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
A09108	A revievv of ten publike disputations or conferences held vvithin the compasse of foure yeares, vnder K. Edward & Qu. Mary, concerning some principall points in religion, especially of the sacrament & sacrifice of the altar. VVherby, may appeare vpon how vveake groundes both catholike religion vvas changed in England; as also the fore-recounted Foxian Martyrs did build their new opinions, and offer themselues to the fire for the same, vvhich vvas chiefly vpon the creditt of the said disputations. By N.D.; Review of ten publike disputations.	Parsons, Robert, 1546-1610.	1604 (1604)	STC 19414; ESTC S105135	194,517	376

themselues do graunt that yf Christ be there really present yt cannot be denyed but that he is there also by Transubstantiation of bread into his body for so Father Latymer yf yow remember affirmed before in his disputations when he was said once to haue byn a Lutheran which Lutherans do hould both Christs body and bread to be togeather in the Sacrament he aunswered I say that he could neuer perceaue how Luther could defend his opinion without Transubstantiation that the Tygurynes being also Sacramentaryes did write a booke against him in this behalfe prouinge belike that in grauntinge the reall presence as he did he must needs graunt Transubstantiation also wherin they had great reason for that in truth the imagination of Luther and Lutherans that Christs body and bread doe stand togeather vnder the same formes and accidents and be receaued togeather being so different substances is a most grosse and fond imagination so as the Lutherans graunting the one denying the other are condemned of absurdity euen by the Zuinglians themselues as yow see and as we say also iustly 2. And on the other side we say in like manner as before hath byn noted that the Zuinglians and Caluinists and other Sacramentaryes denyinge wholy the said reall presence do in vayne wrangle about Transubstantiation For as he that should deny for example sake that any substance of gould were in a purse or any substance of wyne in a barrell should in vaine dispute whether the gold were there alone or togeather with some baser metall as siluer tynne or copper or whether the wyne were there alone or in company of water so in this controuersie yt is an idle disputation for Sacramentaryes to discusse whether the substance of Christs reall flesh be alone in the Sacrament or togeather with the substance of bread for so much as they deny yt to be there at all 3. Yet notwithstanding for that their cheefe altercation is about this point as by their disputations may appeare I shall breefely examine their grounds vvhich accordinge to B. Ridleyes ostentation vttered in Cambridge out of the diuinity chayre vnder King Edward the sixt as before yow haue heard are fiue in number sett forth in these vauntinge words The principall grounds or rather head-springs of this matter are specially fiue First the authority maiestie verity of holy scriptures the second the most certayne testimonyes of the auncient Catholike Fathers the third The definition of a Sacrament the fourth The abhominable heresie of Eutiches that may ensue of Transubstantiation The fifth the most sure beleefe of the article of our faith He ascended into heauen And then a little after he concludeth thus These be the reasons vvhich persuade me to en●lyne to this sentence and iudgement 4. Heere yow see the principall grounds or rather head springs that persuaded Ridley to inclyne or rather declyne for yet he seemed not fully setled in this article of beleefe And albeit these grounds may seeme to conteyne somewhat in shew and sound of words yet when the substance thereof commeth to be examined they are found to be idle and puffed vp with words indeed For first what authority maiesty and verity of scriptures doth this man bring forth trow you for confirmation of this his vaunt truly nothing in effect or of any shew or probability but only that yt is called bread and wyne in the scripture after the words of consecration For which purpose he hauinge alleaged the words of Christ I will not drinke heerafter of this fruite of the vyne vntill I do drinke yt new vvith yow in the kingdome of my Father he inferreth that the fruite of the vyne is wyne which we graunt vnto him do hould is called wyne by him after the consecration as his flesh after the words of consecration is called bread by S. Paul S. Luke and other Apostles affirming yt notwithstanding to be his owne true body and flesh but retayninge the name of bread for that yt was made of bread and was bread before as the serpent was called the rodd of Aaron for that yt was made of that rodd and not because yt was not a true serpent afterwards though yt were still called a rodd and to signifie this that bread conuerted into Christs flesh is not really bread afterward but the true flesh of Christ though yt retayne the former name of bread yt is not simply called bread but with some addition as bread of life bread of heauen this bread and the like And finally Christ himselfe doth expound what bread yt is in S. Iohns ghospell when he saith The bread that I shall giue yow is my flesh for the life of the vvorld 5. Heere then yow see that Ridleyes text of scripture I vvill not drinke hereafter of the fruite of the vyne vntill I drinke yt new vvith yow in the Kingdome of my Father doth not proue that yt was materiall wine which he dronke for that he should then drinke materiall wyne also in heauen And yet assoone as Ridley had brought forth this place as though he had done a great feate and fully performed his promise for proofe of the authority maiesty and verity of scripture he beginneth presently to excuse himselfe for that he hath no more store sayinge There be not many places of scripture that do confirme this thinge neyther is yt greatly materiall for yt is inough yf there be any one plaine testimony for the same Lo whervnto this vaunt of the authority maiesty and verity of holy scriptures is come to witt to one place vnderstood and interpreted after his owne meaninge alone against the vnderstandinge of all antiquity And though he go about afterwards to scrape togeather diuers other parings of scripture nothinge at all to the purpose as Yow shall not breake any bone of his Do yow this in my remembrance labour for the meate that perisheth not this is the worke of God that they beleeue in him whome he hath sent he that eateth my flesh and drinketh my bloud dwelleth in me and I in him and some other like places yet as yow see by his owne confession they are not plaine places and consequently his vauntinge of authority maiesty and verity of scriptures commeth to iust nothinge indeed but only to words and wynde Lett vs see what he bringeth for his other foure grounds and headsprings 6. The second is the most certayne testimonyes of the auncient Catholike Fathers This we shall examine afterwards when we haue considered of the other three yet may yow marke by the way that he vseth heere also the superlatiue degree of most certayne testimonyes which certainty of testimonyes yow shall find afterward to be like his maiesty of scriptures already alleaged Wherfore let vs see his third ground The third ground saith he is the nature of the Sacrament which consisteth in three things vnity nutrition and