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
A63003	An explication of the Decalogue or Ten Commandments, with reference to the catechism of the Church of England to which are premised by way of introduction several general discourses concerning God's both natural and positive laws / by Gabriel Towerson ...	Towerson, Gabriel, 1635?-1697.; Towerson, Gabriel, 1635?-1697. Introduction to the explication of the following commandments.	1676 (1676)	Wing T1970; ESTC R21684	636,461	560

repent to become as righteous as those others were whom he there stiles so to make their righteousness exceed those others as he doth elsewhere * See the Sermon on the Mount insinuate to be chaste above their measure to abstain from anger as well as murder lastly to suffer injuries as well as do none and be contented not only with that which was their own but with the parting with it It being not his intention to destroy the Law and the Prophets those great measures of piety and justice but rather to confirm and add to them But not to stay any longer in the entrance to this discourse when there are so many weighty things which call for our regard and proof I shall without more ado proceed to shew I. That our Saviour came not to destroy but to confirm the Law of Moses and particularly that of the Decalogue or Ten Commandments II. That he came not to destroy that Law but to fulfill and add to it I. For the evidencing the former whereof I will begin with such precepts of it as were ceremonial and which because such have the least appearance of having been confirmed by him And here not to insist upon the agreeableness of our Saviours life to them because the question is not concerning his life but doctrine nor yet to stand to shew that that law did rather die of it self than was destroy'd by him because the question is whether or no and in what measure he confirm'd it I shall observe first of all that that which was mainly design'd in the several precepts of that law even the pure and pious veneration of God was confirm'd and establish'd by our Saviour As will appear past all contradiction from the Sermon on the Mount and other our Saviours discourses I say that which was mainly designed in them for that the pure and pious veneration of God was principally intended in them is acknowledg'd by one of the greatest Authority among the Jews even Maimonides * Maim Mer. Nev. part 3. c. 32. pag. 435. and is evident from the words of the Prophet Jeremy c. 7.21 22 23. For thus saith the Lord of Hosts the God Israel Put your burnt offerings unto your sacrifices and eat flesh for I spake not unto your Fathers nor commanded them in the day that I brought them out of the land of Egypt concerning burnt offerings and sacrifices But this thing commanded I them saying Obey my voice and I will be your God and ye shall be my people The meaning of which words is not that God gave the Jews no commandment at all concerning burnt offerings and sacrifices for he injoin'd that of the Paschal Lamb the very night they went out of Egypt and many other such like afterwards but that the principal thing requir'd by him was their piety and obedience and that he injoyn'd sacrifices and such like only as instances of obedience and figures of substantial and real piety And hence Gods insisting so much upon the circumcision of the heart even where the circumcision of the flesh was not wanting 3 upon the purity of the Soul as well as the cleanness of the body his preferring a broken heart before all burnt offerings and sacrifices his accounting of it as the only acceptable one for thou desirest not sacrifice else would I give it thou delightest not in burnt offering The sacrifices of God are a broken spirit a broken and a contrite heart O God thou wilt not despise Psa 51.16 17 I observe secondly that as our Saviour did confirm that which was principally design'd by God even in the law of a carnal commandment so he did also retain many of its ceremonies and usances and accommodated them to his own purpose I instance in both the Sacraments and Imposition of hands The latter whereof as it was us'd by the Apostles in their Ordinations who no doubt did what they did by commission or approbation from Christ so was it borrowed from the Jews whose Leader Moses consecrated to succeed him by this ceremony of Laying on of hands For thus we are told Num. 27.23 that after God had given Moses order for the consecrating of his successour he laid his hands on Joshua and gave him a charge as the Lord commanded by the hands of Moses The case is the same in both the Sacraments as we learn from the Jewish writers the Jewish women and their proselytes of both sexes being enter'd into covenant with God by the same rite of Baptism with us * Selden de Jure Nat. Gent. c. li. 2. c. 2. and having also a ceremony of distributing bread and wine upon their solemn feasts ‖ Paulus Fagius comment in Deut. 8. agreeably to that of ours in the Lords Supper For thus saith Paulus Fagius the father of the family among the Jews taking a cup of wine in his right hand and praying over it this prayer Blessed be thou O Lord our God King of the world who createst the fruit of the vine tastes of it himself and then gives it to all the guests And in like manner afterwards bread over which when he hath us'd this prayer Blessed be thou O Lord our God who bringest bread out of the earth he first eats a little of it himself and then gives a piece of it to each of the guests Indeed the foresaid Author relates this latter as the custom of the modern Jews but that it was also of the more Ancient is probable from our Saviours blessing and distributing a cup of wine among his disciples before that of the holy Sacrament adding thereto that he would not drink of the fruit of the vine which is the phrase that is us'd in the forementioned prayer of the Jews till the Kingdom of God should come Luke 22.17 18. I have one thing more to add in confirmation of the former ceremony which we learn from * Iren. adv haeres li. 4. c. 32. sect 4. Justin Mart. in Dial. cum Tryph. p. 260. edit Paris Irenaeus and other the ancient Fathers To wit that the bread and wine which was consecrated into the Sacrament of our Saviours passion was also offer'd to God agreeably to our Saviours precept and example by way of thanksgiving for those creatures themselves Which makes it more than probable that the forementioned custome was both of ancient date among the Jews and transcribed by our Saviour in the institution of his holy Supper If then he did not only confirm that which was principally design'd but retain'd many of the usances of the Jewish law he ought in reason not to be look'd upon as an enemy to it but rather as he himself saith of himself as one who came not to destroy but to fulfil it From the Ceremonial Law pass we to the Moral the principal thing intended by our Saviour as will appear if we consider what he both premiseth and subjoineth to his assurance of confirming the Law and the several precepts he