainolds answereth with a boulde face as if it straited them not Saint August wordes answereth them selues and so hee doth in other places and euen heare the seconde place an●wereth the firste because it notifyeth how farre forth this speach is figuratiue Onely this may be added to the first c and the reste of it no thinge to the purpose This answer woulde trouble as good a witte as his that made it to vnderstand it For my parte I muste confesse my ignorance except his meaning be that August woulde haue this place partely figuratiue and partlye plaine for so his wordes soundeth howe farre forth these wordes are figuratiue If this be his meaning it is an other new lesson such as nature neuer bred August that sillie man had neuer beene at this schoole In all that booke De doctrina Christana hee knowes no other senses of wordes but figuratiue or proper The wordes of Christe Except you eate the flesh of the sonne of man he denyeth to bee proper and so concludeth them to be figuratiue Now commeth in Maister Wiliam Rainoldes with howe farre figuratiue as if they might bee three or foure inches in the tope or the bottome figuratiue and all the reste of them proper This is strange diuinitie It maye goe in the Church of Rome among their false miracles but wee admitt noe miracles nowe and therefore Maister William Rainlods muste make this place either all together figuratiue as doth August or else altogether proper which August denyeth Let him laye his hande to his heart and take which hee will Marie if hee will take that which August denyeth hee must pardon vs to follow Aug. and let him goe Now hauing deduced this cause to our owne times and opened how these men pulleth the mouthes of the fathers aside to make them speake their phantasies it remaineth because I heare that some men braggeth of Maister Will. Rainolde his sharpnes against Maister Robert Bruce to lay open his quicknes For my part I wonder what sharpnesse they see except it be the bitternesse of an vncleane mouth spitting not onelye on the men that hee dealeth with and neuer sawe the galle of an vncircumcised heart●● but also tantinglye scoffing at Chri●●es blessed ordinance calling it a beggerly bitt of breade which vnreuere●t worde coulde neuer haue fallen from a hearte that reuerenced Christes institution how euer men might misuse it But to let alone his bitternesse and taste his sharpnes Maister Robert Bruce reasoneth thus No finit body can be at one time in sundry places Christes bodie euen now glorifyed is finite Ergo Christes bodie now glorified can not be in sundrie places at once To this and other two arguments takin from visibility and palpability hee answereth without anye authority but his owne That these things are no more necessary to the bodye of a man then to eate drinke sleepe reste increase decrease weare to corruption Now marke his sharpnesse to eate drinke sleepe c. are no longer necessarye to a mans bodie then it lyueth a life subiect to alterationes But to bee finite visible and palpable are necessarie to a bodie being deade risen againe and euen glorifyed in the kingdome of heauen Our Sauiour after his resurrection was seene of moe then fiue hundreth Thomas and sundrye others felt him and when he was at Emaus with the two disciples he was not in Ierusalem with the other nyne for as neare as it was and when hee was in Ierusalem with the eleuen hee was not in Ierico nor no other place of Iudea nor of the worlde And heere the ingenious reader maye see that his sharpe answere shutteth beside the marke and hitteth no part of the argument To three places of August that the bodie which is not in some place is not at all That the bodie in which the Lord rose must be in some place And that all bodies bee they greate or small must be in some place To one hee answereth that hee speaketh of common bodies to an other that he speakes no● of Christes bodie in the sacrament This laste is easie to bee beleeued Augustine neuer thoughte Christes reall bodie as it was borne of the Virgine Marie to bee in the breade of the sacrament and therefore it is liklie that hee spake not of the thinge which hee knew not Yet this man saith that hee euerie where acknowledgeth it but produceth no