Selected quad for the lemma: land_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
land_n	blood_n	lord_n	shed_v	1,770	5	9.8115	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A46354	Several sermons preach'd on the whole eighth chapter of the Epistle to the Romans eighteen of which preach'd on the first, second, third, fourth verses are here published : wherein the saints exemption from condemnation, the mystical union, the spiritual life, the dominion of sin and the spirits agency in freeing from it, the law's inability to justifie and save, Christ's mission, eternal sonship, incarnation, his being an expiatory sacrifice, fulfilling the laws righteousness (which is imputed to believers) are opened, confirmed, vindicated, and applied / by Tho. Jacomb.	Jacombe, Thomas, 1622-1687.	1672 (1672)	Wing J119; ESTC R26816	712,556	668

appease or assuage the anger of one that is incens'd so it s taken Gen. 32.20 I will saith Jacob concerning his brother Esau appease him with the present that goeth before me so 2 Sam. 21.3 it signifies also to † Psal 32.1 cover to ‖ Psal 49.7 8. redeem c. but this of atoning or pacifying is most usual Now in order to this atoning God appointed Sacrifices the shedding of whose blood was to make an atonement saith the Lord here and he goes over it again for it is the blood that maketh an atonement for the Soul All along in the several kinds of Sacrifices it runs it shall be accepted for him to make atonement for him the Priest shall make an atonement for them c. this alwayes comes in as the great end or effect of the Law-Sacrifices Whence they are said to be of a sweet savour unto the Lord not only because of their pleasingness to God but also because they made him propitious to and well-pleased with such as had offended him so Levit. 1.9 13 17. 'T is the same word but sometimes 't is rendred by reconciling as Levit. 6.30 No Sin-offering_ to reconcile withal in the holy place Levit. 8.15 to make reconciliation upon it We find when at any time in some particular judgments the anger of God did break forth either against the people or against particular persons presently they betook themselves to Sacrifices thereby to atone and propitiate him Numb 16.46 And Moses said unto Aaron take a Censer and put fire therein from off the Altar and put on incense and go quickly unto the Congregation and make an atonement for them for there is wrath gone out from the Lord the plague is begun 2 Sam. 24 25. And David built there an Altar unto the Lord and offered Burnt-offerings and Peace-offerings so the Lord was intreated for the Land and the plague was staid from Israel As to the other End or Effect viz. Expiation that also belong'd to Sacrifices they had a power or virtue in them to cleanse and purifie from Sins guilt to procure pardon and remission whence they were called Expiatory and had it not been for this effect they could not have passed under that denomination A full proof of it you have in that one Sacrifice the Heifer which was to be offered for the cleansing of the people when murder had been committed but the acter of it was conceal'd Deut. 21.7 8. And they shall answer and say Our hands have not shed this blood neither have our eyes seen it Be merciful O Lord unto thy people Israel and lay not innocent blood unto thy people of Israels charge and the blood shall be forgiven them So shalt thou put away the guilt of innocent blood from amongst you c. was not here expiation and wherein did that lie but in the putting away of the guilt of innocent blood and in the obtaining of pardon for 't is said and the blood shall be forgiven them This is that which is set forth by cleansing from sin Levit. 16.30 For on that day shall the Priest make an atonement for you to cleanse you that you may be clean from all your sin before the Lord Numb 3.5 for blood defileth the band and the land cannot be cleansed of the blood that is shed therein but by the blood of him that shed it The Apostle sets it forth by purifying of the flesh Heb. 9.13 by which he means the taking away of that ceremonial ritual or civil guilt which any did lie under And he puts it out of all doubt that expiation in the old Sacrifices did not point to the abolition of Sins power but to the ablation of Sins guilt for having said that * Heb. 9.22 almost all things are by the Law purged with blood he tells you what he meant by that purging adding without shedding of blood is no remission or expiation of sins guilt and this is the notion which alwayes he drives at in that Epistle in those several words which he there uses viz. sanctifying purifying purging c. Indeed this was the * Vide Essen Tri. Crucis l. 1. sect 4. c. 8. p. 6. chief and most proper effect of Sacrifices other things might be done by them but this was the main therefore it so often comes in upon this account And the Priest shall make an atonement for them and it shall be forgiven them Levit. 4.20 so Vers 26. 31 35. * Causa cur noluerit Deus alteri Sacrificari quam sibi ea potissimum videtur quod Sacrificia imprimis fierent ad expiandâ peccata solus verò Deus jus habeat ea condonandi Vossius de Idol l. 1. p. 977. And this might be one Reason why God prohibited the offering of Sacrifices to any but to himself because the end of them being the forgiveness of sin and none being able to reach that end but himself therefore none should be sacrific'd unto but himself Four things laid down concerning Atonement and Expiation by Sacrifices For the better understanding of this double Effect of the Law-Sacrifices I desire four things may be considered 1. That the atonement and expiation effected by those Sacrifices must be conceived of as done by them in that notion which was proper to them as Sacrifices None can deny but that they did atone and expiate but how did they so do there 's the question I answer this was done by them as they were substituted in the place of Offenders and were slain in their stead and for their sake other accounts I know by some are given of this but that now set down is the true as appears by what hath been already spoken under the two foregoing Heads 2. That this atoning and expiating virtue was not limited only to the Sacrifices us'd at the anniversary great Expiation but it belong'd to the other Sacrifices For instance to Burnt-offerings I take in those that were made use of before the giving of the Law about Sacrifices see Job 1.5 42.8 after the giving of the Law to Free-will-offerings Levit. 1.3 4 c. to the Meat-offering and Drink-offering Levit. 2. per tot Levit. 23.13 Numb 15.7 10 13 14. to the Peace-offering Levit. 3.15 16. to the Sin-offering and Trespass-offering Levit. 4.6 to the Ram which was therefore call'd the Ram of atonement Numb 5.8 there 's no end of such instances 3. That yet the atonement and expiation proper to those Sacrifices is to be limited according to the bounds which God himself was pleas'd to set for 't was but in such cases and for such sins wherein he did admit of them in order to these effects of which more by and by 4. That these effects were not produc'd by any inherent or innate virtue in the Sacrifices themselves but only as they were instituted by God and as they derived efficacy from the Sacrifice to come Christ himself Take away these two things and what could these Sacrifices have done

shall it be condemn'd and you too shall Christ suffer the penalty due to it and you too O no! as God was just to punish it once so he is gracious and just too not to punish it twice What this condemning of sin is you have heard if you follow the word the comfort lies thus a condemnatory Sentence is by God upon Christ's account pass'd upon it he hath adjudg'd it to die for all the mischiefes done by it both against himself and against you too this cursed Tyrant this heinous Malefactor is under a sentence to be cut off that it may no longer either dishonour God or hurt you and should not you rejoyce in this who fears a condemn'd person what do the accusations of a condemn'd man signifie sin is a condemned thing fear it not If you leave the Word and come to the main import of it then the comfort lies thus the guilt of all your sins is fully done away and expiated by Christ's Sacrifice this Lamb of God as offered hath taken it all away his blood hath cleansed you from all sin your Scape-goat hath carried all your iniquities into the land of forgetfulness Oh your guilt was charg'd upon Christ and it shall not be charg'd upon you too you are to mourn over it but yet know he hath fully satisfied for it what would you have more You have in the former Verse the power of sin abolish'd by the Law of the Spirit in this the guilt of sin abolished by the Sacrifice of Christ O how compleat is your redemption the plaister is every way as large as the sore What holy triumphs may you now make over all which may seem to endanger you Rom. 8.34 Who is he that condemneth it is Christ that * Mortuum Caesarem quis metuat sed morte Christi quid efficacius Cyprian de dupl Martyrio died c. 4. Observe 't is Sin that was condemn'd The Apostle speaks of it in the lump and mass and so he saith 't is expiated Our Lord's Sacrifice did not take off the guilt of this or that particular sin but of all sin his expiation was totall and universal Under the Law-Sacrifices the blood was to be sprinkled * Levit. 16.19 seven times thereby to prefigure the thoroughness and perfection of the expiation of sin by Christ's Sacrifice 5. This is brought in as God's act God sent his own Son and for sin condemned sin He that was the persona laesa the injur'd person the just Judge against whom sin was committed and who therefore was to punish it he who is the supream and authoritative Agent in and about the great concerns of Souls he appointed Christ to be a Sacrifice owned and accepted his sacrifice and upon that acquits Sinners from all guilt Oh there 's much in this to encourage the drooping Christian Rom. 8.33 Who shall lay any thing to the charge of God's Elect it is God that justifieth The Father cannot but be well-pleased with Christ's propitiatory Sacrifice since this was of himself Rom. 3.25 Whom God hath set forth to be a propitiation c. 6. This was done too in Christ's Flesh which also hath great sweetness in it 'T is added saith * Deodat inloc One for our further assurance to the end that we may not doubt of the forgiveness of our sins which are destroy'd in our proper Nature which the Son of God took upon him Had Christ done and suffered what he did in the Nature of Angels we might have question'd whether any good would thereby have accrued to us but all being done in * Addit Paulus in came quo certior sit nostra fiducia dum videmus peccatum in ipsâ Naturâ nostrâ fuisse devictum abolitum sic enim sequitur naturam nostram vere fieri participem ejus victoriae Calvin our Nature surely he did it for us and we shall reap the benefit thereof 7. To all this let me add one thing further and 't is a great one namely That by this Sacrifice of Christ you have not only the bare condemnation or expiation of sin but with that you also have a right and title unto and collation of all Gospel-blessings and priviledges whatsoever Was it only the taking off of guilt and the appeasing of divine wrath that would be very much but over and beyond these there is Christ's active fulfilling the Law being taken in a positive righteousness made over to you an interest in God's fatherly love the purchase of Heaven and in this sense we are for a redundancy of Christ's merit The benefits of Christ's Sacrifice to Believers are not only those which are privative such wherein they are freed from all evil but there are also those which are positive such wherein they are intitled to and instated in the possession of all good yea even of the heavenly blessedness it self Heb. 5.9 And being made perfect he became the Author of eternal salvation unto all them that obey him Heb. 9.12 having obtained eternal redemption for us it comes in as the effect of Christ's blood and Sacrifice In his great undertaking to redeem and save Sinners we may suppose him to have two things in his eye the one was that he should have a people in the world the other was that through him this people should partake of all blessings requisite to their happiness now both of these were effected and secured by his Sacrifice As to the first that was made sure by this according to that promise or prediction Isa 53.10 11. When thou shalt make his soul an offering for sin he shall see his seed c. He shall see of the travel of his soul and shall be satisfied in relyance upon which he himself said And I if I be lifted up from the earth will draw all men unto me Joh. 12.32 and that upon his death and Sacrifice he had a people and a numerous people too the Evangelical History doth abundantly testifie Then as to the second that also was promoted and secured by his Sacrifice inasmuch as thereby the Covenant of Grace the summary of all blessings was ratify'd and confirmed 'T was an * Et caesâ jungebant foedera portâ Virgil. See Mr. Medo on Mal. 1.11 ancient custom used amongst men at the sanction and ratification of their Covenants to make use of Sacrifices as we find Gen. 21.22 23 24 c. Jer. 34.18 Exod. 34.7 8. in allusion to which custom 't is said Psal 50.5 Gather my Saints together unto me those that have made a Covenant with me by Sacrifice Answerably now to this Christ by his Sacrifice confirm'd and ratify'd the Covenant of Grace 'twixt God and Believers wherefore he said This cup is the new Testament in my blood i.e. the seal and ratification of the new-Covenant Matth. 26.28 1 Cor. 11.25 and the Apostle doth in special insist upon this in Heb. 9.15 16 c. Well then by Christ's Sacrifice the blood of the Covenant as