Selected quad for the lemma: blood_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
blood_n	bread_n	communion_n	wine_n	5,311	4	7.9264	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A85431	Christ the universall peace-maker: or, The reconciliation of all the people of God, notwithstanding all their differences, enmities. / By Tho: Goodvvin, B.D.	Goodwin, Thomas, 1600-1680.	1651 (1651)	Wing G1237; Thomason E626_1; ESTC R202317	39,180	60

therefore invites us post sacrificium oblatum after the sacrifice offered up to eate of the symboles of it that is of Bread and Wine which are the signes and symboles of his body and bloud sacrificed for peace So in like manner doth this hold as to the peace betweene our selves And we may infer that we were through the offering up thereof reconciled one to another and all mutuall enmities slaine and done away thereby in that we eate together thereof in a communion which was a sacrifice once offered but now feasted upon together And doth shew that Christians of all professions or relations of men have the strongest obligations unto mutuall love and charity For the bread broken and the cup are the symboles of their Saviours body and bloud once made a sacrifice and therefore they eating thereof together as of a feast after a sacrifice doe shew forth this Union and Agreement to have been the avowed purchase and impretation of the body and bloud so sacrificed There was a controversie of late yeares fomented by some through Popish complyances That the Lords Supper might be stiled a Sacrifice the Table an Altar which produced in the discussion of it as all controversies doe in the issue some further truth the discovery of this true decision of it That it was not a sacrifice but a feast after and upon Christs sacrificing of himselfe Participatio sacrificii as Tertullian calls it a sacrificiall feast commemorating and confirming all those ends for which the onely true and proper sacrifice of Christ was offered up and so this feast a visible ratification of all such ends whereof this is Evidently One III. SECTION A Digression shewing 1. That Eating and Drinking together Especially upon and after a pacificatory Sacrifice was a farther confirmation of Mutuall peace both among Jewes and Gentiles And 2. That the Eating the Lords Supper hath the same intent and accord thereunto The Harmony of all these notions together NOw therefore to draw all these lines into one center and to make the harmony and consent of all these notions the more full and together therewith to render the harmony more compleat betweene the Lords death and its being intended as a sacrifice to procure this peace and the Lords Supper as a feast after this sacrifice holding forth this very thing as purchased thereby and so further to confirme all this looke as before I shewed as in relation to the demonstration that Christs death was intended as a sacrifice for such a peace that that was one end and use of sacrifices both among Jewes and Gentiles to found and create Leagues of amity between man and man so it is proper and requisite for me now to make another like digression as in relation to this notion of the Lords Supper to shew how that also by eating and feasting together especially after or upon such a kind of sacrifice these Leagues of Love were anciently used to be further confirmed and ratified that so it may appeare that as according to the analogy of such sacrifices Christs death was a sacrifice directed and intended to that end so also that according to the analogy of such feasting in and upon sacrifices this eating and feasting together upon the symboles of that sacrifice by believers is as genuinely intended a scale of this reconciliation amongst them and that in a due correspondency and answerablenesse to the genuine intent of that sacrifice it selfe as that which had purchased and procured it I might be as large in this as in the former When after a grudge and enmity past betweene Laban and Jacob Laban to bury all things betweene them would enter into a Covenant of peace Come sayes he Gen. 31. 44. let us make a Covenant I and thou and that by a signe for he addes let it be a witnesse betweene thee and me Now what was that signe and witnesse in the 46. 't is said They tooke stones and made an heape and did EATE THERE and v. 54. after an Oath passed v. 53. Jacob offered a sacrifice on the Mount and called his Brethren or Kinsmen to eate bread and early in the morning Laban departed The like did Isaac with Abimelech Gen. 26. 28. David with Abner 2 Sam. 3. 20. I single forth chiefly those two 1. Because the parties that used and agreed in this signall rite were the one Jewes as Isaac and Jacob the other Gentiles as Abimilech and Laban to shew at once that this way of convenanting was common to them both as the former by sacrificing was also shewn to be * And further that this rite of eating together the Gentiles themselves did use especially after such sacrifices as were federall unto this intent that by that superadded custome of eating together upon or after sacrificing they might the more ratifie and confirme such Covenants first made and begun by sacrificing This seemes to me to be the intendment Exod. 34. 15. Lest thou make a Covenant God speakes it to the Jew with the Inhabitants of the Land and thou goe a whoring after their Gods and doe Sacrifice unto their Gods and one call thee and thou eate of their Sacrifices namely upon pretence of confirming that Covenant which having first been contracted and agreed on they might further be drawn on to Sacrifice and so eate of the Sacrifices also with those Heathens in token of confirming such a league as was the known common manner and custome of each to doe Yea and those that were more barbarous and inhumane among the Gentiles when they would put the more binding force into their Covenants or some such more solemne conspiracy they used to sacrifice a man a slave suppose and eate His Flesh and drinke His Bloud together which because they judged the more stupendious they judged would carry with it the deepest and more binding obligation Thus wee read in Plutarch Those Roman Gallants entring into a Covenant dranke the bloud of a man whom first as a Sacrifice they had killed And the same Plutarch sayes of another company those conspirators with Catiline that they Sacrificed a man and did eate His Flesh So to bind and unite each other more firmely to stick fast and close together in so great an undertaking by the most sure and firmest way that their Religion could invent And Psal. 16. 4. makes an expresse mention of such among the Heathens terming them Their drinke offerings of blood See also EZek. 39. 17 18 19. Men and Nations lesse barbarous tooke WINE instead of bloud to confirme their leagues after Sacrifices it being the likest and neerest unto bloud the bloud of the Grape Now then to bring all this home to the point in hand Christ our Passeover and so our Sacrifice for us having been slayn and offred up for our mutuall peace hath instituted and ordained us Believers to keepe this feast It is the Apostles own allusion agreeing with and founded on the notion we have been prosecuting and that to this end That by

order and station againe And if the now scattered Jewes must one day come together and make one body againe because those dry bones the Umbrae the ghastly Shadowes of them were seene once to meet in Ezekiels vision how much more shall the Elect coalesce in one New man because they once met in him that is the body and not the shadow If those Jewes must meet that the prophecy the vision might be fulfilled these must much move that the end of his death and his hanging on the tree may be fulfilled in whom all visions and promises have their Amen and accomplishment As in his death so in his resurrection also they are considered as one body with him Isay 26. 19. Together with my dead body they shall arise sayes Christ and both in death and resurrection one body to the end they may be presented together in one body all at last Coloss. 1. 22. and in the meane time in the efficacy of these forehand meetings are they to be created into one new man v. 15. and that even {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} ONE individuall man Gal. 3. ult. not {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} one bulke body or thing onely This one new man which they are to grow up into answereth exactly to that one body which was then gathered together represented and met in him on the Crosse bearing the image of it and wrought by the vertue of it The second is that if such a force and efficacy flowes from their having met once as One Body then much more from this which the text addes that they WERE RECONCILED TO GOD in that one Body This clause In one Body was on purpose inserted together with their RECONCILIATION TO GOD to shew that they were no otherwise esteemed or lookt at by God as reconciled to him but as under that representation view and respect had of them as then by him that so dum sociaret Deo sociavit inter se their reconciliation with God was not considered nor wrought onely apart singly man by man though Christ bore all their names too but the tearmes were such unlesse all were and that as in one body and community together among themselves reputed reconciled the whole reconciliation and of no one person unto God should be accounted valid with him So as their very peace with God was not onely never severed from but not considered nor effected nor of force without the consideration of their being one each with other in Christ Insomuch as upon the law and tenour of this Originall act thus past God might according to the true intent thereof yea and would renounce their reconciliation with himselfe if not to be succeeded with this reconciliation of theirs mutually And allthough this latter doth in respect of execution and accomplishment succeed the other in time the Saints they doe not all presently agree and come together as one body yet in the originall enacting and first founding of reconciliation by Christ these were thus on purpose by God interwoven and indented the one in the other and the termes and tenure of each enterchangeably wrought into and moulded in one and the same fundamentall Charter and Law of reconciliation mutuall then which nothing could have been made more strong and binding or sure to have effect in dne time VI SECTION This Reconciliation of the Saints to God considered as in One Body Held likewise forth in the Administration of the Lords Supper And one eminent foundation of the institution of fixed Church Communion hinted Herein THe impresse and resemblance of this namely Christs Reconciling us to God in one Body wee may likewise perceive And I shall mention it the rather to make the harmony of this with all the former still more full in the administration of the Lords Supper in which we may view this truth also as wehave done the other That Supper being ordeined to shew forth his death looke as he dyed so it represents it As therefore Christ was sacrificed representing the Generall assembly of Saints so in one body reconciled them to God so this Supper was ordeined in the regular administration of it to hold forth the image of this as neer as possible such an ordinance could be supposed to have done it For answerably the seate the {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} of it is a Communion of many Saints met together in one Body And not otherwise Thus 1 Cor. 10. 17. For we being many are òne bread and ONE BODY He had said v. 16. That the Lords Supper it was the Communion of the body of Christ c. that is a Communion of Christs Body as to each so as of a company united together among themselves and accordingly the Apostle subjoynes this as the reason For we whom you see doe ordinarily partake of it are many not one or two apart and those many are one bread and one body One bread as the signe One Body as the thing signified And thus we are then considered to be when Christ as dying is communicated by us For to shew forth His Death is the end of this Sacrament The seate therefore or subject of partaking in this Communion of Christs Body and Bloud and which is ordained for the publique participation of it is not either single Christians but a many nor those meeting as a fluid company like clouds uncertainly or as men at an ordinary for running Sacraments as some would have them but fixed setledly as incorporated Bodyes Which institution having for its subject such a society as then when Christs Death is to be shewne forth doth suitably and correspondently set forth how that the whole Church the Image of which whole Universall Church these particular Churches doe beare as a late Commentator hath observed upon that plaee was represented in and by Christ dying for us under this consideration of being One Body then in Him And there is this ground for it that the whole of that Ordinance was intended to represent the whole of his Death and the imports of it as farre as was possible So then looke as the Death it selfe and his bitter Passion are represented therein both of Body in the breaking the Bread which is the Communion of his Body of the Soule in the Wine which is called the Communion of his Bloud and this is the bloud of the New Testament so expressed in allusion to that of the Old in which the bloud was chosen out as the neerest visible representer of the invisible Soule that could be The life lies in the bloud for the spirits which are the animal life doe run in it so spake the old Law and the Poet the same Sanguine quaerendi reditus animâque litandum He termes the Sacrifice of the bloud the Sacrifice of the Soule and so Wine was chosen as the neerest resemblance of bloud being also the bloud of the Grape As thus the death it selfe in all the parts of it so the

partaking of it as a Sacrifice and by shewing forth His death wee might hold forth all the avowed ends of that Sacrifice with Application to our selves The eminent ends of the one as a Sacrifice corresponding and answering to the eminent ends of the other as a Feast A Feast it is of Gods providing and he the great entertainer of us at it in token of peace betweene Him and us for HE it was who prepared the Sacrifice it selfe and unto whom as a whole burnt offring Christ was offred up But God is not as one that sits down and eates with us though He smelt a sweet savour in it we are the guests and He the Master of this Feast And yet He thereby proclaimes and professeth His being reconciled in that He causeth us to sit downe at His Table And this is the prime and most eminent significancy of it And to hold forth this intent thereof as between God us others have prosecuted this notion But there is another more conspicuously suited to the notion which hath been driven and which is no lesse in the intention of the institution it selfe and indeed of the two more obvious to outward sence and that is that the Persons themselves for whom it is prepared that doe visibly sit down and doe eate and drinke in proper speech the Bread and Cup together that they are agreed and at peace each with other God He is but as an invisible entertainer but our eating and drinking together is visible to all the world we outwardly shew forth his death and doe withall as visibly shew forth this to have been the intent of it Yea and if wee could raise up those Nations of old both Jewes and Gentiles and call together the most part of the world at this day and should but declare that this is a Feast especially a sacrificall Feast a Feast after a Sacrifice offered once up for our amity peace by so great A Mediatour the common instinct and notion which their own customes had begot in them would presently prompt them and cause them universally to understand and say among themselves These men were at enmity one with another and a Sacrifice was offred up to abolish it and to confirme an Union and Pacification amongst them and loe therefore they doe further eate and participate thereof and communicate therein A manifest profession it is that they are in mutuall love amity and concord one with another and thereby further ratifying that Unity which that Sacrifice had beene offred up afore for the renewing of This is truly the interpretation of that solemn celebration even in the sight of all the Heathens and unto the Principles of all the Nations among whom Sacrifices were in use yea and this they would all account the strongest and firmest bond of union that any Religion could afford And add this the more noble the Sacrifice was as if of a man beeing a more noble Creature the more obliging they accounted as was observed the bands of that Covenant made thereby Now our Passeover is slain our peace is sacrificed not man but Christ God-man He sanctifying by the fulnesse of God dwelling personally in him the Sacrifice of that His Flesh and humane nature to an infinity of valew and worth He hath become a Sacrifice of our mutuall peace was cut in twain and to compleate this union among our selves He hath in a stupendious way appointed His own Body and Bloud to be received and shared as a Feast amongst us succeeding that Sacrifice once offred up The bread we breake is it not the communion of the Body of Christ the Cup the Communion of His Bloud so speakes Paul a most faithfull interpreter of these mysteries and a Communion of many as one Body as it followes there 'T is strange that an Heathen speaking of one of their sacred Feasts intended to confirme an agreement between two great personages should use the same expression Communicarunt concordiam they are said TO HAVE COMMUNICATED CONCORD And this because they communicated together in the same Feast dedicated to their chiefe God and which was ordained to testify concord between them The Apostle calls it in like manner A COMMUNION whereby MANY are made ONE Bread IN THAT THEY EATE OF THAT ONE BREAD Which whilest they eate and drinke in they eate and drinke the highest charity and agreement each with and unto other But that this sort of Peace and Love namely mutuall among the Receivers was an avowed intendment of our partaking of the Lords Supper needs not to be insisted on this import of it hath tooke the deepest impression upon the most vulgar apprehension of all that professe Christianity of any other To be in charity with their Neighbour c. hath remaind in all ages of the Church upon the spirits of the most ignorant and superstitious when those other higher ends and intendments of it were forgotten My inference therefore is strong and sure that what was thus eminent an intention of this Feast upon a Sacrifice must needs be upon all the former accounts as eminent an intention of that Sacrifice it self as such Onely let mee ad this That though all the people of God will not some of them not at all many not together eate of this Feast through difference of judgement And it is strange that this which is the Sacrament of concord should have in the controversies about it more differences and those more dividing then any other part of Divine truth or worship yet still however this stands good to be the native originall end and institution of the Ordinance it selfe and so by inference This to have been the intent of Christs death as a Sacrifice to the same end of which death to be sure they all must partake and unto which Christ they must have recourse even all and every person that are or shall be the people of God And by so doing they find themselves upon all these accounts forementioned engaged and obliged unto peace and concord with all the Saints in the world how differing so ever in judgement in Him who is our Peace and by that Sacrifice hath made both one And thus much for this Branch which treates of what Christ hath done in his own person to procure this peace IV. SECTION The second Branch What Christ did by way of Representation of our persons That phrase in one Body explained THe second Branch of this first head is What Christ did by way of Representation of our persons and how that conduceth to this mutuall Reconciliation of the Saints among themselves This we have in that small additionall which is found in the 16. verse That he might reconcile both unto God IN ONE BODY by the Crosse having slayn the enmity The meaning whereof is this that he did collect and gather together in one Body all the people of God that is did sustaine their persons stood in their stead as one common person in whom they were all