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	approach_v	priest_n	20	3	6.9406	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A38608	New observations upon the Creed, or, The first of the four parts of the doctrine of Christianity preached upon the catechism of the French churches : whereunto is annexed The use of the Lords prayer maintained / by John Despagne ... ; translated out of French into English.; Nouvelles observations sur le symbole de la foy. English	Espagne, Jean d', 1591-1659.; C. M. D. M.	1647 (1647)	Wing E3263; ESTC R13854	71,425	411

Passeover In which the Israelites dipped a bunch of hysop in the blood of the lamb and marked their doors to serve for their safeguard 2. The Covenant treated between God and the people For after that Moses had rehearsed the Articles he took the blood of the Sacrifice offered to that effect and sprinkled one half on the Altar and the rest upon the people saying unto them This is the blood of the Covenant 3. The Consecration of the Tabernacle and of the Priests In this ceremony Moses sprinkled with blood the Tabernacle and all the vessels of the service Besides he took of the blood from off the Altar and made an aspersion upon Aaron upon his sons and upon their garments 4. The Sacrifices as well Eucharistical as Expiatory For in all Sacrifices the blood was poured all about the Altar of burnt-Offerings In some of them it was also put upon the Altar of Incense In others there was made an aspersion before the Vail of the Sanctuary 5. The general Expiation which was celebrated once a yeer In this Solemnity the High Priest made an aspersion of blood seven times before the Mercy-seat afterward within the Vail afterward also upon the Altar of Incense 6. The purification of the unclean The High Priest took of the blood of an heifer slain for this purpose and sprinkled it before the Tabernacle afterward the Sacrifice being burned with its blood and the ashes reserved they were mingled with water to sprinkle the tents the vessels and the persons tainted with any uncleannesse This mystery is opened by the Apostle Heb. 9.13 14. 7. The ceremonial cleansing of the leprous as well of houses as of persons A sparrow was killed and with his blood the man was sprinkled that was newly healed of the leprosie Besides they took the blood of a lamb with which was marked the right ear of the leper and his hand and his foot Likewise if the leprosie had taken hold of the walls of an house the Priest sprinkled them with the blood of a sparrow after that the infection was gone Thus all this multitude of actions performed by sprinkling of blood is reduced to the seven kindes here mentioned This distinction may serve not onely for the memory to retain them but also for the understanding to know well their differences and the mysteries inclosed in this diversity It shall suffice as for the present to observe the power of the holy Ghost represented by the number of seven which is a mark of perfection to shew tha● by it we have an entire application o● the blood of Christ Blood hath no propriety of making whil● Why then is it said Apocal. 7.14 tha● the Saints have made white then robes in the blood of the Lamb Many according to the custom o● the vulgar stay themselves at a similitude taking whitenesse for an embleme●● of cleannesse or of glory But the similitude faileth them then when they should finde this whitenesse in blood which naturally defileth in stead of cleansing and taketh away whitenesse in stead of giving it Some learned Interpreters say very well that this passage beareth an allusion to the habit of the Priests of the Law who entered not into the Temple but in white robes The sense then is that those that are here spoken of which are come out of great tribulation are made Priests unto God whom they serve day and night in his Temple vers 15. For this Priesthood with which they are honoured is expressed under the name of the vestment which the ancient Priests wore when they did the service But the question yet remaineth How these robes are made white in blood I think therefore that this expression denoteth a resemblance between the consecration of Levitical Priests and that of Christians When Aaron and his sons were called to this charge there were given them Priestly gaaments among the which was the linen robe but it was not permitted them to approach to the Altar or to exercise any Office in the Tabernacle till they were first sprinkled with blood both they and their garments Exod. 29.21 Levit. 8.30 As therefore the ancient Priests were consecrated by blood and made capable to wear the Priestly habit in the house of God so in the vertue of the blood of Christ we are reinvested of the quality of Priests represented by the white garment And this is summarily what I had to say concerning this passage which it behoveth to expound rather by a metonymie then by a single metaphor Of the Church and the Communion of Saints Why Moses is more prolix and more exact in the description of the Tabernacle then in that of the whole world VVHosoever shall compare the two first Chapters of Genesis with the sixteen last of Exodus except the two and thirtieth and the two following shall finde a great difference between Moses describing the frame of the Universe and Moses describing the fabrick of the Tabernacle In the one he is very general and succinct in the other he is very copious and setteth down even to the smallest particulars The description of this great building of the World seemed truely to require more words then that of a little pavillion which was but an atome in comparison of this vast extent of the heavens and of the earth But quite contrarily the Spirit of God having shut up and reduced into a little table the whole masse of the world displayeth unto us the structure of the Tabernacle in a long and large picture Now it is very certain that the style of the Scripture hath its measures compassed by the circles of a soveraign wisdom Behold then that which we here consider setting apart many other reasons which we might bring upon this subject The world was not built but for the Church to the end that in it God might be served The Tabernacle was both a figure of the Church and the ensigne under which it was assembled God therefore willing to shew that his Church in which his service is performed is more precious to him and more considerable then all the rest of the world hath spoken of the Tabernacle more amply and more particularly then of all the Elements yea then of all the world together The number of persons that make up the body of the universal Church is not onely presixed and definite but also regulated by measures and proportions God is not tied to Numbers yet neverthelesse he doth and disposeth his works by number weight and measure It is observed that after the going up out of Egypt God caused to be numbred all the Israelites from the age of twenty yeers and upward Exod. 38.26 and there were found six hundred three thousand five hundred and fifty men The yeer following God commanded to make a second review of the people Numb 1.46 but without comprising the Levites which had been numbred the first time with the other Tribes Notwithstanding this substraction and the casualties which might have changed the number of the

by Adam who departed by a natural death We are here to admire the dispensation of this great God and the Wisdom of his Spirit which dictated the Scriptures These three men whom God first withdrew from the world the diversity which is seen in their going out and the order held in it were a sample or epitome of that great piece which he would unfold all along the ages and which was to be extended as far as the last men that shall be found living upon the earth Why God who hath foretold and set down the measures of certain particular times hath not revealed how long the world should endure or when the day of Judgement should be God at other times foretold How many veers space it should be before the Deluge Gen. 6.3 How many yeers the slavery of the Hebrews should endure Gen. 15.13 How many yeers there should be of plenty and famine in the days of Joseph Gen. 41.29.30 How many yeers the Jews should remain in the Captivity of Babylon Jer. 25.12 and 29.10 Dan. 9.2 How many yeers should passe to the death of Christ Dan. 9.24 We know that some of these predictions have been given four hundred yea four hundred and ninety yeers before their time expired Now there might be all the way computed from day to day how many yeers yet remained to the end of the time limited by those oracles Yea God hath not onely given an account of yeers but sometimes hath punctually set down the very day on which a deliverance or other event should come to passe Dan. 12.11 12. But neither the Day of the last Judgement nor the Yeer nor yet the Age which is to make an end of all the rest was ever set down in any Prophecie whatsoever the curious can say against it Now among the causes of this silence we are to consider this When God hath foretold that such or such a notable event where the time could not be foreseen by any humane wisdom should come to passe in such a Yeer or on such a Day the principal scope of these predictions hath been to confirm the faith of them which should see them accomplished Joh. 13.19 For they that lived until that time and saw the Prophecie effected precisely at the day named even against all appearance had so much the more reason to believe in God for the time to come in so manifest an experience of his infallible truth and the same also was a means to convert unbelievers But at the last Day it will not be the work to make provision any more for faith in regard of things to come not will there be any more place for the conversion of miscreants So that a revelation of that Day could not serve for those ends and uses for the which God had revealed divers other Days remarkable The Wisdom of God doth not give us superfluous predictions It is necessary to know that there shall be a last Day but not to know precisely when it shall be Of the holy Ghost Four remarkable productions which the Scripture attributeth to the Spirit of God to wit two in the Creation two in the Redemption AMong so many great and divers effects of the Spirit of God the Scripture mentioneth particularly these four productions 1. That of all the species which were enclosed in the masse of the elements in the beginning of the world for to cause them to bring forth the Spirit of God moved upon the face of the waters Gen. 1.2 2. That of the Soul For the breath of God which made man a living soul was the Spirit of the Almighty Gen. 2.7 Job 33.4 3. That of the body of Christ which alone among all men was conceived by the holy Ghost Luke 1.35 4. That of the new man For to become such it behoveth to be born again of the Spirit Joh. 3.5 6. Why the Scripture representeth the holy Ghost and his effects under the names of Water of Fire of Anointing with Oil and of Sprinkling of Blood The true interpretation of these terms contained in divers passages The Scripture speaketh of Water and the Spirit by which we are to be born again Of the holy Ghost and of Fire with which we are to be baptized Of the Unction which we have from the holy One which is an effect of the same Spirit Of the Sprinkling of the Blood of Jesus Christ which is wrought also by the holy Ghost Joh. 3.5 Matth. 3.11 1 Joh. 2.20 1 Pet. 1.2 So that the names of Water of Fire of Anointing with Oil and of Sprinkling of Blood are used to denote either the holy Ghost or those acts which he worketh in us Now it is very easie for one of the vulgar to speak to this and to say they are similitudes Many Commentatours and ordinary Preachers content themselves to alleadge to us some resemblances between Water and the holy Ghost and likewise some conformities and analogies between the Fire which purifieth and consumeth and the holy Ghost which produceth the like effects But there are other depths to sound It is requisite therefore to know that all the Purifications of the Law which were figures of that Purification which we have by the holy Ghost were wrought either by Water or by Fire or by Oil or by Blood All things which had need of cleansing were purified by one of these four means 1. By Water as it was practised in divers occasions For we know that washings with Water were very frequent under the Law It is not necessary to produce examples 2. By Fire as when God commanded to purifie the spoil which they had taken from the Midianites he ordained that all that which could endure the Fire to wit Gold Silver Brasse Iron Tinne Lead should be cleansed by Fire Num. 31.22 23. 3. By Oil as it was observed in the Unction of the Priests and that of the leprous Lev. 14.16 17 18. 4. By Blood as it is notorious and we shall see by and by that almost all things according to the Law are purged by Blood Heb. 9.22 Now to shew that all that which is required to a true Purification all that which the Law prescribed to those ends is found universally in the power of the holy Ghost the Scripture representeth it with its effects under the name of the matters and all the acts which served to the Legal Purifications I might speak of other things concerning this subject but they will come better to purpose in the doctrine of Baptism for which I reserve them A catalogue of those actions which were celebrated with Aspersion of Blood in the time of the Law All the Law was written in Blood The Priest the people went not but thorow blood Now to comprehend these so many different actions in which Blood intervened it will be to the purpose to distinguish them and reduce them into ranks or categories We finde therefore that there are seven kindes of actions solemnized by the Aspersion of Blood 1. The first