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
A96477	Six sermons lately preached in the parish church of Gouahurst in Kent. And afterwards, most maliciously charged with the titles of odious, blasphemous, Popish, and superstitious, preaching. / Now published by the author, I. W.	Wilcock, James, d. 1662.	1641 (1641)	Wing W2118; Thomason E172_30; ESTC R16426	70,070	78

is joyned to it if God be with us who can be against us and he is with us heer by Sacramentall Union he comes into the Communion Thus have we made the signes and the things signed to meet and but to meer for we may go no further my Text calls it but a Communion and I take it to be a full exposition of our Saviours words at the Institution This speaking of the Bread is my Body saith he A Communion of his Body saith the Text This the Wine is my Bloud A Communion of his Bloud saith the Apostle If a Communion of it then not it as the Papists will have it Sacramentally we allow it to be it signum rei not it substantially but onely a Communion of it Had it been it grossely carnally The Apostle should have said not the Cup but the Bloud not the Bread but the Body For the Bread and the Wine both according to their Doctrines are gone only accidences remains then he had committed no small Tautology The Bread which is my Body is the Communion of the Body of Christ The Wine in the Cup which is the Bloud it self is a Communion of the Bloud of Christ Indeed they do not well away with the Communion it crosseth them too much therefore they almost crosse it out It may appear by other particula●s Their private Masse shuts it out quite Their publique Masse justles it out not a little They have no Communion of the Cup at all The Laity are not allowed it and if there be no Cup there is no Communion there neither is there any Eucharist if not it I do only observe that by the way for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from whence comes the name of Eucharist is no where used at the Institution but at the Cup and if no Cup no giving of thanks for it of the Peoples part none which have part of none So Communion and Eucharist they shuffle out and worse then this Christum denuo crucifigunt while they separate his Bloud from his Body without any Communion without any coming together again But this is no place for controversies be we sure to keep it right as we do call it right and from this very Text we call it a Communion And that we may keep it right there must be on our parts a coming on to the Communion where the dead body is there the Eagles will be gathered together and no where is the dead Body of our Saviour more plainly represented G●t we up upon the Wing of pure Devotion of holy Meditation sore we aloft like Eagles Sursum Corda if we come not there may be Communion for others none for us for only those that receive are of the Communion those that cate of the things of the Altar are partakers of the Altar if yee cat not you are not of the Communion of the Body of Christ If you drink not you are not of the Communion of the Bloud But yet look how you come for if you come unworthily you will not be of that Communion neither we may not so tye the things signed to the signes the Body and Bloud to the Bread and Wine as if whosoever receives the one must also receive the other Saint Cyprian resolves it well Tantum utilitatis quisque reportat quantum Vasculo fidei Colligit others which come without faith Lambunt Petram sed nec inde mel sugunt nec oleum They go away without joy because they came without faith Like Mary Magdalen they see the Lord Corporall the clean Linnen lye wherein our Saviour was wrapped but finde him not and say without any comfort They have taken away the Lord. Panem Domini they finde but not Panem Dominum neither do I know how they should he is present only to the eye of faith not of sence Non ventris sed mentis cibus est The hand the mouth the teeth the stomack of Faith Credere est edere Come with this then and we come right we shall no doubt be of the Communion And as you come with Faith so you must come with Love giving and forgiving are the tenour of it both are done to you heer by Christ he gives you his Body and Bloud and they are given for the remission of sins both must be done by you unto your brethren Then there will be a full Communion on all sides of Christ with us by mercy and trueth of us with Christ by Faith and Love of the outward signes and the inward graces of both with the worthy receivers of the receivers with themselves for so from this Sacramentall Communion will spring our spirituall with Christ our head and from thence our Mysticall with h●s Body the Members till at last we come to a perfect Union with the Communion of the Saints which are compleate in Heaven which with our Saviour still drink of the fruit of this Vine new in the Kingdom Whither he bring us all for his Infinit merits and mercies Amen THE FOURTH SERMON 1 COR. 10. 17. For we that are many are one Bread and one Body because we are all partakers of one Bread WE be come now to the second part of the Text the second Communion that which is spirituall between the things and the receivers Vnus Christus in quo est omnis gratia he is the thing signed between him and us and it is properly called Communio Communio Capitis Capitis Communio Calicis was well premised because it is the ground and foundation of the other Communions for thence issues this our Communion with Christ They that eat of the Sacrifices are partakers of the Altar Verse 18. By eating we enter into it and upon that we pitch it in the last words of the Text We that are many are one Bread because we are all partakers of one Bread Alimentum fit Alitum saith the Phylosopher so it is in our spirituall food Except we eat the Body of Christ he dwelleth not in us but if we eat him if we digest him both which are to be done by faith as hath been shewed before Participatione ea a Respectu Communicationis Idlomatum dictum corporaliter nobis inerit Christus saith Cyrill his very flesh is made ours as we are in him by a certain Physicall Identity in the Hypostaticall Vnion our humane nature and his Divine made one so he shall be in us though neither by transubstantiation nor by consubstantiation not by naturall nor corporall contract but by spirituall and reall Union his person and ours made one Sacramentally he is in his signe Spiritually in the receiver The receivers are all those which do worthily partake of one Bread their Union with Christ was the end of that I●stitution of Christ that Sacramentall Communion was to be a mean to ●ffect and a seal to confirme our spirituall ideo institutum ut Corpus in terris capiti quod est in Coelis coadunetur saith Saint Austen Panis Daminus to the right