Selected quad for the lemma: book_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
book_n	blood_n	covenant_n	sprinkle_v	1,619	5	12.4273	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A63008	Of the sacraments in general, in pursuance of an explication of the catechism of the Church of England by Gabriel Towerson ...	Towerson, Gabriel, 1635?-1697.	1686 (1686)	Wing T1973; ESTC R21133	404,493	394

〈◊〉 〈◊〉 〈◊〉 〈◊〉 being alway so used by the Greek Translatours of the Old Testament and whom the Writers of the New Testament generally follow but from the opposition which the Scriptures of both Testaments (z) Jer. 3 31. c. Heb. 8.8 c. make between the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 even where * Heb. 9 15-18 there is the greatest appearance of its being to be translated a Testament For the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being certainly a Covenant and accordingly expressed by the Hebrews by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is never used in any other sense it is but reasonable to believe that that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is opposed to it is of the same nature Because as it hath the same word to express it and is therefore in reason to be looked upon as so far the same so it would otherwise be different from the Old as to its general nature as well as particular quality which the sole mention of its newness forbids us to believe Oppositions like exceptions from a general rule supposing an identity there where no opposition is taken notice of And indeed though the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may seem in one place to require a different rendering even there † Heb. 9.17 where mention is made of its being of no force till he by whom it was made was dead Yet as even that did not hinder our Translatours from rendering it a Covenant both in the foregoing * Heb. 8.9 c. and following (a) Heb. 10.29 Chapters so that place will not only admit of the notion of a Covenant but be found all things considered to require it of us For with what sense first of all can our Saviour be said to be the Mediatour of the New (b) Heb. 9.15 Testament upon the sense of which expression the following periods do depend And for this cause he is the Mediator of the New Testament that by means of death for the redemption of the Transgressions that were under the first Testament they which are called might receive the promise of an eternal inheritance For shall we say that Christ may be stiled the Mediator of the New Testament because interposing himself between two persons that concurr to the making of it But as a Testament is the Act of one and not of more and therefore admitteth not of any such mediation so the New Testament is supposed to be the Act of Christ and he therefore rather the Maker than the Mediatour of it Shall we then say that Christ is the Mediator of the New Testament because interposing between the maker of that Testament and those who are the Legatees in it But by this means God the Father shall become the Testator which if death be required to make him such he can by no means be Shall we say lastly that Christ may be looked upon as a Mediator of the New Testament because by means of that Testament of his taking up the difference between God and Man But that is rather to make him a Mediator by a Testament than of one which Christ is here affirmed to be So difficult will it be found to make any tolerable sense of those words if we understand them as our Translators prompt us of the Mediator of a Testament Whereas if we understand them of the Mediator of a Covenant the sense will be clear and plain Because as there are two parties required to the making of a Covenant and such who do for the most part need a Mediator to bring them to it so God and Man are manifestly the Parties of the New Covenant and brought to enter into it by the mediation of Christ If it be also said as it is that the Mediator of the New Covenant brings the Parties concerned to it by his death it is no more than will be found to be agreeable to the Eastern mode of making Covenants and particularly to the manner of making that Covenant which was of old between God and the Israelites For as that Covenant and indeed all the kindness that passed between them was brought about by the mediation of Sacrifices (c) Exo. 24.5 and the blood of those Sacrifices therefore stiled the blood of the Covenant (d) Exo. 24.8 so Christ by the blood (e) Col. 1.19 of his Cross brought about this New Covenant between God and us and so as the Author to the Hebrews speaks became the Mediator of it If it be said yet farther that Christ became the Mediator of the New Covenant that they who were called might receive the promise of an eternal inheritance That also will be found to be as agreeable to the notion of a Covenant as it is to that of a Testament Because as an inheritance may pass by other means beside that of a Testament so the Children of Israel came to the inheritance of the Land of Canaan by a Covenant (f) Gen. 15.7 8 18. between God and their Progenitor Abraham yea by such a Covenant as was conciliated by the mediation (g) Gen. 15.9 of a Sacrifice That therefore being the sense of those words of the Apostle and so as I think evinced to be by no contemptible proofs it will be but reasonable to give a like sense to the following ones (h) Heb. 9 16 17 18. because but a proof of the former if it may be made appear that they are capable of it Which that they are will appear from the Translation I shall now subjoyn and which if it be duly considered will be found to be no forced one For * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. where a Covenant is there must of necessity even by that necessity which arose from the Antient mode of making Covenants be the death of that Mediator that made it For a Covenant becomes firm after those Mediators that made it are dead for it is never of force whilst he who so makes it lives Whereupon neither the first Covenant was dedicated without blood For when Moses had spoken every precept to all the people according to the Law he took the blood of Calves and of Goats with water and scarlet Wool and Hyssop and sprinkled both the Book and all the people saying This is the blood of the Covenant (i) Exo. 24.8 which God hath enjoyned unto you That I render the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the death of the Mediator that makes the Covenant is because the Apostle speaks in the verse before of him who makes the Covenant not as a Party but as a Mediator and what is here said therefore of the Maker of a Covenant to be understood of such a Maker of it That I render those words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a Covenant becomes firm after those Mediators who made it are dead is be cause those words are intended as a confirmation of the former ones and so in reason to be understood