Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	cup_n	drink_v	eat_v	8,062	5	7.8137	4	true

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

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

intent of such a sacrificiall Covenant the Apostle speakes Heb. 10. Now further to finish this Branch let this be added That Christ was not simply offered up as a sacrifice to confirme a meere or bare league of peace and amity betweene us sometimes such sacrifices afore spoken of were designed onely to make and bind new Leagues and Covenants betweene such parties as never had beene at variance But here in this case of ours as there was a Covenant of amity to be strucke so there were enmities to be abolisht and slaine as the text hath it and that by this sacrifice and slaying of his flesh which cannot be conceived otherwise to have beene transacted but that as in other sacrifices offered up the trespasses were laid upon the head of the sacrifice and so in a significant mystery slaine and done away in the death of the thing sacrificed And that as in that other way of reconciling us to God The Lord did lay upon him the iniquities of us all namely against himselfe as Isay speakes in allusion unto the rites and the signification therof in those sacrifices to which this text simularly speakes when it saies He slew the enmity in himselfe v. 16. So answerably it was in this which is its parallel All the enmities and mutuall injuries and feuds between us the people of God were all laid upon him and he tooke them in his flesh and in slaying thereof slew these also and abolisht them that so he might reconcile them in one body And so the same nailes that pierced through his hands and feet did naile all our enmities and the causes and occasions of them to the same Crosse as 2 Coloss. insinuates So as we are to looke upon Jesus Christ hanging on the Crosse as an equall Arbiter betweene both parties that takes upon himselfe whatever either partie hath against the other Lo here I hang saies Christ a dying and let the reproaches wherewith you reproach each other fall on me The sting of them all fix it selfe on my flesh and in my death dye all together with me lo I dye to pacific both Have therefore any of you ought against each other Quit them and take me as a sacrifice in bloud betweene you onely doe not kill me and each other too for the same offence for you and your enmities have brought me to this altar of the Crosse and I offer my selfe as your peace and as your Priest will you kill me first and then one another too And thus if taking all your sinnes against God himselfe upon his flesh and sacrificing it for you is of prevalency to kill and slay that enmity much more is it of force to kill these your enmities also Thus like as by assuming the likenesse of sinfull flesh he killed the sinne in our flesh so by taking these our enmities and animosities in his flesh he slew and abolisht them and as his death was the death of death so of these And like as he cured diseases by taking them on himselfe by sympathy 't is said of him when his healing of them is recorded Himselfe tooke our infirmities and bare our sicknesses And as not our sinnes against God onely but our sicknesses by sympathy so not our enmities against God onely but our animosities one against another and by bearing them abolisht them by dying as an Arbiter betweene us slew them and therefore in the text he is called our peace not our peacemaker onely when this peace amongst our selves is spoken of to note out as Musculus observes that he was not onely efficiently our peacemaker the Author of our peace but our peace materially the matter of our peace by the sacrifice of himselfe God is stiled our peacemaker our reconciler God was in Christ reconciling the world but not our peace this is proper to Christ and why but because he onely was the sacrifice of our peace and bore our enmities Even as he is not only called the Redeemer so God also is but redemption it selfe Now for a coronis to this first Branch and withall to adde a further confirmation yet that Christs death was intended as a sacrifice to these ends for amity and unity among Gods people we may clearly view and behold this truth in the Mirrour of the Lords Supper One most genuine and primary import whereof and end of the institution of it being this very thing in hand I shall have recourse thereto againe in the next Branch also upon the same account that now The Lords Supper in its full and proper scope is as you know a solemne commemoration of Christs death offered up upon the Crosse or if you will in the Apostles owne words it is a shewing forth his death till he comes And doe this sayes Christ in remembrance of me namely in dying for you and so withall to commemorate with application to themselves the principall ends and intendments of that his death which is therein acted over afore their eyes Hence therefore I take this as an undoubted maxime which no knowing Christian will deny and it s the foundation of what I am now a building That looke what principall ends purposes or intendments this Supper or sacrificiall feast holds forth in its institution unto us those must needs be lookt at by all Christians in the like proportion to have been the maine ends and purposes of his death to be remembred So that we may argue mutually from what were the ends of Christs death unto what must needs be the designed intendments of this Sacrament And we may as certainly conclude and inferre to our selves what were the intendments of his death by what are the genuine ends of that Sacrament These answer each to other as the image in the glasse doth to the principall lineaments in the face the impresse on the wax to that in the scale the action the signe and remembrances to the thing signified and to be remembred Now it is evident that Christ upon his death instituted that Supper As to be a seale of that Covenant of Grace betweene God and us ratified thereby so also to be a communion the highest outward pledge ratification and testimony of love and amity among his members themselves And accordingly it being in the common nature of it a feast looke as betweene God and us it was ordained to be epulum foederale a Covenant feast betweene him and us the evidence whereof lyes in this That he invites us to his table as friends and as those he is at peace withall and reconciled unto So in like manner betweene the Saints themselves it was as evidently ordained to be a Syntaxis a love feast in that they eate and drinke together at one and the same table and so become as the Apostle saies ONE BREAD And againe looke as betweene God and us to shew that the procurement of this peace and reconciliation betweene him and us was this very sacrifice of Christs death as that which made our peace God

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