Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	blood_n	offer_v	sacrifice_n	4,224	5	7.7177	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A48433	An handfull of gleanings out of the Book of Exodus probable solution of some of the mainest scruples, and explanation of the hardest places of that Booke ... / by John Lightfoot ...	Lightfoot, John, 1602-1675.	1643 (1643)	Wing L2055; ESTC R21590	43,133	64

to Moses in six hundred and thirteene precepts David in the fifteenth Psalme bringeth them all within the compasse of eleven 1. To walke uprightly 2. To worke righteousnesse 3. To speake truth in the heart 4. Not to slander 5. Not to wrong a Neighbour 6. Not to entertaine or raise an ill report 7. To vi●i●●e a reprobate 8. To honour them that feare the Lord 9. That alter●th not his oath 10. Not to lend to usury 11. Not to take bribes against the innocent The Propbet Isaiah brings these to six in Chap. 33. 15. 1. To walke justly 2. To speake righteously 3. To refuse gaine of oppression 4. To shake hands from taking bribes 5. To stop the eares from hearing of blood 5. To shut the eyes from seeing of evill Micab reduceth all to three Chap. 6. 8. 1. To doe justly 2. To love mercy 3. To walke humbly with God Isaiah againe to two Chap. 56. 1. 1. Keepe judgement 2. Do justice Am●s to one Chap. 5. 4. Seeke me Habakkuk also brings all to one Chap. 2. 4. The just by his Faith shall live Thus the Jewes witnesse against themselves while they conclude that Faith is the summe of the Law and yet they stand altogether upon workes A testimony from Jewes exceedingly r●markable SECT. XXVII Articles of a beleeving Iewes Creed collected out of Moses Law 1. I Beleeve that salvation is by Faith not by Workes When the Talmudick Jewes make such a confession as is mentioned instantly before wherein they reduce all the tenor and marrow of the Law under this one doctrine of living by Faith Hab. 2. 4. The just by his Faith shall live it is no wonder if the more ancient and more holy Jewes under the Law looked for salvation not by their owne merits and workes but onely by Faith This fundamentall point of Religion they might readily learne by these two things 1. From the impossibility of their keeping the Law which their consciences could not but convince them of by their disabiliti● to heare it and by their daily carriage 2. In that they saw the holiest of their men and the holiest of their services to receive sanctitie not from themselves but from another So they saw that the Priest who was or should bee at least the holiest man amongst them was sanctified by his garments and that the sacrifices were sanctified by the Altar From these premises they could not but conclude that no man nor his best service could be accepted as holy in it selfe but must be sanctified by another 2. I beleeve that there is no salvation without reconciliation with God and no reconciliation without satisfaction The first part of this Article is so plaine that nature might teach it and so might it the latter also and laying hereto Moses his lex talionis eye for eye tooth for tooth it made it doubtlesse 3. I beleeve that satisfaction shall once be made This they might see by their daily sacrifice aiming at a time when there should full satisfaction be made which these poore things could not doe No lesse did their Iubilee yeare intimate when men in debt and bondage were quitted The very time of the yeare when the Iubilee yeare began calling all Israel to thinke of a Jubilee from sinne and Satans bondage into which mankind fell at the same time of the yeare 4. I beleeve that satisfaction for sinne shall be made by a man This is answerable to reason that as a man sinned so a man should satisfie but Moses Law about redemption of land by a kinsman taught Israel to expect that one that should be akin in the flesh to mankind should redeeme for him morgaged heaven {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} in Hebrew is both a kinsman and a Redeemer 5. I beleeve that he shall be more then a man This they learned from the common service about the Tabernacle wherein the high Priest a man as fully hallowed and sanctified as man could be for his outward function yet did he offer and offer againe for the people and himselfe and yet they were uncleane still This read a Lecture to every ones apprehension that a meere man could not doe the deed of satisfaction but he must be more 6. I beleeve the redeemer must also be God as well as man The disabilitie of beasts to make satisfaction they saw by their dying in sacrifice one after another and yet mans conscience cleansed never the better The unabilitie of man we saw before The next then that is likely to doe this worke are Angels But them Israel saw in the Tabernacle curtaines spectators onely and not actors in the time and worke of reconciliation From hence they might gather that it must be God dwelling with man in one person as the cloud the glory of God never parted from the Arke 7. I beleeve that mans Redeemer shall die to make satisfaction This they saw from their continued bloody sacrifices and from the covenants made and all things purged by blood This the heedlesse man-slayer might take heed of and see that as by the death of the high Priest he was restored to liberty so should mankind be by the death of the highest Priest to the glorious libertie of the sonnes of God Their delivery from Egypt by the death of a Lambe taught them no lesse 8. I beleeve that he shall not die for his owne sinnes but for mans Every sacrifice read this lecture when the most harmelesse of beasts and birds were offered 9. I beleeve that he shall overcome death This Israel saw by necessary conclusion that if Christ should fall under death he did no more then men had done before His resurrection they saw in Aarons Rod Manna Scapegoate Sparrow c. 10. I beleeve to be saved by laying hold upon his merits Laying their right hand upon the head of every beast that they brought to be offered up taught them that their sinnes were to be imputed to another and the laying hold on the hornes of the Altar being sanctuary or refuge from vengeance taught them that anothers merits were to bee imputed to them yet that all offenders were not saved by the Altar Exod. 21. 12. 1 King 2. 29. the fault not being in the Altar but in the offender it is easie to see what that signified unto them Thus far●e each holy Israelite was a Christian in this point of doctrine by earnest study finding these points under the vaile of Moses The ignorant were taught this by the learned every Sabbath day having the Scriptures read and expounded unto them From these groundworkes of Moses and the Prophets Commentaries thereupon concerning the Messias came the schooles of the Jewes to be so well versed in that point that their Scholars doe mention his very name Jesus the time of his birth in Tisri the space of his preaching three yeeres and a halfe the yeare of his death they yeare of Jubile and divers such particulars to be found in their Authors though they knew

beginning is translated to March And this is the first Commandement given to Israel by Moses As that old account began from an Equinox so must this but not alike That began exactly from the Equinox day this from the first new Moone after and not from that day unlesse that day was the new Moone The fourth day of the worlds creation was both Equinox and new Moone and though the yeares after began from that day of the Sunne yet were they counted by the moneths of the Moone Their yeare then beginning thus from a new Moone it plainely speaketh for it selfe that it was reckoned by Lunary moneths which falling short eleven dayes of the yeare of the Sunne every third yeare was leape yeare or intercalary of a moneth added of 33. dayes which was called Veadar So that howsoever it is said that Solomon had twelve speciall officers for the twelve moneths of the yeare it meaneth the ordinary yeare and not the Embolimquan or leape yeare for that yeare those twelve in their severall moneths served so much the longer as that the added moneths might be made up by them and not a new officer chosen for that moneth who should have no imployment when that moneth was over till three yeares after The equitie or life of this Law that their yeares should begin from March or Ahib was because the preaching of the Gospell should begin and the redemption be consummate from that time For it was just at that time of the yeare when Iohn began to baptise which was the beginning of the Gospell Mark 1. 1●Acts 1. 22. And it was at that time of the yeare when our Saviour suffered and fulfilled that which this presigured our redemption SECT. XVIII Particulars concerning the Passeover Exod. 12. 1. THE Paschall Lamb was Christs body in a figure Compare Exod. 12. 46. with John 19. 36. and to this it is that the word hoc in the words of our Saviour Hoc est corpus meum had reference and respect They had but newly eaten the Pasteover Lambe and that had beene the body of Christ Sacra mentally to the Jewes hitherto but now Jesus tooke bread and blessed and brake it and told them that this hence forward must be his body under the Gospell in that same manner that the paschall Lambe had beene his body under the Law Secondly the Lambe must not be eaten raw vers. 9. which would never have beene forbidden if the very raw flesh and bloud of Christ as it was upon the Crosse were eaten in the Sacrament as transubstantiation dreameth for then had the raw Passeover represented it the better And especially among those People who sometimes used to eate raw flesh in their hasty meales as the Jewes did Necessity sometimes transfers the Passeover to another moneth but never further then the next So the first Passeover but o●e was kept by some on the fourteenth day of the second moneth because uncleannesse by a dead corps necessitated them to foregoe it at the right time Num. 9. 11. And so the last Passeover but one that we read of before the Captivity was kept in the second moneth 2 Chron. 30. 2. because Hezekiah comming to his Crowne but just in the beginning of the yeare or very little before could not procure the Temple and the Priests to be sanctified and purged sufficiently and the People to be assembled against the right Passeover day See 2 Chron. 29. 3. This translation of the Feast a moneth out of its place did the more enforce its significancy of things future then of things past as rather recording the death of Christ to come then their delivery from Aegypt for the force of the commemoration of that was infeebled much when it hit not upon the very night Againe this mooveablenesse of this Feast which so neerely represented the death of our Saviour received its equity when our Saviour dyed not upon the very Passeover day but deferred the Sacrificing of himselfe to a day after Object But it seemeth that Christ did not eate his Passeover on the fourteenth day For Job 18. 28. The Jewes went not into the Judgement Hall lest they should be defiled but that they might eate the Passeover Now it is most apparent that our Saviour had eaten the Passeover over night which as soone as he had done he was apprehended and arraigned all night and the next morning earely he is brought to Pilate into whose house the Jewes durst not come for feare of defiling but that they might eate the Passeover so that it appeares that either Christ or the Jewes hit not upon the right Passeover day injoyned by the Law either hee a day too soone or they a day too late Answ. Neither the one nor the other For the text expressely saith that Jesus ate his Passeover and the Jewes theirs upon the same night which was on the fourteenth day at even Mat. 26. 17. Now the first day of the Feast of unleavened bread the Disciples came to Jesus saying unto him Where wilt thou that we prepare for thee to eate the Passeover Mark 14. 12. The first day of unleavened bread when they killed the Passeover So Luk. 22. 7. So that the Passeover which the Jewes reserved themselves to the eating of when they durst not enter into Pilates Judgement Hall for feare of defiling is not to be understood of the Paschall Lamb which they had eaten the evening past but of the Passeover bullocke where of mention is made Dent 16. 2. 2 Chron. 35. 7 8 9. Now these bullocks were indeede slaine at Passeover time but not for the Passeover beast properly taken for that must be of a Lambe or kid unalterably but these bullocks were slaine as attendants upon the Paschall from the nature of which Sacrifice they differed in these particulars First the Paschall Lambe was alwayes and all of him rost●d these were sodden 2 Chron. 35. 13. Secondly the Paschall Lambe was rosted whole and eaten without breaking the bones these were broken peecemeale and so parted among the people The Paschall Lambe was a necessary service to which they were bound by command these were arbitrary according to their stay in Jerusalem in the Passeover weeke for if they would they might returne home the next morning after the Paschall Lambe was eaten Deut. 16. 7. and then they needed no bullocke to be killed for their dyet the rest of the Feast but if they stayed any more dayes of the feast at Jerusalem then the first then was not their dyet arbitrary to eat any thing what they would but they must eate of these bullockes because their dyet must bee holy at that time Hence resulteth another difference betwixt the Paschall Lambe and these which is this that these were not of the first institution of the Passeover nor had they any bullockes slaine at the Passeover in Aegypt but Lambes onely SECT. XIX That the Supper in Job 13. was not the Passeover Supper FIRST It is very commonly held that the Supper in John