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
A33817	A Collection of discourses lately written by some divines of the Church of England against the errours and corruptions of the church of Rome to which is prefix'd a catalogue of the several discourses.		1687 (1687)	Wing C5141; ESTC R10140	460,949	658

Christ● All which and innumerable more like expressions in scripture every man understands in a figurative and not in a strictly literal and absurd sense And it is very well known that in the Hebrew Language things are commonly said to be that which they do signify and represent and there is not in that Language a more proper and usual way of expressing a thing to signifie so and so then to say that it is so and so Thus Joseph expounding Pharaoh's dream to him Gen. 21. 26. Sayes the seven good kine are seven years and the seven good ears of corn are seven years that is they signified or represented seven years of plenty And so Pharaoh understood Him and so would any man of sense understand the like expressions nor do I believe that any sensible man who had never heard of Transubstantiation being grounded upon these words of our Saviour this is my Body would upon r●ading of the institution of the Sacrament in the Gospel ever have imagin'd any such thing to be mean'd by our Saviour in those words but would have understood his meaning to have been this Bread signifies my Body this Cup signifies my Bloud and this which you see me now do do ye hereafter for a Memorial of me But surely it would never have enter'd into any man's mind to have thought that our Saviour did literally hold himself in his hand and give away himsel from himself with his own hands Or whither we compare these words of our Saviour with the ancient Form of the Passover used by the Jews from Ezra's time as n Dialog cum Justin ●●rtyr tells us tuto to pascha ho Soter hemon kai he kata phyge hemon this Passover is our Saviour and our refuge● not that they believed the Paschal Lamb to be substantially changed Tryph. p. 297. Edit Paris 1639. either into God their Saviour who delivered them out of the Land of Egypt or into the Messias the Saviour whom they expected and who was signified by it But this Lamb which they did eat did represent to them and put them in mind of that Salvation which God wrought for their Fathers in Egypt when by the slaying of a Lamb and sprinkling the bloud of it upon their doors their first-born were passed over and spared and did likewise foreshew the Salvation of the Messias the Lamb of God that was to take away the Sins of the World And nothing is more common in all Languages then to give the name of the thing signified to the Sign as the delivery of a Deed or writing under hand and Seal is call'd a conveyance or making over of such an Estate and it is really so not the delivery of mere wax and parchment but the conveyance of a real Estate as truly and really to all effects and purposes of Law as if the very material houses and land themselves could be and were actually delivered into my hands In like manner the names of the things themselves made over to us in the new Covenant of the Gospel between God and man are given to the Sgns or Seals of that Covenant By Baptism Christians are s●id to be made partakers of the Holy Ghost Heb. 6. 4. And by the Sacrament of the Lords Supper we are said to Communicate or to be made partakers of the Body of Christ which was broken and of his Bloud which was shed for us that is of the real benefites of his death and passion And thus St. Paul speaks of this Sacrament 1 Cor. 10. 16. The cup of blessing which we bless is it not the communion of the bloud of Christ the bread which We break is it not the communion of the body of Christ But still it is bread and he still calls it so v. 17. For we being many are one bread and one Body for we are partakers of that one bread The Church of Rome might if they pleased as well argue from hence that all Christians are substantially changed first into Bread and then into the natural Body of Christ by their participation of the Sacrament because they are said thereby to be one bread and one body .. And the same Apostle in the next Chapter after he had spoken of the consecration of the Elements still calls them the bread and the Cup in three verses together As often as eat this bread and drink this Cup v. 26. Whosoever shall eat this bread and drink this cup of the Lord unworthily v. 27. But let a man examine himself and so let him eat of this bread and drink of that cup v. 28. And our Saviour himself when he had said this is my blood of the new Testament immediately adds * Mat. 36. 29. but I say unto you I will not hencefoorth drink of this fruit of the Vine untill I drink it new with you in my Father's Kingdom that is not till after his Resurrection which was the first step of his exaltation into the Kingdom given him by his Father when the Scripture tells us he did eat and drink with his Disciples But that which I observe from our Saviour's words is that after the consecration of the Cup and the delivering of it to his Disciples to drink of it he tells them that he would thenceforth drink no more of the fruit of the Vine which he had now drank with them till after his Resurrection From whence it is plain that it was the fruit of the Vine real wine which our Saviour drank of and communicated to his Disciples in the Sacrament Besides if we consider that he celebrated this Sacrament before his Passion it is impossible these words should be understood literally of the natural body and bloud of Christ because it was his body and his bloud shed which he gave to his Disciples which if we understand literally of his naturall body broken and his bloud shed these words this is my body which is broken and this is my bloud which is shed could not be true because this Body was then whole and unbroken and his bloud not then shed nor could it be a propitiatory Sacrifice as they affirm this Sacramen to be unleses they will say that propitiation was made before Christ suffer'd And is likewise impossible that the Disciples should understand these words literally because they not onely plainly saw that what he gave them was Bread and Wine but they saw likewise as plainly that it was not his Body which was given but his Body which gave that which was given not his body broken and his bloud shed because they saw him alive at that very time and beheld his body whole and unpierc'd and therefore they could not understand these words literally If they did can we imagine that the Disciples who upon all other occasions were so full of questions and objections should make no difficulty of this matter nor so much as ask our Saviour how can these things be That they should not tell him we see this to be

we had more of their History and more of their Writings we should find more of their errors They have shewed both ignorance and extravagance in opinion and error in the Faith it self There are not perhaps weaker or more absurd passages in any Ecclesiastical Writer than we may find in the works of Pope Innocent the third who was called the Wonder of the World * Mat. par A. 1217. stupor mundi He saith of Sub-deacons that they represented the Nethinims † Ezra 8. 20. ● or Nathinnims as he calls them and that Nathaniel was one of that Order * Innoc. 3. Myst missael 1. c. 2. fol 15● That the Pope does not use a Pastoral rod because St. Peter sent his S●●ff to Eucharius the first Bishop of Treves to whom Maternus succeeded who by the same Staff was raised from the dead † Iunoc 3. ibid. c. 62 fol. 165. That the People have seven Salvations in the Mass in order to the expelling the seven deadly Sins and receiving the seven fold Grace of God * Ibid. l. 2. c. 24. fol. 170. That an Epistle signifying in Greek an Over-sending or supererogation the word agrees very well to the Apostolical Epistle which are supperadded to the Gospel a Ibid. c 29. fol. 171. He allots to each Article of the Apostolical and Constantinopolitan Creeds a particular Apostle and finds the mystery in all things that are twelve in number For example sake in the twelve loaves of Shew-Bread in the twelve Tribes twelve hours twelve Moneths He gives this reason why Water is by the Bishop mixed with Wine in the Holy chal●ce because it is said in the Revelation that many Waters signify many People and that Christ shed his Blood for the People b Ibid. c. 58. fol. 177. He saith that Judas was not at the Sacrament c Ibid. l. 4. c. 13. fol. 189. because he was not to drink it new with Christ in his Kingdom which priviledge he had promised to all the partakers He teached that Mice eat only the Shews of consecrated Bread d Ibid. c. 16 fol. 190. He professeth rather to venerate Sacraments then to prie into them e Ibid. c. 19. because it is written in Exodus the twelfth concerning the Pafchal Lamb Eat not of it raw nor sodden at all with Water but rost with Fire I have not narrowly ransacked the plaits of the Popes Vestments for this is obvious enough and so were a great many other sayings of equal weakness but I am weary of the folly of them There have been other Popes also injudicious even to Duncery Eugeniout the third approved of the Prophesies or Enthusiastick Dreams of Hildegardis in the Synod of Tryers as Inspirations Pope Zachary judged the true Doctrine of Antipodes to be heretical in the case of the more Learned and Knowing Virgilius a Epist Zach. p. ad Bonifac. inter op M. Velseri in l. 5. Rer. Boic p. 148. deperversa autem Virgilii Doctrinā quam contra Dominum animam suam locutus est quod scil alius mundus alii homines sub terra sint aliusque Sol Luna si convictus fuerit ita confiteri hunc accito Concilio ab Ecclesiā pelle Sacerdotii honore privatum Herein the Pope commited a greater error than the poor Priest who Baptized in nomina Patria Filia Spiritus Sancta b Velser op Ibid. p. 147. and whose lack of Latin Boniface the German Apostle would have punished by the Rebaptization of his Proselytes if the said Virgilius had not by application to that Pope prevented it It is true Virgilius was accused as an Heretick who had set up another Sun and another Moon as well as another world of Men whose feet were oposite to ours But Velserus himself c Vels Ibid. p. 149. hath the ingenuity to confess this was meant only of the Sun and Moon as shining to our Ant-podes as well as to us And that the accusation was framed by ignorant Men who had not the acuteness to understand the Globular form of the Earth and the sc●eme of the prop●ser Neither had Pope Zachary himself sagacity enough to disce●n the nature of this ridiculous charge He who can mistake Truth for Heresie may mistake Heresie for Truth Now that Popes have erred not only in lesser things but even in Matters of Faith is plain from History I will instance only in Vigilius and Honorius forbearing to speak of Liberius and divers others who swerved from the truly Ancient Catholick Faith Pope Vigilius framed a constitution in favour of the three chapters or Nestorian-Writings of Ibas Bishop of Edessa Theodorus of Mopsuestia and Theodoret Bishop of Cyrus This Constitution was published by Cardinal Baronius † Baron Anal. A. 553. N. 48. ed. colon p. 486. out of an Ancient Manuscript in the Vatican Library And he calls it a Decree * Id. Ibid. N. 218. p. 419. in defence of these chapters In this Decree the Pope doth not only justify these Heretical Writings but with the Followers of Theodorus he falsly chargeth upon the council of Chalcedon the Epistle of Ibas * Id. An. 553. N. 292. p. 511. and calls it Orthodox This charge the Fathers of the fifth general Council a Conc. Constant 2. colat 6. shew to be unjust and false That Council condemneth those three Chapters as Heretical And together with them it condemneth b Defin. conc col 8. Pope Vigilius and others under the name of Sequaces or Followers of Nestorius and Theodorus Baronius himself acknowledgeth that the decree of that council was set up against the decree of that Pope c Baron Annal. 553. N. 212. p. 417. Actumque est ut apparet adversus Vigili constitutum licet prae reverentiā ipsum non nominaverint These Chapters had not been condemned if they had not contained in them the Nestorian-Heresie The Epistle of Ibas does in particular manner extoll Theodorus And the council affirmeth concerning his Creed that the father of lies composed it And it denounceth a curse against both the composer and the Believers of it Yet doubtless these writings were in themselves inconsiderable enough But the council opposed them with such rigour because the Faction had made them very popular and advanced them into the Quality of a kind of Bible of the Party For Pope Honorius he fell into the Heresie of the Monotholites * Dezall Hist mon. scrut 5. p. 192. 193. Altera phrasis Honoriana longe difficilior Minimè tamen dissimulanda ea est quod dicat aperte Unde unam voluntatem fatemur Dom nostri Jesu Christi That is of those who held that there is but one Will in both the Natures of Christ This Doctrine he published in his Epistles This he declared in the sixth General Council † Syn 6. Act. 13. See Richer Hist conc General vol. 1. p. 569 c. he is in the