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A20414 A short explanation, of the epistle of Paul to the Hebrewes. By David Dickson, preacher of Gods Word, at Irwin Dickson, David, 1583?-1663. 1635 (1635) STC 6824; ESTC S109679 160,093 348

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the Priest in one person Hee offered Himselfe as Man through the aeternall Spirit that is By the vertue and power of His owne Godhead by which Hee preached before His Incarnation to Sinners I. PET. III. 19 2. His Sacrifice was without spotte Hee was that spotlesse Lambe in whome was no sinne nor imperfection nor defect of anie thing that the Sacrifice requyred 3. The vertue of the Sacrifice which made it to purchase aeternall Redemption vnto vs floweth from the infinite worth of His aeternall Godhead 4. Albeit CHRIST'S two natures haue their distinct respectes in the actions of His Office yet CHRIST is one and vndivided in the execution of His Office 5. The fruite and force of the Sacrifice is set downe in this that this Bloode shall purge our Conscience from dead workes to serue the living GOD That is Shall both absolue a man from by-gone Sinne and also inable him to serue GOD for tyme to come THEN 1. Sinnes are but dead workes flowing from nature dead in sinne and not onelie deserving but also drawing on Death vpon the Sinner 2. The Conscience lyeth polluted with the filthinesse of dead workes till the vertue of the Blood of IESVS applyed bring intimation of Absolution 3. Christ's Bloode doeth not purge the Conscience from dead workes that a man should goe wallowe in them agayne but that hee may serue the living GOD more acceptablie 4. The purging vertue of Christ's Bloode is joyned with the Sanctifying and Renewing of the absolved Sinner and what GOD hath conjoyned let no man put a-sunder Vers. 15. And for this cause Hee is the Mediator of the New Testament that by meanes of death for the redemption of the transgressions which were vnder the first Testament they which are called might receaue the promise of aeternall inheritance NOw lest anie man should stumble a● Christ's Death hee showeth a necessitie thereof in respect of His Office of Mediation and the Purchase to bee made by His Redemption The force of the Reason is this Remission of Sinnes could not haue beene given vnder the Lawe except the Mediatour had beene to pay the pryce of the same vnder the Gospell Nor could the Faythfull and called Ones eyther then 〈◊〉 now obtayne aeternall Lyfe for an Inheritance otherwayes than by the Mediatour's Death Therefore it behooved the true Mediatour by meanes of Death to pay the promised Pryce of the Purchase of Remission of Sinnes and aeternall Lyfe THEN 1. The Remission of Transgressions and the Inheritance of aeternall Lyfe are both Fruits of Christ's Passion 2. The Fruites of His Passion extended themselues vnto them who were vnder the Olde Testament as well as vnto vs vnder the New 3. The Way of Purchase of these Benefites was by Redemption that is to say by lawfull Purchase such as might satisfie Iustice. 4. The Way in speciall was by Meanes of the Mediatour's Death His lyfe was layde downe to redeeme ours His one lyfe as good as all ours 5. For this cause Christ ●●oke the Office of a Mediatour vnto Himselfe that Hee might haue Right and Enteresse by Death to make this Purchase 6. And therefore except Hee had reallie died the Purchase could not haue beene lawfullie made Vers. 16. For where a Testament is there must also of necessitie bee the death of the Testatour ANother Reason to prooue the necessitie of Christ's death from the force of the word COVENANT which signifieth also a Testament The force of the Reason is this CHRIST IER xxxj 31 promised to make a New Covenant and therefore also a New Testament and if to make a New Testament then also Hee promised to die The Articles of the Covenant also evinceth it to bee a Testament and the Promiser bound to make His Word good and so to die For IER xxxj the Lord Christ promiseth to reconcile his People to GOD to take away their sinnes and to bee their GOD. Iustice requyred satisfaction of them before they could bee reconciled Satisfaction they could not make themselues therefore hee who promised to make the Reconciliation with GOD was bound to make the Satisfaction for them to GOD and if Satisfaction for them then to vnderl●e the Curse of the Lawe for them and so to die THEN 1. The Newe Covenant is of the nature of a Testament and the Benefites promised ●herein to wit Remission of Sinnes Reconciliation Sanctification and Lyfe aeternall are Legacie freelie left vnto vs by our Defunct LORD who was dead and is alyue to execute His owne Will for evermore The Scripture is the Instrument and Evidence the Apostles Notares the Sacraments are Seales Witnesses from Heaven the Father the Word and the Spirit Witnesses on earth the Water the Bloode and the Spirit 2. Christ Iesus is both the Maker of the Covenant which is in I●REMIE xxxj and the Mediatour thereof also the Testatour and Executour of that blessed Testament 3. Christ's Death was concluded and resolved vpon and intimated before Hee came into the World Vers. 17. For a Testament is of force after men are dead otherwyse it is of no strength at all whylest the Testatour liveth HEE cleareth his reasoning from the nature of Testaments amongst men which not before but after a man's death haue force But heere it may bee objected How can this bee seeing by vertue of the Testament of Christ Benefites not a fewe were bestowed vpon the Church before his death from the beginning of the Worlde not onelie Remission of Sinnes and aeternall Lyfe but also manie Graces and Blessings in this lyfe both bodilie and Spirituall I aunswere Albeit CHRIST'S death was not accomplished in act till of late yet for the certayntie of his death to followe and the vnchaungeablenesse of his Mynde towardes his Church before his death hee was reckoned both with GOD and the Church for dead and the Promise of laying downe his lyfe for his People accepted for the tyme as if it had beene performed For which cause hee is called Revel xiij 8 The Lambe slayne from the beginning of the worlde And Christ was still represented as a slayne man in all these Sacrifices which the Apostle poynteth at as meeting this Doubt in the next words which follow heere-after Vers. 18. Vers. 18. Wherevpon neyther the first Testament was dedicated vvithout blood HEE prooveth the necessitie of Christ's death yet farther Vnder the Law his Bloodshed was represented by types of bloodie Sacrifices therefore it behooved those Types to bee aunswered by his reall bloodshed and death THEN 1. What the types of the Lawe did signifie Christ behooved to accomplish in veritie 2. The Olde Church was taught that by vertue of the blood signified by these types the Covenant stoode betwixt GOD and them Vers. 19. For when Moses had spoken everie Precept to all the people according to the Lawe hee tooke the blood of Calues and of Goates with Water and Scarlet Wooll and Hyssope and sprinkled both the Booke and all the people Vers. 20. Saying This is the Bloode of
the Testament which GOD hath enjoyned vnto you Vers. 21. More-over hee sprinkled with bloode both the Tabernacle and all the Vessels of the Ministerie FRom Moses Example WEE LEARNE 1. That the LORD'S Word should bee manifested to all the people and none of them debarred from ●aking knowledge thereof 2. That the Word must bee spoken playnlie with a distinct Voyce in the common Languague and not muttered in an vnknowne Tongue 3. That with the vse of holie Rites appoynted of GOD the Preaching of GOD'S Word should bee joyned to showe the Institution and Force of GOD'S Ordinances to His People 2. In that the Booke and the People and Instrumentes of Service were all to bee sprinkled WEE LEARNE That everie thing which wee touch or meddle with or make vse of is vncleane vnto vs were it never so holie in it selfe except the Blood of IESVS make it cleane vnto vs and cleanse vs in the vsing of it Vers. 22. And almost all thinges are by the Lawe purged with bloode and without shedding of bloode is no Remission HEE sayeth ALMOST because of some Purging which was done by Washing and yet even that Washing also drew the Vertue of Ceremoniall Purging from the Sacrifice where-vnto the Washing was annexed 2. In saying Without shedding of blood there is no remission of sinnes HEE TEACHETH VS That wheresoever a Sacrifice is offred for obtaining Remission of Sinne there shedding of bloode must reallie be and where an vnbloodie Sacrifice is pretended to bee offered for obtayning Remission it serveth not the purpose because Without shedding of bloode there is no Remission Eyther therefore must such as pretende to offer Christ for obtayning the Remission of sinne graunt that Christ is daylie murdered by them and His Bloode shed of newe in their pretended Offering or else that by their Offering no newe Remission is purchased But the trueth is Christ's Bloode is once shed and never to bee shed agayne and that once Offering and Blood-shedding is sufficient for ever-lasting Remission without anie newe Offering of Him agayne Vers. 23. It was therefore necessarie that the Patternes of thinges in the Heavens should bee purified with these but the Heavenlie things themselues with better Sacrifices than these ANother Reason of the necessitie of Christ's Death in force thus much If thinges figuratiuelie holie behooved to bee cleansed with the Typicall Blood of Beastes Then Thinges truelie holie behooved to bee cleansed with better Blood even the Blood of the MESSIAS HENCE WEE LEARNE 1. That for the significations cause GOD would not haue the Tabernacle nor anie Instrument of Service about it to bee esteemed holie till bloode was shed to sprinkle it That it might bee knowne there-by That without the shedding of CHRIST'S Blood Hee would not accept of anie thing from vs as holie 2. That the bloode of Beastes was sufficient to make representation but better Bloode even the Bloode of the MESSIAH behooved to bee shed to giue the trueth of the signification For as farre as Heaven is a●oue the earthlie sanctuarie and mens Soules aboue the vessels thereof As farre better behooved to bee that Blood which made Soules acceptable to GOD and to get entresse into Heaven than the blood of Leviticall sacrifices was Vers. 24. For CHRIST is not entered into the Holie Places made with handes which are the figures of the True but into Heaven it selfe now to appeare in the presence of GOD for vs. HEE cleareth the matter howe CHRIST hath offered a better Sacrifice than the Leviticall yea and behooved to offer a better because Hee is entered into a better Sanctuarie another Man in another manner and to another ende than the high Priest vnder the Lawe entered The Comparison goeth thus 1. The Leviticall high Priest entered into the materiall and artificiall Sanctuarie and a Typicall Sacrifice became him But CHRIST entered not into that Typicall Sanctuarie Therefore a Typicall Sacrifice became not Him 2. The Leviticall high Priest entered bodilie into the figuratiue Sanctuarie But CHRIST did enter bodilie into the true Sanctuarie in Heaven it selfe 3. The high Priest entered in behalfe of the people with the names of the twelue Tribes vpon his breast and sholders But CHRIST is entered in in behalfe of vs all His People to appeare for vs bearing the particular memoriall of everie Saynct in His Memorie 4. The high Priest entered in to appeare for a short tyme and stayed not within the Sanctuarie But CHRIST is entered in to appeare now all the tyme from His Ascention vnto this day and constantlie still whyle it is called Now. Vers. 25. Nor yet that Hee should offer Himselfe often as the high Priest entereth into the Holie Place everie yeare with blood of others HEE prooveth that Hee had offered a better Sacrifice than the Leviticall Because Hee behooved to offer an Offering not to bee repeated as the Leviticall and so a more perfect Offering The Comparison goeth in Dissimilitudes 1. The high Priest entered in with the bloode of others But CHRIST entered in with His owne Blood 2. The high Priest made an Offering of other thinges than himselfe But CHRIST did offer Himselfe THEN The Offering of CHRIST is the personall action of CHRIST Himselfe None can nor may offer Him but Himselfe For the Priest must bee eyther better than the Sacrifice or as good at least as the Sacrifice but none can bee so good as CHRIST let bee more excellent or better Therefore none can offer CHRIST but Himselfe 3. The high Priest offered his Sacrifice oftener But CHRIST offered not Himselfe oftener than once THEN To imagine an Offering of CHRIST often is both to giue the Lie to this Text and to make CHRIST'S Offering by repeating of it imperfect and lyke to the Levitall For if once offering of Christ bee sufficient often offering is superfluous And if often offering bee needfull then that once offering was not sufficient and so was not perfect which were blasphemie to say 2. If anie man pretende to offer CHRIST often it is not CHRIST that giveth him warrand so to doe for heere it is declared That Hee hath no hand in offering Himselfe often Vers. 26. For then must Hee often haue suffered since the foundation of the worlde But now once in the ende of the worlde hath Hee appeared to put away sinne by the Sacrifice of Himselfe HEE prooveth That Christ can not bee often offered Because then sayeth hee must He often haue suffered THEN 1. No Offering of Christ without the Suffering of Christ His Passion and Death is inseparable from His Sacrifice If Christ were often offered Hee behooved to bee often slayne and put to death But that can not bee that Hee should suffer and bee slayne oftener therefore Hee can not bee offered vp in a Sacrifice oftener And they who will take vpon them to offer Christ agayne and agayne take vpon them to slay Him and put Him to new suffering agayne and agayne 2. The offering of Christ in an vnbloodie sacrifice is