Selected quad for the lemma: lord_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
lord_n	aaron_n	atonement_n	hand_n	116	3	4.4016	3	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A61628	Six sermons with a discourse annexed, concerning the true reason of the suffering of Christ, wherein Crellius his answer to Grotius is considered / by Edward Stillingfleet ...	Stillingfleet, Edward, 1635-1699.	1669 (1669)	Wing S5669; ESTC R19950	271,983	606

That Christ did exercise this Priestly Office in the Oblation of himself to God upon the Cross. 1. That the Priestly Office of Christ had a primary respect to God and not to us which appears from the first Institution of a High-Priest mentioned by the Apostle Hebr. 5. 1. For every High-Priest taken from among men is ordained for men in things pertaining to God that he may offer both gifts and sacrifices for sins Id est saith Crellius elsewhere ut procuret peragat ea quae ad colendum ac propitiandum numen pertinent i. e. That he may perform the things which appertain to the worshipping and propitiating God We desire no more but that the propitiating God may as immediately be said to respect him as the worshipping of God doth or let Crellius tell us what sense the propitiating God will bear if all that the High-Priest had to do did immediately respect the people nay he saith not long after That it was the chief Office of a High-Priest to plead the cause of sinners with God and to take care that they may find him kind and propitious and not angry or displeased In what sense God was said to be moved by the Expiatory Sacrifices is not here our business to discuss it is sufficient for our purpose that they were instituted with a respect to God so as to procure his favour and divert his wrath In which sense the Priest is so often in the Levitical Law said by the offering up of Sacrifices to expiate the sins of the people But Crellius saith This ought not so to be understood as though God by Expiatory Sacrifices were diverted from his anger and inclined to pardon which is a plain contradiction not onely to the words of the Law but to the instances that are recorded therein as when Aaron was bid in the time of the Plague to make an Atonement for the people for there is wrath gone out from the Lord and he stood between the living and the dead and the plague was stayed Was not Gods anger then diverted here by the making this Atonement The like instance we read in Davids time that by the offering burnt-offerings c. the Lord was intreated for the Land and the plague was stayed from Israel By which nothing can be more plain than that the primary intention of such Sacrifices and consequently of the Office of the Priest who offered them did immediately respect the Atoning God But yet Crellius urgeth This cannot be said of all or of the most proper Expiatory Sacrifices but we see it said of more than the meer Sacrifices f●… sin as appointed by the Law viz. of burnt-offerings and peace-offerings and incense i● the examples mentioned So that these Levitical Sacrifices did all respect the atoning God although in some particular cases different Sacrifices were to be offered for it is said the burnt-offering wa● to make atonement for them as well as th● sin and trespass-offerings excepting those sacrifices which were instituted in acknowledgement of Gods Soveraignty over them and presence among them as the daily Sacrifices the meat and drink offerings o● such as were meerly occasional c. Thus it is said that Aaron and his sons wer● appointed to make an Atonement for Israel So that as Grotius observes out of Phil● The High-Priest was a Mediator betwee● God and man by whom men might propitiate God and God dispense his favours to men But the means whereby he did procure favours to men was by atoning God by the Sacrifices which h●… was by his Office to offer to him W●… are now to consider how far this hol● in reference to Christ for whose sake t●… Apostle brings in these words and su●… would not have mentioned this as the pr● mary Office of a High-Priest in order to ●he proving Christ to be our High-Priest ●fter a more excellent manner than the ●…ronical was unless he had agreed with ●im in the nature of his Office and ex●eeded him in the manner of perform●nce For the Apostle both proves that he was 〈◊〉 true and proper and not a bare Meta●horical High-Priest and that in such a capa●ity he very far exceeded the Priests after the order of Aaron But how could that possibly be if he failed in the primary Office of a High-Priest viz. In offering up gifts and sacrifices to God If his Office as High-Priest did primarily respect men when the Office of the Aaronical Priest did respect God To avoid this Crellius makes these words to be onely an allusion to the Legal Priesthood and some kinde of similitude between Christ and the Aaronical Priests but it is such a kinde of allusion that the Apostle designs to prove Christ to be an High-Priest by it and which is of the greatest force he proves the necessity of Christs having somewhat to offer from hence For every High-Priest is ordained to offer gifts and sacrifices wherefore it is of necessity that this man have somewhat also to offer This is that which he looks at as the peculiar and distinguishi●… character of a High-Priest for intercedi●● for others and having compassion upo● them might be done by others besides th●… High-Priest but this was that witho●● which he could not make good his name what order soever he were of If Chri●… then had no proper sacrifice to offer upto God to what purpose doth the Apostle s● industriously set himself to prove that h● is our High-Priest when he must needs fai●… in the main thing according to his own assertion How easie had it been for the Jews to have answered all the Apostles Arguments concerning the Priesthood of Christ if he had been such a Priest and made no● other Oblation than Crellius allows him When the Apostle proves against the Jews that there was no necessity that they should still retain the Mosaical Dispensation because now they had a more excellent High-Priest than the Aaronical were and makes use of that character of a High-Priest that he was one taken out from among men 〈◊〉 things pertaining to God to offer gifts and sacrifices for sins Well say the Jews we accept of this character but how do yo● prove concerning Christ that he was such a one Did he offer up a sacrifice fo● sin to God upon earth as our High-Priest do No saith Crellius his sufferings were ●…ely a preparation for his Priesthood in Hea●●n But did he then offer up such a Sacrifice to God in Heaven Yes saith Crellius He made an Oblation there But is that Oblation such a Sacrifice to God for sin as our High-Priest offers Yes ●aith Crellius it may be called so by way of ●llusion Well then say they you grant that your Jesus is onely a High-Priest by way of allusion which was against your first design to prove viz. That he was a true High-Priest and more excellent than ours But suppose it be by way of allusion doth he make any Oblation to

as Macrobius and Servius observe out of his excellent skill and accuracy in the Pontifical rites Sanguine placastis ventos virgine caesa Cum primum Iliacas Danai venistis ad oras Sanguine quaerendi reditus animaque litandum Argolica Which shews that the expiation was supposed to lye in the blood which they call'd the Soul as the Scripture doth And the Persians as Strabo tells us looked upon the bare mactation as the Sacrifice for they did not porricere as the Romans call'd it they laid none of the parts of the Sacrifice upon the Altar to be consumed there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for God regarded nothing but the Soul in the sacrifice which words Eustathius likewise useth upon Homer of the Sacrifices of the Magi. And Strabo affirms of the ancient Lusitani that they cut off nothing of the Sacrifice but consumed the entrails whole but though such sacrifices which were for divination were not thought expiatory and therefore different from the animales hostiae yet among the Persians every sacrifice had a respect to expiation of the whole people For Herodotus tells us that every one that offers Sacrifice among them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prayes for good to all Persians and the King But thus much may serve to prove against Crellius that the mactation in an Expiatory Sacrifice was not a meer preparation to a Sacrifice but that it was a proper sacrificial act and consequently that Christ acted as High-Priest when he gave himself for us an offering and a Sacrifice to God for a sweet-smelling savour But this will further appear from those places wherein Christ is said to offer up himself once to God the places to this purpose are Heb. 7. 27. Who needeth not daily as those High-Priests to offer up sacrifice first for his own sins and then for the Peoples for this he did once when he offer'd up himself Heb. 9. 14. How much more shall the blood of Christ who through the eternal Spirit offer'd himself without spot to God purge your Conscience from dead works to serve the living God V. 25 26 27 28. Nor yet that he should offer himself often as the High-Priest entreth into the holy place every year with the blood of others for then must he often have suffered since the foundation of the World but now once in the end of the World hath he appeared to put away sin by the sacrifice of himself And as it is appointed to men once to dye but after this the Judgement so Christ was once offered to bear the sins of many and unto them that look for him shall he appear the second time without sin unto salvation Heb. 10. 10 11 12. By the which will we are sanctified through the offering of the Body of Jesus Christ once for all And every High-Priest standeth daily ministring and offering oftentimes the same sacrifices which can never take away sins but this man after he had offer'd one sacrifice for sins for ever sate down on the right hand of God To these places Crellius gives this answer That the name of Oblation as applyed to Christ primarily signifies Christs first entrance into Heaven and appearance before the face of God there but consequently the continuance of that appearance so that when a thing is once actually exhibited and presented it is said to be once offer'd although being offer'd it alwayes remains in the same place and so may be said to be a continual Oblation But this first appearance saith he hath a peculiar agreement with the legal Oblation and therefore the name of Oblation doth most properly belong to that because Christ by this means obtained that power on which the perfect remission of our sins depends but although the continuance of that appearance seems only consequentially to have the name of Oblation belonging to it yet in its own nature it hath a nearer conjunction with the effect of the Oblation viz. the remission of sins or deliverance from punishment and doth of it self conferre more to it than the other doth And therefore in regard of that Christ is said most perfectly to exercise his Priesthood and to offer and intercede for us from the time he is said to sit down at the right hand of God Against this answer I shall prove these two things 1. That it is incoherent and repugnant to it self 2. That it by no means agrees to the places before mention'd 1. That it is incoherent and repugnant to it self in two things 1. In making that to be the proper Oblation in correspondency to the Oblations of the Law which hath no immediate respect to the expiation of sins 2. In making that to have the most immediate respect to the expiation of sins which can in no tolerable sense be call'd an Oblation For the first since Crellius saith that the proper notion of Oblation is to be taken from the Oblations in the Levitical Law we must consider what it was there and whether Christs first entrance into Heaven can have any correspondency with it An Oblation under the Law was in generall any thing which was immediately dedicated to God but in a more limited sense it was proper to what was dedicated to him by way of Sacrifice according to the appointments of the Levitical Law We are not now enquiring what was properly call'd an Oblation in other Sacrifices but in those which then were for expiation of sin And in the Oblation was first of the persons for whom the Sacrifice was offer'd So in the Burnt-offering the person who brought it was to offer it at the door of the Tabernacle of the Congregation i. e. as the Jewes expound it at the entrance of the Court of the Priests and there he was to lay his hands upon the head of it and it shall be accepted for him to make atonement for him This Offering was made before the Beast was slain after the killing the beast then the Priests were to make an Offering of the blood by sprinkling it round about the Altar of Burnt-offerings the rest of the blood say the Jewes was poured out by the Priests at the South-side of the Altar upon the foundation where the two holes were for the passage into the Channel which convey'd the blood into the valley of Kidron thus the blood being offered the parts of the beast were by the Priests to be laid upon the Altar and there they were all to be consumed by fire and then it was call'd an Offering made by fire of a sweet savour unto the Lord. The same rites were used in the Peace-offerings and Trespass-offerings as to the laying on of hands and the sprinkling the blood and consuming some part by fire and in the sin-offerings there was to be the same imposition of hands but concerning the sprinkling of the blood and the way of consuming the remainders of the Sacrifice there was this considerable difference that in the common sin-offerings for particular persons