Selected quad for the lemma: kingdom_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
kingdom_n	hand_n	heaven_n	lord_n	3,518	5	3.6493	3	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A96332	A demonstration that the Church of Rome, and her councils have erred by shewing, that the councils of Constance, Basil, and Trent, have, in all their decrees touching communion in one kind, contradicted the received doctrine of the Church of Christ. With an appendix, in answer to the XXI. chapter of the author of A papist misrepresented, and represented.	Whitby, Daniel, 1638-1726.	1688 (1688)	Wing W1721A; ESTC R226161	116,790	130

of the Cup on that account Isidore Peleusiota in the same Age extolling the Sacerdotal Order saith That by their means we are regenerated (f) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 2. Ep. 52. and made partakers of the divine Mysteries without which no Man can attain the Heavenly rewards as is apparent from the Heavenly Oracles now saying That unless a Man be born again c. and anon Vnless we eat c. we have no life in us Which Argument he seems to have borrowed from St. Chrysostom who saith (g) Hom. 3. de Sacerd. tom 6. p. 16. l. 38. If none can enter into the Kingdom of Heaven who is not born again of Water c. If he that doth not eat the Flesh of the Lord and drink his Blood is deprived of Eternal Life and all these things are not otherwise communicated but by the Hands of the Priest who can without these Men avoid the Fire of Hell or enjoy the Crowns laid up in Heaven Amphilochius saith (h) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In Vit. Basil c. 17. p. 221. It is impossible that any one should be saved unless he be regenerated by Baptism and made partaker of the Life-giving Antitypes of the Body and Blood of Christ (i) De Ecclesiast Officiis l. 1. de Sacrificio c. 18. Isidore Hispalensis cites and approves that passage of (k) Timendum est ne dum qui abstentus seperatur a Christi corpore procul remaneat a salute comminante ipso vel dicente Nisi ederitis carnem filii hominis biberitis sanguinem ejus non habebitis vitam in vobis Cypr. de Orat. Dom. p. 147. Et Raban Maur. de institut Cler. l. 1. c. 31. St. Cyprian in his Treatise on the Lord's Prayer It is to be feared least any one being long separated from the Body of Christ should be far from Salvation Christ having said Vnless you eat c. Hincmarus Remensis saith That Christ spoke those words of his Body and Blood inviting his Servants to his Table that l Locutus est nobis de corpore sanguine suo commendans talem escam talem potum Nisi manducaveritis c. haec sunt Sacramenta Ecclesiae sine quibus ad vitam quae vera vita est non intratur Tom. 2. p. 92. this and Baptism are the Sacraments of the Church without which we cannot enter into true Life (m) Habet vitam aeternam hanc ergo non habet qui istum panem non manducat nec istum sanguinem bibit nam temporalem vitam sine illo habere homines possunt aeternam vero omnino non possunt August Tract 26. in Joh. p. 229. Sinc isto cibo potu Raban M. de instit Cler. l. 1.31 Rabanus speaks thus The Truth saith My Flesh is Meat indeed and my Blood is Drink indeed Men may have temporal Life without this Meat and Drink eternal they can never have Which Words he borrowed from St. Austin's Comment on the Sixth of John. Regino cites this passage from the Capitulars of Charles the Great That (n) De Eccl. discipl l. 1. can 195. great discretion is to be used as to the Receiving of the Body and Blood of Christ for care is to be taken least being deferred too long it tend to the Destruction of the Soul our Lord having said Vnless you eat c. (o) Quasi quodam jurejurando protestatur dicens Amen Amen c. Apud Baron Tom. 11. p. 1007. Humbert in his Disputation against the Greeks saith That Christ restified with an Oath that without this refection that Life which is Christ cannot be had saying Verily I say unto you except c. The Flesh is taken by it self saith Lanfranck and the Blood by it self not without a certain Mystery though in another Sence whole Christ is said to be eaten viz. By spiritual desire of eternal Life and Meditation of his Passion (p) Utraque comestio necessaria utraque fructuosa altera indiget alterius ut boni aliquid operetur hinc in Evangelio legitur nisi manducaveritis c. De Sacr. Euch. p. 126 127. both these Comestions are necessary for hence it is read in the Gospel that unless we eat c. (q) Comment in 6. Joh. Rupertus Tuitiensis saith That least any Man should think he hath recovered by Faith alone the Life of his Body and Soul without the visible meat and drink of the Body and Blood of Christ and consequently needs not the Sacrament Christ repeats the same thing again touching the eating his Flesh and drinking his Blood by this undoubtedly testifying that he doth not truly believe whosoever despiseth to eat and to drink for although thou be a Faithful Man and profess thy self to be a Catholick if thou refusest to eat of this visible Meat and Drink even by this that thou presumest that this Meat and Drink is not necessary to thee thou cuttest thy self off from the Society of the Members of Christ which is the Church § 4 Now if that sence which the constant interpretation of the Fathers hath put upon these words from the Fifth to the Twelfth Century be owned by Romanists the consequence is unavoidable that it is necessary to Salvation to receive the Sacrament under both kinds for they who do receive the Body only may be said well to eat the Flesh of Christ because they take something by way of Meat but they cannot be said to drink his Blood as here our Lord requireth them to do since they take nothing by way of drink The privation of Life is here connected with the neglect of Drinking as much as with the neglect of Eating since therefore eating the drinking are distinct Actions he cannot properly be said to drink who only eats and therefore must neglect what by the Fathers descants on these Words is necessary to life eternal Moreover since on this sole account they constantly did minister the Cup to little Children as Roman Catholicks confess they ministred both the Bread and Cup to Children capable of receiving both as the Church History attests it follows that they held it necessary to Salvation in conformity to these Sayings of our Lord recorded by St. John that both should be received by all Christians capable of taking both Species And therefore in condemning this Doctrine Sess 21. can 4. and that with an Anathema the Fathers of the Trent Council must have virtually Anathematized the whole Church of Christ for Nine whole Centuries and by renouncing of this Interpretation so generally received the Doctors of the Roman Church must at least seem to us to violate that Oath Jaramentum professionis fidei a Pio 4. editum which they have taken never to interpret or own any sence of Scripture Nisi juxta unanimem consensum Patrum but according to the unanimous consent of the Fathers CHAP. IV. The Contents In opposition to that Determination of the Trent Council That a true or an