Selected quad for the lemma: blood_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
blood_n	confirm_v	new_a	testament_n	8,389	5	9.6949	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A15415	Hexapla in Danielem: that is, A six-fold commentarie vpon the most diuine prophesie of Daniel wherein according to the method propounded in Hexapla vpon Genesis and Exodus, sixe things are obserued in euery chapter. 1. The argument and method. 2. The diuers readings. 3. The questions discussed. 4. Doctrines noted. 5. Controversies handled. 6. Morall observations applyed. Wherein many obscure visions, and diuine prophesies are opened, and difficult questions handled with great breuitie, perspicuitie, and varietie ... and the best interpreters both old and new are therein abridged. Diuided into two bookes ... By Andrevv Willet Professour of Diuinitie. The first booke.	Willet, Andrew, 1562-1621.	1610 (1610)	STC 25689; ESTC S118243	838,278	539

7. But by two wayes chiefely was this couenant ratified and confirmed by the declaration and publishing thereof by his preaching and by the sealing thereof by his most precious blood like as a Testament is first declared and written and then confirmed by the death of the Testator So in the death of our Blessed Sauiour was the couenant before set forth by his preaching fully established as Oecolampad Scimus c. in morte ipsa proprie foedus confirmari c. we know according to the author of the epistle to the Hebrewes that the couenant was properly confirmed in his death c. And this further may be made plaine thus 1. by the type and figure as Moses tooke the booke of the lawe and reade in it and then sprinkled the blood vpon the people saying this is the blood of the couenant Exod. 24. 8. so the booke of this couenant declared by Christs preaching was made sure in his blood 2. This also appeareth by the institution of the Lords supper where Christ saith of the cuppe representing his blood this is the newe Testament in my blood c. Luk. 22. 20. that is a signe seale and representation thereof 3. the Apostle sheweth this also by the nature and condition of a Testament which is confirmed when men are dead Heb. 9. 17. and so in this place the Septuagint translate the Hebrewe word berith by the Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 testament for the word signifieth both a couenant and a testament as Budeus sheweth in his commentaries for the ratifying then and confirming of this will and Testament of our Sauiour his death and passion was necessarie with the shedding of his most pretious blood for the remission of our sinnes Quest. 84. When this testament beganne to be ratified and confirmed by the preaching of Christ. 1. Pererius deliuereth it as an auncient tradition and a receiued opinion that Christ beganne not to preach and worke miracles till a yeare after he was baptised for the first miracle which he wrought in Cana of Galile they hold to haue beene done the same day tweluemoneth wherein he had beene baptised 2. But this opinion may be easily refuted 1. the words of S. Peter Act. 1. 21. are directly against it of these men which haue companied with vs all the time that the Lord Iesus was conuersant among vs beginning from the baptisme of Iohn vnto the day that he was taken vp from vs must one of them be made a witnesse with vs of his resurrection Here it is euident that Christ beganne to preach after he had receiued Iohns baptisme Pererius by the baptisme of Iohn here thinketh all that time to be vnderstood wherein Iohn baptized till he was imprisoned but that can not be for Iohn beganne to baptize before Christ came vnto his baptisme and before Christ was baptized he preached not neither shewed himselfe publikely therefore the beginning can not be vnderstood to be from Iohns baptisme in that sense 2. Seeing Christ was publikely in his baptisme called from heauen to the office of teaching in that it is saide Heare him it is not like that our blessed Sauiour would intermit that holy function a yeare together 3. Before that miracle in Cana of Galile he entertained Disciples as is euident Ioh. 1. as Andrew and Peter Philip and Nathaniel therefore euen then he beganne to be a publike teacher 4. If Christs preaching beganne a yeare after his baptisme in the beginning of his 31. yeare then could he not preach and confirme the Couenant halfe a weeke that is 3. yeares and a halfe seeing he is generally held to haue died in his 33. yeare wherefore euen presently after his baptisme as soone as his 40. d●●●s fast was ouer Christ beganne to preach and shew his power in working of miracles 85. Quest. v. 27. In the halfe of the weeke he shall cause the sacrifice to cease when this halfe weeke beganne 1. R. Shelamo thus interpreteth the halfe weeke that a little before the destruction of Ierusalem after the Iewes had violated the truce taken betweene them and the Romanes for 7. yeares then in the middes of the weeke that is in the fourth yeare of those seuen the Romanes came and besieged the citie But it is shewed before qu. 82. that this is but a Rabbinicall conceit that any such truce was made betweene the Romanes and the Iewes 2. Some doe likewise refetre this halfe weeke to the destruction of Ierusalem that in the middes thereof that is the 5. yeare before the ouerthrow of the citie the Romanes came laid siege vnto it Iun. Polan M. Lively But this sense can not be admitted because it hath beene prooued alreadie qu. 49. that these 70. weekes and euery part thereof determined in the death of Christ. 3. Iosephus Scaligor hath a conceit by himselfe that this 70. and last weeke must be deuided the one part thereof he alloweth for the time of Christs preaching namely 4. yeares and an halfe the other for the destruction of the citie two yeares and an halfe more But here two exceptions may iustly be taken 1. he diuideth this weeke the one part aboue 30. yeares from the other whereas euery part of these weekes must one succeede an other 2. he diuideth two yeares and an halfe from the rest but that maketh not halfe a weeke 4. Some beginne this halfe weeke at the death of Christ and continue it afterward when the sacrifices and rites of the law beganne to be abolished by the Apostles as we read Act. 15. Perer. Pint. Melancth M. Lydyat in ann 4043. Osiand sauing that Osiander maketh it the first halfe of the last weeke the other the latter But it hath beene prooued alreadie that these yeares must ende in Christs death 5. This halfe weeke then is better taken for the latter halfe part of the weeke which beginneth at the baptisme of Christ and endeth at his passion so Bullinger saith per praedicationem Euangelij mortem Domini nostri Iesu Christi constat legem esse abrogatam by the preaching of the Gospel and by the death of Iesus Christ it is euident the law was abrogated so also Hugo beginneth this halfe weeke in the 15. of Tiberius at Christs baptisme for then in the baptisme of Christ hostiarum legalium purificatio paulatim coepit vilescere the purifying of the legall sacrifices beganne by little and little to waxe vile Thus also expoundeth the author of the Scholasticall historie as Pererius sheweth in the very ende of his 10. booke vpon Daniel and vnlesse we ende the 70. and last weeke at the passion of Christ it will not ende in a yeare of Iubile for Christ is held to haue died in a yeare of Iubile that the shadow may agree vnto the bodie see before qu. 66. toward the ende 86. Quest. How and when the sacrifices were caused to cease and were abolished 1. R. Shelamoh thinketh that this is vnderstood of the ceasing of the sacrifices in fact when

Mediatour according to his humane nature onely because he was anointed onely in his humanitie Contra. 1. If this anointing be taken onely for the collation of the gifts and graces of the spirit it is true that the humane nature of Christ was onely in this sense anointed But by this anointing also is vnderstood the ordaining of Christ to be the Mediatour and Sauiour of the world and so Christ is our Mediatour according to both his natures for in the office of the Mediatourship there are two things to be vnderstood a ministerie and power and authoritie the ministeriall part as to be borne to fast to preach to suffer to die Christ executed as he was man but the power to rise againe to ascend into the heauens to reconcile vs vnto God must be ascribed vnto his diuine nature So the Apostle saith God was in Christ reconciling the world to himselfe 2. Cor. 5. 19. Christ then not onely as man but as God reconciled the world So Bernard well saith singula illius opera ad hanc sive illam necesse est pertinere naturam ad hanc scilicet miseria ad illam pertinet potestas c. all his workes must of necessitie belong either to the one or to the other nature to his humanitie must be referred his abasing and miserie to the other his power c. Serm. de verb. sapient See more hereof Synops. Centur. 5. err 29. 14. Controv. Against the sacrifice of the Masse v. 27. He shall cause the sacrifice and oblation to cease All externall sacrifices then ceased and were abolished in the death of Christ. They then which would bring in a new externall sacrifice into the Church as the Romanists which doe hold that in the Masse they doe offer vp in sacrifice the bodie and blood of Christ doe denie the sufficiencie and efficacie of Christs death and make the couenant confirmed by his blood of no effect for the testament beeing once confirmed and ratified by the death and sacrifice of Christ there neede no iteration of that sacrifice vnlesse they will make void the confirmation of the couenant by Christs death for as the Apostle saith Christ with one offering hath consecrated for euer them that are sanctified Hebr. 10. 14. there needeth no more offering but onely a fruitfull application of that offering which is by a thankefull commemoration of Christs death and passion in the Sacrament receiued by faith Oecolampad 15. Controv. Against the Iewes that the Messiah who was expected of the fathers is alreadie come into the world By this prophecie of Daniels 70. weekes in the ende whereof the Messiah should be slaine the Iewes are euidently conuinced that the Messiah is come which may further be confirmed by these reasons taken out of this prophesie 1. The holy ointment wherewith they anointed their Kings and Princes which was a type of the spirituall anointing of the Messiah is now abolished and out of vse among the Iewes the type was to remaine vntill the bodie and substance came it beeing now ceased it followeth that the Messiah the true anointed of God is exhibited to the world 2. The Messiah was to be slaine before the ende of Daniels weekes or together with the expiring of them but Daniels weekes are long since ended euen by the testimonie of the Iewes themselues therefore the Messiah is come and they did vnto him what they would 3. When the Leuiticall sacrifices should cease the Messiah was come for his most perfect and holy sacrifice should determine the imperfect sacrifices of the law But the legal and Leuitical sacrifices are ended Ergo. 4. The blessed Messiah was to come before the destruction of the second Temple and therefore the Prophet saith Hagg. 2. 10. The glorie of this last house shall be greater then the first because the Messiah should come the second Temple yet standing as the Prophet saith in the same place v. 7 8. Yet a little while and I will mooue all nations and the desire of all netions shall come And for the further euidence and confirmation hereof we haue thereceiued opinion of many of the Iewes themselues R. Moses of Tyrol and Bioces looked for the comming of Christ toward the ende of the second Temple which they gathered partly out of this prophesie of Daniel partly out of that place Isa. 66. 7. Before her throwes came vpon her shee was deliuered of a man child therefore some of the Rabbins hold that the Messiah was borne the same day that the Temple was destroied In their booke called Bereshith Rabba there is this parable how a certaine Arabian passing by a certain Iew as he was at plow hearing one of his oxen low he bad him vnyoke for the destruction of Ierusalem was at hand and hearing the other low also he bad him vnyoke againe for the Messiah was alreadie come R. Aaron telling the same parable saith what neede we learne it of an Arabian seeing the text it selfe declareth it Iosephus l. 7. de bell Iudaic. c. 12. writeth that therewas a prophecie found in holy Scripture that at the time of the ouerthrow of Ierusalem there should come a king which should raigne ouer the world which he in flattering wise interpreted of Vespaesian There was an other prophesie bruted among the Iewes that Doctor Hillels schollers should neuer faile till Christ were come the yongest of them was R. Iochanan the sonne of Zacheus who liued to see the destruction of the Temple a little before a certaine gate opened it selfe which Iosephus speaketh of in his 7. booke c. 12. where at R. Iochanan beeing amazed remembred that place Zachar. 11. 1. Open thy gates O Lebanon and let fire consume thy cedars which he applied to the destruction of the citie which was set on fire Hereof it was vpon this common receiued opinion that the Messiah should come before the destruction of Ierusalem that diuers taking aduantage of the time tooke vpon them to be Christ as one Theudas a Iugler made the people beleeue that he was a Prophet and that he would diuide the waters of Iordan before them as in the time of Ioshuah and when Felix was gouernour an other comming out of Egypt making himselfe a Prophet perswaded the people that if they would follow him to mount Olivet they should see the walls of Ierusalem fall downe By these testimonies of the Iewes and their owne practises it is euident that they expected the comming of Messiah before the destruction of the second Temple Hereunto may be added that notable confession of R. Samnel sent in an epistle to R. Isaak aboue 600. yeares since who vpon the euidence of this prophesie of Daniel was conuinced to confesse that the Messiah was come which testimonie beeing very notable it shall not be amisse to set it downe at large as Dyonts Carthusian hath it in his commentarie vpon this 9. chapter of Daniel Videtur Domine mi Danielis Prophetia quae scribitur nono capite iam completa esse c.

doe signifie a certaine and definite time and they are onely taken for weekes of yeares so must the 70. and last weeke be vnderstood also and considering that this last weeke is deuided into two halfe weekes the latter expressed the other vnderstood therein must be contained a definite and certaine number for the parts beeing finite and certaine so must the whole be likewise 5. Osiander taketh this last weeke to beginne after Christs resurrection in which space of seuen yeares many by the preaching of the Gospel were receiued and admitted to the newe couenant But seeing the Angel saith that 70. weekes are determined and cut out to finish wickednesse and to seale vp sinnes which things are performed in the death of Christ there also must the weekes ende 6. Many beginne this last weeke at the baptisme of Christ and ende it 3. yeares and an halfe after as Melancthon Iunius edition 1. Pintus with others But seeing it is said he shall confirme the couenant for one weeke he that is the Messiah the couenant must be confirmed before the Messiah be slaine for otherwise how should it appeare that this couenant was confirmed by the Messiah if it be not done in his time that is in the dayes of his flesh he then must confirme it either before or at his death priusquam tollitur è medio before he be taken out of the way Vatab. for otherwise it should not be conspicuous and apparant to be the Messiahs worke 7. Some doe referre this last weeke vnto the last seuen yeares which went immediately before the destruction of the citie Iun. Polan M. Liuely But it is sufficiently shewed before that these 70. weekes must expire in the death of the Messiah and are not to be extended so farre see quest 49. 8. The best interpretation then is this that this last weeke must beginne 7. yeares before the death of Christ the first halfe yeare went before his baptisme as a preparation thereunto then in the latter halfe weeke these things were performed as the next words shewe H. Br. Concent the whole week is named because these things were done in the last week but not in all the weeke onely in the latter halfe thereof beginning at Christs baptisme So Hugo expoundeth it quia non in principio hebdomadis hae mirabilia coeperunt ideo determinat quando haec inchoata sunt c. because these things were not done in the beginning of the weeke therefore he determineth when they should beginne namely in the latter halfe weeke which beganne in the 15. yeare of Tiberius when Christ was baptised Quest. 82. What is vnderstood by the couenant 1. R. Selom● by the couenant vnderstandeth the truce for 7. yeares which the Romanes made with the Iewes at the time of the besieging of the citie But Lyranus doth refell this conceit by these two reasons 1. because Iosephus maketh no mention of any such league or truce neither in his bookes of the antiquities of the Iewes nor of the Iew●● warres 2. And if there had beene any such truce it should haue beene made with all the Iewes not with some onely as it is here said he shall confirme this couenant with many 2. Some referring this last weeke vnto the destruction of Ierusalem by this couenant doe vnderstand that speciall fauour which the Lord shewed and the fatherly care which he had of his Church in Ierusalem who were admonished by a reuelation to depart the citie before the siege beganne so Iun. Polan But here rather we are to vnderstand the euerlasting couenant of grace which Christ hath confirmed with his blood then any such temporall fauour 3. M. Calvin seemeth specially to vnderstand this couenant of the vocation and calling of the Gentiles which was fulfilled after his resurrection but this couenant as hath beene said alreadie was confirmed by Christ at and before his death not after Then indeede was this couenant by the preaching of the Apostles published and divulged but there is difference between the ratification of a couenant and the publication thereof as there is between the confirmation of a will and the execution 4. Therefore by the couenant here is vnderstood the couenant of grace made in Christ for remission of sinnes vnto all that beleeue Osiander the new Euangelicall lawe preached by Christ and confirmed in his death Vatablus Pintus such as the Prophet Ieremie speaketh of c. 31. 33. this shall be the couenant which I will make with the house of Israel After those dayes saith the Lord I will put my lawe in their inward parts c. I will forgiue their sinnes and remember their iniquities no more c. Quest. 83. How this couenant was ratified and confirmed Some doe expound these words multis with many of the diuerse wayes and meanes whereby this couenant was ratified Perer. but the word larabbini to many is beter vnderstood of the persons with whom or for whom this couenant shall be ratified as the pr●position lamed sheweth yet true it is that this couenant was ratified and confirmed many wayes 1. First it was ratified by many glorious testimonies of our Blessed Sauiour 1. of the Angels Luk. 2. 2. of the wisemen that came from the East and worshipped Matth. 2. 3. of the holy men and women then liuing at the time of Christs birth as of Zacharie Elizabeth Sim●on Anna Luk. 1. 2. 4. of Iohn Baptist who gaue witnesse to Christ. 5. of God the father from heauen Math. 3. 6. of Moses and Elias which appeared in the mount where Christ was transfigured Matth. 17. 7. of the Pharisies themselues as Nicodemus said we knowe thou art a teacher come from God Iohn 3. 8. yea of the deuils themselues who beeing cast out of men cried out and confessed that he was Christ the Sonne of God 2. The second kind of confirmation was by the prophecies of the old Testament concerning the Messiah which were all fulfilled in Christ as the historie of 〈◊〉 Gospell sheweth 3. The third ratification was by Christs wonderfull and most glorious miracles 4. by his holy life and conuersation 5. by the predictions of our Lord himselfe which are noted to be seuen 1. of the ruine and destruction of the citie Luk. 19. 43. 2. of the miracles which should be wrought by his disciples Mark 14. 17. 3. of the great persecutions which his disciples should suffer for his name Iohn 16. 2. 4. of the preaching of the Gospell thorough the world Act. 1. 8. 5. of the propagating of his Church ouer the world Ioh. 10. 16. 6. of the continuance of the same Church as hauing a most sure foundation beeing builded vpon the rocke Matth. 16. 18. 7. of his owne death his resurrection Mat. 16. 21. and the sending of the Holy Ghost Act. 1. Perer. 6. But Lyranus also mentioneth sixe wayes whereby Christ confirmed this couenant praedicando miracula faciendo c. by preaching doing of miracles in dying rising againe ascending and sending the Holy Ghost