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
A01814	Moses and Aaron Ciuil and ecclesiastical rites, vsed by the ancient Hebrewes; obserued, and at large opened, for the clearing of many obscure texts thorowout the whole Scripture. Herein likevvise is shewed what customes the Hebrewes borrowed from heathen people: and that many heathenish customes, originally haue beene vnwarrantable imitations of the Hebrewes. By Thomas Godwyn, B.D.	Goodwin, Thomas, 1586 or 7-1642.	1625 (1625)	STC 11951; ESTC S103106	195,098	343

Psal 23. 5. Thou annointest my head with oyle After these ceremonies of preparation had beene performed then they proceeded to giuing thankes The master of the house sitting downe together with his guestes tooke a cup full of wine in his right hand and therewith began his consecration after this manner l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Benedictus sis tu Domine Deus noster rex mundi qui creas ●●●ctum vitis Blessed be thou O Lord our God the King of the world which createst the fruit of the vine Hauing said thus he first lightly tasted of the wine and from him it past round the table Th●s grace or thanksgiuing they call m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bircath haiaijn the blessing of the cup. With this Christ himselfe seemeth to haue begun his supper He tooke the cup and gaue thankes and said Take this and diuide it among yourselues for I say vnto you I will not drinke of the fruit of the vine vntill the kingdome of God shall come Luk. 22. 17. 18. After the blessing of the cuppe the master of the house tooke the bread which they did Scindere but not Abscindere lightly cut for the easier breaking thereof but not cut in sunder holding this in both his hands he consecrated it with these words Blessed be thou O Lord our God the King of the world which bringest forth bread out of the earth This consecration of bread they termed n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Benedictionem panis Drusius in N. T. part altera p. 78. Bircath halechem After the consecration he broake the bread whence the master of the house or he who performed these blessings in his stead was termed * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Habotseang i the breaker the bread being broken he distrbuted to euery one that sate at the table a morsell which being done then they began to feede vpon the other dishes that were prouided This rite of blessing both the cup the bread they obserued only in their solemne festiualls otherwise they consecrated the bread alone and not the cup. In their feast time they seasoned their meat with good conference such as might either yeeld matter of instruction or exercise their wits which practise was also obserued in their Christian loue o Non tam coenam coenant quàm disciplinam Tertul. Apolog c. 39. feasts Of the first sort was that parable proposed by our blessed Sauiour at a feast Luk. 14. 7. Of the second was Sampsons riddle which he proposed vnto his companions Iud. 14. 12. At the end of the feast they againe gaue thankes which was performed in this manner either by the master of the house himselfe or by some guest if there were any of better note at the table he taking a cup of wine in both his hands began thus Let vs blesse him who hath fed vs with his owne and of whose goodnesse we liue then all the guests answered Blessed bee hee of whose meat wee haue eaten and of whose goodnesse wee liue This grace they call p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bircath Hamazon q Vid. P. Fag in praec Hebr. And this is thought to bee the cup wherewith Christ after Supper commended the mysterie of his bloud to his disciples after this he which began the thanksgiuing proceedeth Blessed be he and blessed be his name c. annexing a long praier in which he gaue thanks First for their present food 2. For their deliuerance from the Egyptian seruitude 3. For the couenant of circumcision 4. For the law giuen by the ministery of Moses Then he praied that God would haue mercy 1. On his people Israel 2. On his owne city Ierusalem 3. On Sion the tabernacle of his glory 4. On the Kingdome of the house of Dauid his anointed 5. That hee would send Elias the Prophet Lastly that he would make them worthy of the daies of the Messiah and of the life of the world to come This praier being ended then all the guests which sate at the table with a soft and low voice said vnto themselues in this manner Feare the Lord all yee his holy ones because there is no penury to those that feare him the young Lions doe want and suffer hunger but those that seeke the Lord want no good thing Afterward hee which began the thanksgiuing blessed the cup in the same forme of words as he vsed at the first sitting downe saying Blessed be thou O Lord God the King of the world which createst the fruit of the Vine And therewith hee dranke a little of the wine and so the cup passed round the table Thus they began and ended their feasts with the blessing of a cup this cup they termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cos hillel Poculum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A cup of thankesgiuing and both these cups are mentioned by Saint Luke and which is worth our obseruation the words of consecration whereby it was instituted as part of the blessed sacrament in the New Testament were added only to the last cup. This cup is the New Testament in my bloud which is shed for you After all this they sung ſ Scaliger de emend temp l. 6. p. 273. Hymnes and Psalmes which also was practised by our most blessed Sauiour Marke 14. 26. So that howsoeuer hee vsed not any superstitions either then practised or since added by after Iewes as the drinking of t Moses Kotsensis fol. 118. col 1. 4. cups of wine u Sebastian Munster Matt. 26. or the breaking of the bread with all ten fingers in allusion to the ten commandements c. yet in the beginning and ending wee see his practise sutable with theirs If any desire a larger discourse of these blessings noted out of the Rabbines let him reade * It. prec Hebr. per Fagium editas P. Fagius his comment on Deut. 8. 10. From whom I haue borrowed a great part of what I haue herein deliuered If any shall here obiect that I seeme to make the blessed Sacrament of our Lords body and bloud a Iewish ceremonie I answer no For as a kinde of initiatory purification by water was vsed before by the Iewes of old and no Proselyte was admitted into the Church of the Iewes without this purification yet it was no more a Sacrament to them then Circumcision was to Turkes and Saracens Thus neither was breaking the bread sacramentall to the Iew but then it became a Sacrament when Christ said of it This is my body This cup is the New-Testament in my bloud c. Luke 22. 19. The Iewes could not say The cup of blessing which we blesse is it not the Communion of the bloud of Christ 1 Cor. 10. 16. The last thing considerable in their feasts is their gesture In the daies of our Sauiour it is y Voces quibus vsi sunt Euangelistae sonant accubitum non sessionem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luc. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matt. 26. 〈◊〉