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
A17127	A sermon preached before His Maiestie at Whitehall, March 22. 1617. being Passion-Sunday, touching prostration, and kneeling in the worship of God. To which is added a discourse concerning kneeling at the Communion. By Iohn, Bishop of Rochester.	Buckeridge, John, 1562?-1631.	1618 (1618)	STC 4005; ESTC S106770	134,604	258

Deus not somewhat of God but God himselfe to whom it is proper to bee the Physitian and the Phisicke the food and the Feeder of our soules So then although all Gods gifts and graces be great and like to himselfe yet here in this Sacrament he giueth not simile but idem not somewhat like himselfe of a like substance to himselfe but hee giueth himselfe and the Sonne of his owne Substance And then quantus Deus qui dat Deum How great how good and gratious is God the Father to vs that giueth vs no lesse nor no other then God himselfe his onely Sonne to be the meat of our soules and the holy Spirit to bee our Comforter and refresher in this Sacrament The Elements or Signes after the words of Consecration are not bare accidents or signes and species but true substances and in that respect they are by Christ and the Euangelists and Apostles called Bread and Wine but the thing signified is the Body and Blood of Christ It is not figur a tantùm though the Sacrament be a figure it is not a figure onely but the trueth substance and God doeth not now feed vs with shadowes because the trueth and substance is there receiued this Sacrament doth exhibite this which it signifieth Neither is it Efficacia tantùm that is a very weake and short exposition Hoc est corpus meum 1. efficacia corporis mei This is my body that is this is the efficacie and vertue of my Body This is my blood that is this is the efficacie or effect of my Blood for that were to deuide the Body Blood of Christ from the force and vertue thereof But this is indeed the Body and Blood of Christ not in any grosse or carnall or corporall maner but in a spirituall maner a maner best and onely knowne to him that performeth that which he promiseth Caluin instit l. 4. c. 17. §. and as Caluin and Sadeel and others teach a manner aboue our capacitie and vnderstanding Experior magis quam intelligo which we prooue rather then vnderstand and therein are happie that wee finde it to bee so in deede and trueth though it surpasse the capacitie of mans wit be knowen onely to God In which wee doe imitate the blessed Apostles who beleeued Christs word and receiued it with faith Cyril in Ioan. lib. 4. c. 13. without once doubting or asking the Iewish question full of infidelitie Quomodo How can he giue vs his flesh Chryfostome saith Hom. 26. in matth 8. Etsi enim paruum aliquid fuerit quod datum est fit magnum tamen de honore dantis immò nihil exiguum est quod illo largiente confertur non solùm etiam quia datur à Deo sed quia tale est quicquid ille confert vt dici non mereatur exiguum vt enim alia vniuersa praeteream quae multitudine suâ numerum exuperant arenarum quidnam poterit ei quae propter nos facta est dispensationi conferri Quod enim erat apud eum omnibus pretiosius vnigenitum pro nobis filium dedit quidem cum adhuc essemus ipsius inimici nec dedit solùm sed nostram illum fecit esse mensam Although it be little that is giuen yet it is made great by the honour of the giuer yea nothing is little which is conferred God giuing it not onely because it is giuen of God but that whatsoeuer he giueth is such that it deserueth not to bee called little for to passe all other things which with their multitude exceede the number of the sands what can bee preferred before that dispensation that is made for vs For that which was more precious to him then all things hee gaue his Sonne for vs and that truely when wee were his enemies neither did hee giue him onely but also he made him to bee our Table Nec Moses dedit nobis panem verum Hieron ad Heb. d. qu. 2. sed Dominus Iesus ipse conuiua conuiuium ipse comedens qui comeditur illius bibimus sanguinem sine ipso potare non possumus quotidiè in sacrificijs eius de genimine vitis verae vineae sorec quae interpretatur Electa rubentia musta calcamus nouum ex his vinum bibimus de regno Patris Moses gaue not vs this true bread but the Lord Iesus saith S. Hierom he is the guest and the banquet the feeder and the foode wee drinke his blood and without him wee cannot drinke dayly in his sacrifices wee treade those chosen red sweete wines out of the fruit of the true vine and vineyard sorec and out of those wee drinke the new wine of the kingdome of the Father Cuiusdā Serm. d● Coena Domini inter opera Ber. In coena illa munerans munus Cibans cibus conuiua conuiuium offerens oblatio He is the giuer and the gift the feeder and the foode the guest and the feast the offerer and the oblation In which respect the Eucharist Dion Areop c. 5 de Hier. Ecclesiast by Dionysius is called Omnium Sacramentorum consummatio or perfectissimum Sacramentum The consummation of all the Sacraments or the most perfect Sacrament Medicamentum immortalitatis antidotum non moriendi sed viuendi per Iesum Christum in Deo Catharticum expellens malum It is the Physicke of immortalitie the antidote or preseruatiue against death giuing life in God by Iesus Christ the medicine purging of all vices or driuing away all euils so Ignatius It is Cibus inconsumptibilis Epist ad Ephes vnconsumable meate so Cyprian De Coena Dom. Pignus salutis aeternae tutela fidei spes resurrectionis It is the pledge of eternall saluation the defence of faith and the hope of resurrection so Optatus S. Cyrill goeth further Lib. 10. in Ioan. c. 13. Considerandum est non habitudine solùm quae per charitatem intelligitur Christum in nobis esse verum etiam participatione naturali Nam quemadmodum si igne liquefactam ceram aliae cerae similiter liquefactae miscueris vt vnum quid ex vtrisque factum videatur sic communicatione corporis sanguinis Christi ipse in nobis est nos in ipso Consider saith hee that Christ is in vs not onely by an habitude which is vnderstood by charitie but also by a naturall participation for as waxe if it bee melted by the fire is so mingled with other melted waxe that it makes one waxe of both so by the communication of the body and blood of Christ he that is Christ is in vs and wee in him And hee prooues it out of S. Paul The bread that we breake is it not the communion of the body of Christ De fide orthodox lib. 4. c. 14. And Damascen explaining those words saith Communicamus per ipsum Christo participamus eius carne diuinitate quia communicamus vnimur inuicem