Selected quad for the lemma: blood_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
blood_n	new_a	testament_n	word_n	12,236	5	5.1513	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

SUBJECT for which hee dyed His Body and that under that very consideration He died for them as one Body is in like manner as visibly and plainly held forth Every particular Church bearing by institution the image of the whole Church as therein it hath also all the priviledges of it fitly shewing forth thereby not onely that Christ died for them singly and a part considered which yet is therewith held forth here in that each personally doth partake thereof That might have been sufficiently evidenced if every person or family apart had been warranted to have received and eaten this sacrificiall feast alone as they did the Passeover and the Sacrifices Lent 7. 18. but the institution is for many which very word Christ mentions in the institution This is the bloud of the new Testament shed for many which word I believe the Apostle had aney unto when he sayd We being many are partakers c. Christ indeed principally aimed therein to shew that his intent in dying was for a multitud of mankinde the whole body of his Elect yet because he inserts the mention hereof at the delivery of those Elements and that the ordinance it selfe was suited to hold forth this intent The Apostle takes the hint of it and adds this glosse and construction upon it as glaunced at in it that according to the institution and import of this Ordinance the partakers hereof are to be a many not one or two alone and these united into one Body to the end that thereby may be held forth this great intendment in His death That he died for the many of His Church as one collective body This however wee are sure of that this way of partaking this Supper as in one Body was to the Apostle a matter of that moment That we find him bitterly inveighing in the next Chapter that the same individuall Church of Corinth when they came together in one for that and other Ordinances should of all Ordinances else not receive this Ordinance together in such a community but perverting that order should even in that place appointed for the meetings of the whole Church divide themselves into private severall companies and so make this as a private Supper which in the nature and intendment of the institution of it was to be a Communion of the whole Church or body together Insomuch as he sayes This is not to eate the Lords Supper for in eating namely this Sacramentall Supper every one takes before others perhaps do come His own Supper together with the Lords so maketh it as a private colation or as {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} wherefore my brethren when you come together to eate that Supper tarry one for another to make a full meeting of the whole body and as for other Suppers every man is at liberty to take them at home as he pleaseth v. 34. The Apostle is thus zealous in it as he had reason because hereby is shewne forth one principall mystery in Christs death for from this at least upon occasion of this particular as well as any other doth the Apostle utter this great maxime yea shew forth His death till he comes v. 26. Of such moment in their import and significancy are things thus small and meane in the eyes of some that yet are full of Mystery in Christs intendment And thus much for the Second Head FINIS v. 14. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} V. 15. V. 16. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} v. 14 15. v. 15. v. 16. * {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} magisquidpiam quā {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} occidere significat occidere cum saevitiâ Beza Mat. 10. 28 Ezek. 25. 15. Lib. 14. Satyr * The word signifies both wormes circumcised Deut. 7. 11. Hispanus * 1 Serm. sat 5. † L. 7. * Sat. 5. * Malvenda hom de Antichristo c. 3. † Barn An 72. c. 31. Am mian de Marco lib. 11. Ibid. Diod. 1. 5. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} * Cicero pro Flacco Liquet quod apud Israclitas faedera partim epulis partim Sacrificiis inita fuisse sancita Vide Rivet in Gen. 31. Exercit. 135. Caput medium prior pars ad dextram posterior ad Laevam viae pariter inter hanc divisam hostiam copiae armatae traducuntur Liv. L. 39. The Latin Foedus à feriendo and hence percutere elicere faedus to strike a Covenant with us Thus Sanctio à sanguine which that of Tacitus confirmes Sacrificiis conspiratio sancitur agreements and combinations had their sanction and confirmation by Sacrifices and faedus cruore sacratum lib. Annal. 12. Psal. 22. a Edendo censebantur ipsius sacrificii tanquam pro ipsis oblati fieri participes Est in loc. b Christus vult in se credentes participes fieri ejus sacrificii plane quasi ipsi hoc sacrificium obtulissent quia oblatum ab eo qui naturam eorum susceperat Rom. 8. 1 Cor. 15. * Some instances have been collected by Mr. Meade Diatr 2. part upon Mal. 1. 11. as also by R. C. after him Grotius Rivetus of the customes of severall Nations antient and modern to shew eating and drinking together to have been intended testimonies and ratifications of amity I only shall cast in one from the custome of the East-Indians as in the stories of whom there are found as well as in other Eastern Nations to this day many footsteps of like customes to the Jewes of old Sir Th. Roe Ambassador there in his journall observations relates how he was invited by one of the great ones of the Court to a Banquet with this very expression simular to those which those Authors alledge as in use among other Nations We will eate bread and salt together to scale a friendship which I desire Purchas Pilgri 1 Part. p. 348. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} 1 Cor. 10. Scipio Jovis epulo cū Graccho Concordiam Communicavit Vale Max. lib. 6. c. 2. Bullinger Zanchius Beza Groius Crocius Omnes qui eidem mensae sacrae pa●iter accumbimus unam facimus {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} quae {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} totius Ecclesiae gerit imaginem Grot. 1 Cor. 10. 17. Virg. 11. Aen.

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