Selected quad for the lemma: blood_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
blood_n	aaron_n	anoint_v	ceremony_n	19	3	8.4478	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A43554	Theologia veterum, or, The summe of Christian theologie, positive, polemical, and philological, contained in the Apostles creed, or reducible to it according to the tendries of the antients both Greeks and Latines : in three books / by Peter Heylyn.	Heylyn, Peter, 1600-1662.	1654 (1654)	Wing H1738; ESTC R2191	813,321	541

or designement unto that high office a calling far more solemne and of better note then that which Aaron had to the Legal Priesthood For of the calling of Aaron it is only said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he was called by God is a common word and therefore like enough 't was done in the common way But the calling of Christ it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is a more solemne and significant word and intimates that he was solemnely declared and pronounced by God to be a Priest after the order of Melchisedech Now as the calling was so was the consecration in all points parallel to Aarons and in some beyond Aaron was consecrated to the Priesthood by the hand of Moses but Christ our Saviour by the hand of Almighty God who long before as long before as the time of David had bound himself by oath to invest him in it Aarons head was anointed only with materiall oile Christs with the oil of gladnesse above all his fellowes The consecration of Aaron was performed before all the people gathered together for that purpose at the dore of the Tabernacle That of our Saviour was accomplished in the great feast of the Passeover the most solemne publick and universall meeting that ever any nation of the world did accustomably hold besides the confluence and concourse of all sorts of strangers In the next place the consecration of Aaron was solemnized with the sacrifices of Rams and Bullocks of which that of the Bullock was a sin-offering as well for Aarons own sins as the sins of the people and of the Rams the one of them was for a fire-offering or a sacrifice of rest the other was the Ram of consecration or of filling the hand And herein the preheminence runs mainly on our Saviours side who was so far from needing any sin-offering to fit him and prepare him for that holy office that he himself became an offering for the sins of others even for the sins of all the world And as he was to be advanced to a more excellent Priesthood then that of Aaron so was he sanctifyed or prepared if I may so say after a far more excellent manner then with bloud of Rams For he was consecrated saith the text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with his own bloud and with this bloud not only his hands or ears were spinkled as in that of Aaron but his whole body was anointed first being bathed all over in a bloudy sweat next with the bloud issuing from his most sacred head forced from it by the violent piercing of the Crown of thornes which like the anointing oyle on the head of Aaron distilled unto the lowest parts of that blessed body and lastly with the streams of bloud flowing abundantly from the wounds of his hands and feet and that great orifice which was made in his precious side Though our Redeemer were originally sanctifyed from the very wombe and that in a most absolute and perfect manner yet would Almighty God have him thus visibly consecrated in his own bloud also that so he might become the authour of salvation to all those that obey him and that he having washed our robes in the bloud of the Lamb might be also sanctifyed and consecrated to the service of our heavenly father Finally the consecration of Aaron and of all the high Priests of the law which succeeded him was to last seven dayes that so the Sabbath or seventh day might passe over him because no man as they conceived could be a perfect high Priest to the Lord their God until the Sabbath day had gone over his head The consecration of our Saviour lasted seven dayes too in every one of which although he might be justly called an high Priest in fieri or per medium participationis as the Schoolmen phrase it yet was not he fully consecrated to this Priestly office till he had bathed himself all over in his own bloud and conquered the powers of death by his resurrection That so it was will evidently appear by this short accompt which we shall draw up of his actions from his first entrance into Hierusalem in the holy week till he had finished all his works and obtained rest from his labours On the first day of the week which still in memory thereof we do call Palme Sunday he went into the holy City not so much to prepare for the Iewish Passeover as to make ready for his own and at his entrance was received with great acclamations Hosanna be to him that cometh in the name of the Lord And on the same day or the day next following he purged the Temple from brokery and merchandizing and so restored that holy place to the use of prayer which the high Priests of the Law had turned or suffered to be turned which comes all to one to a den of Theeves The intermediate time betwixt that and the day of his passion he spent in preaching of the Gospell instructing the ignorant and in healing of the blind and lame which were brought unto him in the performance whereof and the like workes of mercy he was more diligent and frequent and more punctuall far then Aaron or any of his successors in the legal Priesthood in offering of the seven dayes sacrifice for themselves and the people On the fift day having first bathed his body in a bloudy sweat he was arrained and pronounced to be worthy of death in the high Priests hall And on the sixt according to the Iewish accompt with whom the evening is observed to begin the day he went into his heavenly sanctuary to which he had prepared entrance with his precious bloud as Moses at Aarons consecration did purifie and consecrate the materiall Sanctuary with the bloud of Bullocks and of Rams Not by the bloud of Goats and Calves saith the Apostle but by his own bloud hath he once entred into the holy place and obtained eternal redemption for us Which Sacrifice of the Son of God on the accursed Crosse although it was the perfect and full accomplishment of all the typical and legal sacrifices offered in the law yet was it but an intermediate though an especiall part of his consecration to the eternall Evangelical Priesthood which he was to exercise and not the ultimum esse or perfection of it That was not terminated till the day of his resurrection untill a Sabbath day had gone over his head which was more perfectly fulfilled in his consecration then ever it had been in Aarons and the sons of Aaron For then and not till then when God had powerfully defeated all the plots of his enemies did God advance him to the Crown to the regal Diademe setting him as a King on his holy hill the hill of Sion and saying to him as it were in the sight of his people Thou art my Son this day have I begotten thee And then and not till then when he had glorifyed him thus in the

ordained that having made compensation to his neighbour for the injury done he shall bring his trespass offering to the Lord a Ram without blemish out of the flock And the Priest shall make atonement for him before the Lord and it shall be forgiven him In which we finde that satisfaction for the wrong in regard of man was to be made by restitution but the forgiveness of the sin in regard of God to be procured by the sacrifice of the bloud of Rams But what need search be made into more particulars when the atonement for their sins and sanctifying them to the Lord their God is generally ascribed to the sacrifices and bloud of beasts as if the burden of mens sins had been laid on them For thus saith God by Moses to the sons of Aaron Wherefore have ye not eaten the sin-offering in the holy place seeing it is most holy and God hath given it you to bear the iniquity of the Congregation to make atonement for them before the Lord Thus when he doth restrain that people from eating bloud he gives this reason of the same because I have given it to you upon the Altar to make atonement for your souls for it is the bloud that makes an atonement for the soul Thus also saith S. Paul that both the Book and all the people the Tabernacle and all the vessels of the Ministry and almost all things by the Law were purged with bloud and that without shedding of bloud there was no remission If without shedding of the bloud of beasts there was no remission then certainly it followeth by St. Pauls illation that by shedding of their bloud there was Or that the sacrifices both before and under the law may seem to have the same effect in remission of sins which is conferred on Baptism in the time of the Gospel A power not natural to either ex natura sua for naturally it is as impossible for water as for the bloud of Buls and Goats to take away sins but Ex vi divinae institutionis conferred upon them by the Institution of Almighty God who being the Physitian of the soul of man might choose what medicines he thought fittest for the Patients ease And possibly enough it is that besides this Expiatory power affixed to these legal Sacrifices they might occasionally produce repentance in the hearts of the people when they beheld the innocent dumb beasts brought unto the slaughter and brought unto the slaughter for no other reason but to make reconciliation for the sin of man For if a generous young Prince that sees his negligences punished on the back of another according to the usage of former times doth thereby both grow more industrious in his course of studies and more conform and regular in his course of life why may we not conceive so favourably of the people of Israel that seeing the brute beasts punished for mans offences they might repent with shame and sorrow of their former wickednesses and cry out passionately and afflictedly in the words of DAVID It is I that have sinned and done wickedly but what have these sheep done that they should be slaughtered Me me adsum qui feci in me convertile ferrum Let thy hand be against me that have done this wickedness So that for ought appeareth unto the contrary the Sacrifices both before and under the Law had in themselves a power of Propitiation by vertue of the ordinance and justification of Almighty God and not a relative vertue only in reference to the Al-sufficient sacrifice of our Saviour CHRIST But then admitting that those Sacrifices were ordained but as types and figures of that which Christ was in the fulnesse of time to make for the sins of mankind yet is this to be understood of Gods minde and purpose and not of any such respect which the people had of them For that the people when they brought their sacrifices before the Altar had any such relation to the death of CHRIST as to conceive the same to be represented in the slaughter of beasts is no where to be found I dare boldly say it in all the Volume and context of the book of God Or if the people in their sacrifices had respect to CHRIST or looked upon them but as types and figures of that perfect sacrifice which he was afterwards to offer unto God the Father think we that God would have rejected or disliked them professe himself to be full of the burnt offerings of Rams and the fat of fed beasts that he delighted not in the bloud of bullocks or of lambs and goates and more then so that their sacrifices were become such an abomination to him that he who sacrificed a lamb was as if he had cut off a dogs neck and he that sacrificed an Oxe as if he had killed a man Assuredly God could not entertain such a vile esteem of the Iewish sacrifices however they might have some mixture of impure affection had they been offered only in relation to the death of Christ. And though the Lord Du Plessis seem to be of opinion that the sacrificing of men and women was first taken up upon some knowledge that the bloud of the son of man would prove a fuller expiation for their sins and wickednesses then of all the sheep upon the hils and the beasts of the forrest and therefore that their sacrifices did relate to Christ howsoever horribly mis-applyed in that particular yet is this only gratis dictum without proof at all there being another cause as bad of such humane sacrifices which we shall touch upon hereafter If it be asked in the mean time how CHRIST is said in Scripture to be the end of the Law Rom. 10.4 or how the Law is said to be our Schoole-master to bring us to Christ Gal. 3.24 except the sacrifices of the Law were as types and figures of the sacrifice which was made by Christ I answer that the Law had other and more proper means to bring men to Christ then to conduct them by the hand of such types and figures in case the sacrifices of the Iewes had been only such For CHRIST is therefore said to be the end of the Law for righteousness unto those that believe for so it followeth in the Text because he doth performe that unto those which believe which the Law propounded for its end but could not attain that is to say the Iustification of a sinner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what did the Law aime at saith St. Chrysostome to make man righteous but it could not because man will not keep the Law To what end served the feasts and ordinances the sacrifices and the rest of the Mosaical institutes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but that they might contribute to mans Iustification Which when they could not bring to passe then was CHRIST fain to undertake it and so became the end of the Law for righteousness Theophylact following him in this as

alone Who when he findes his heavenly Father troubled with our perversness our high hand of sinning and ready to execute vengeance on us for our great misdeeds doth interpose the merit of his death and passion shews him the print of the Thorns in his sacred head his hands and feet boared through with nayls and his side pierced with the spear At sight whereof Gods heavy anger fals away and his wrath is pacified and he lays by the instruments of his rage and vengeance Tela reponuntur manibus fabricata Cyclopum as the Poet hath it and he resolves to tarry a little longer and expect the amendment of his people An Office from the which our High Priest never can desist whilest there are men upon the world to provoke God to anger and though we dare not say of him as St. Paul did of himself that he dyeth daily yet we may safely say and make it the rejoycing which we have in CHRIST IESVS our Lord that the merit of his death and passion are daily hourly nay continually presented by him to the view and consideration of Almighty God A point of no mean consolation to us whilest we are subject to the sins and lusts which we bear about us in the flesh and cannot otherwise be excused from them but by changing our mortal into immortality And this is that which was prefigured in the Law of Moses by the High Priests entring into the Sanctum Sanctorum which was parted with a vail or traverse Curtain from the rest of the Temple to make atonement with the Lord for the peoples sins The parallel stands thus between them First none might enter into the Sanctum Sanctorum or the holiest of all but the High Priest only Levit. 16.3 So Christ our High Priest and none but he hath entred into the holy places not made with hands to appear in the presence of God for us Heb. 9.24 Secondly as the veil of the Temple was lifted up or drawn aside to make room for the High Priest to enter into it so did the vail of the Temple rent in sunder at the very instant when the soul of our High Priest did depart from his body and enter the Celestial Sanctuary Mattb. 27. Thirdly the High Priest was apparelled in his Priestly vestments Levit. 16.10 and so our Saviour is described in the Rev. 13.13 Fourthly the High Priest entred into the Sanctuary but once a year which was upon the Feast of the Expiation Exod. 30.10 So did Christ enter once into the holy place which was upon the day of his death and passion whereon he obtained eternal redemption for us Heb. 9.12 And last of all as the High Priest made an offering for the sins of the people though it were only of the bloud of Calves and Goats before he went within the veil Levit. 16.12 15. which bloud he was to sprinkle on the Mercy-seat vers 14 15. and thereby made atonement in the holy place for all the Congregation of Israel vers 17. So before Christ our High Priest entred into the Heaven of glories he made an offering of himself Heb. 9.25 and by his own bloud entred into the holy places vers 12. which bloud of his that is to say the merits of it he sprinkleth on the Mercy-seat of Almighty God and thereby doth avert him from his displeasure and reconcile him daily to poor sinful man Which Parallel thus made we may the better understand St. Pauls drift and meaning in comparing the High Priests together and the excellency of Christs Priesthood above that of Aaron The Priests saith he i. e. those of inferiour order went into the first Tabernacle accomplishing the service of God But into the second went the High Priest alone once every year not without bloud which he offered for himself and for the errors of the people But Christ being made an High Priest of good things to come by a greater and more perfect Tabernacle not made with hands neither by the bloud of Goats and Calves but by his one bloud did he enter into the holy place having obtained eternal Redemption for us Not that he should offer himself often as the High Priest entred into the holy place every year with the bloud of others but that being offered once a sacrifice for sin he might for ever sit at the right hand of God chap. 10. ver 12. to appear in the sight of God for us unto our Salvation and to make intercession for us Thus standeth the case with our High Priest in the point of Sacrifice in which as in the other Offices of offering up our prayers to God interceding for us and pouring down his blessings on us he doth perform the Office or Function of an High Priest for ever after the Order of Melchisedech But there is yet one Argument more that St. Paul brings in proof of Melchisedechs Priesthood which is that he tithed Abraham or took Tithes of him Heb. 7.2 9. And if we prove not this also of our Saviour Christ the parallel betwixt him and Melchisedech will not be complete nor his high Priesthood so asserted as it ought to be But herein the Apostle will not fail us neither affording us two arguments to make good this point the one derived from the eternity of our Saviours Priesthood the other from the Prerogative which Melchisedech had in this particular above Aaron and the sons of Levi. The first stands thus Melchisedech took Tithes of Abraham in his own right as Priest of the most high God whose Priesthood being everlasting in the Person of Christ for he hath an unchangeable Priesthood vers 24. the right of taking Tithes is inherent in him on the meer taking on himself of Melchisedechs function I mean in being made a Priest for ever after the Order of Melchisedech And this is that to which St. Paul alludeth saying Here men that die receive Tithes that is to say Here in the land of Canaan by the Law of Moses the Priests and Levites of our Nation being mortal men and subject to the stroke of death aswell as we do receive tithes of us to shew that we acknowledge them to be our Superiours in their place and Ministery But there he receiveth them of whom it is witnessed that he liveth His meaning is that when Melchisedech received Tithes of Abraham he received them as a Type of our Saviour Christ who now liveth with God and by his Resurrection did make known that he liveth for ever and lived to execute the Office of a Priest for ever after the Order of Melchisedech He then of whom it is witnessed that he liveth receiveth Tithes or hath at least a right and title to receive them in regard of his unchangeable and eternal Priesthood But he receiveth them not in person having transferred all his interests in them and title to them upon the Ministers of his Gospel No otherwise then God conferred the Tithes of the land

ab his putat exigendam fidem quos novit nullam propriam habere culpam The justice of Almighty God saith he doth not think it fitting that having committed no particular sin of their own he should exact of them a proper and particular faith of their own but as they were undone by anothers fault so they should be relieved by anothers faith To which effect though not so fully I have read somewhere I am sure in St. Ierome but cannot well remember where Qui peccavit in altero credat in altero That he which hath sinned in others may believe by others For the next point though we maintain the necessity of Baptism as the ordinary outward means to attain salvation and do correct those Ministers by the Churches censures by whose gross negligence or default if required to do it an Infant shall die unbaptized Yet we conceive it not so absolutely necessary in the way to Heaven but it is possible for a man to be saved without it For antiquity supplied in some the want of water by blood which many times was the case of Martyrs in others the inevitable want of Baptism by the Holy Ghost the earnestness of the desire if it might have been had supplying the defect of the outward Ceremony Hence came the old distinction of Baptismus fluminis Baptismus flaminis and Baptismus sanguinis Concerning which the Fathers teach us this in brief That where men are debarred by an evitable impossibility from the outward Sacrament Faith and the inward conversion of the heart flying unto God in IESUS CHRIST through the sweet motion and gracious instinct of the Holy Spirit may be reckoned for a kinde of Baptism because thereby they obtain all that which they so earnestly sought after in the Sacrament of Baptism if they could have been partakers of it And if it be so that an ordinary degree of Faith do sometime obtain salvation without the Baptism of Water much more may that which makes men willing to suffer death for Christs and the Gospels sake and be baptized as it were in their dearest blood It was not simply the want of Baptism but the neglect and contempt thereof which antiently in the Adulti men of riper years was accounted damnable But what may then be said in the case of Infants in whom are no such strong desires no such sanctified motions Shall we adjudge them with St. Augustine to eternal fire as some say he did who thereby worthily got the name of Infanto-mastyx or the scourge of Infants as he had gloriously gained the title of Malleus Pelagianorum The Maul or Hammer of the Pelagian Hereticks No God forbid that we should so restrain his most infinite mercies unto outward means Or shall we feign a third place for them near the skirts of Hell as our good Masters do in the Church of Rome We have as little ground for that in the holy Scripture Rather than so we may resolve and I think with safety that as the Faith of the Church and of those which do present such as are baptized is by God accepted for their own so the desire and willingness of the same Church and of their God-fathers and Parents where Baptism cannot possibly be had is reputed theirs also Or if not so yet we refer them full of hope to the grace of God in whose most rigorous constitutions and sharpest denunciations deepest mercies are hid and who is still the Father of mercies though the God of justice And so I shut up this discourse with these words of Hooker That for the Will of God to impart his grace to Infants without Baptism the very circumstance of their natural birth may serve in that case for a just Argument whereupon it is not to be misliked that men in a charitable presumption do gather a great likelihood of their salvation to whom the benefit of Christian parentage being given the rest that should follow is prevented by some such casualty as man hath no power himself to avoid So he of those which are descended of a Christian stock What may be thought of children born of unbelievers hath been said elswhere And so much of the first ordinary outward means ordained by Christ for the remission of our sins the holy Sacrament of Baptism Proceed we next unto the other which is the power of the Keys committed in the person of St. Peter to the Catholick Church and those which by the Churches order are authorized and appointed to it That miserable man being wrought upon unto repentance by the power and preaching of the Word may on confession of his sins be forgiven of God or have the benefit of absolution from the hands of his Ministers if their spiritual necessities do so require For certainly there is not a more ready way to forgiveness of sins than by sincere and sound repentance nor any speedier means to beget repentance than to present our sins unto us in their own deformity by the most righteous myrror of the Word of God For when the sinner comes to know by the Word of God the heinousness of his misdeeds the wrath which God conceives against him for his gross offences together with the punishment which is due unto them according to his rigorous judgments The thought thereof must needs affect him both with fear and horror and make him truly sensible of his desperate state To whom then shall he flie for succor but to God alone humbly confessing unto him both his sins and sorrows How can he look to be recovered of the biting of these fiery Serpents but by looking with the eye of faith on that brazen Serpent which was exalted on the Cross for his Redemption Or if he finde his Conscience troubled and his minde afflicted and that he hath not confidence enough to draw near to God then let him go unto the Priest whom God hath made to be the Iudge between the unclean and the clean whom God hath authorized to minister the word of comfort to raise up them that be faln and support the weak to give light to them that sit in darkness and in the shadow of death and to guide their feet in the way of peace This is the Method to be used the course to be pursued by those who do desire to profit in the School of repentance And about this as to the main and substance of it there is but little difference amongst knowing men For that Repentance is a necessary means required for the remission of sins committed after Baptism the Antients and the Moderns do agree in one The Fathers used to call it secundam tabulam post naufragium the second Table after Spiritual shipwrack on which all those who had made shipwrack of the Faith and a good conscience used to lay hold after they had foregone the benefit received in Baptism to keep them up from sinking in the depth of despair from being overwhelmed in the bottomless Ocean of sin and judgment