Selected quad for the lemma: blood_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
blood_n	abel_n	brother_n	cry_v	2,540	4	8.1749	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A49971	Orbis miraculum, or, The temple of Solomon pourtrayed by Scripture-light wherein all its famous buildings, the pompous worship of the Jewes, with its attending rites and ceremonies, the several officers employed in that work, with their ample revenues, and the spiritual mysteries of the Gospel vailed under all, are treated at large.	Lee, Samuel, 1625-1691.	1659 (1659)	Wing L903C; ESTC R41591	488,038	394

burning upon the Altar by addition of continual fuel and therefore all culinary fire is called strange and that which the Lord will not own in his Sacrifices This was the reason of the sore punishment of Nadab and Abihu the Sons of Aaron because they offered k Lev. 10.1 strange fire before the Lord which he commanded them not And therefore excellent is that place in the Psalmist according to the l Psal 20.4 Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let him remember all thine Offerings and thy burnt Sacrifice turn to ashes that is inflaming of it with his celestial fire in token of acceptation This may hint to us what special care we ought to adhibit that we draw not nigh to God with the culinary fire of our own corrupt passions we must not lift up hands to Heaven in m 1 Tim. 2.8 wrath If John the meekest of the Apostles shall desire of Christ to call for fire from Heaven to eonfume the wretched Gadarenes who loved their swine better then a Saviour even he shall meet with a rebuke together with the rest a Luk. 9.55 Ye knew not what manner of spirit ye are of It is observed by b V. ibid. p. 63. Concerning Cain Cloppenburg that Jerom's question is not rashly answered out of Theodotio's Translation in these words * Hieronym Tom. 3. qu. in Gen. p. 206. Vnde scrire potuit Cain quod Fatris ejus munera suscepisset Deus sua repudiasset nisi illa Interpretatio vera esset quam Theodotio posuit Et inflammavit Dominus super Abel super Sacrificium ejus super Cain vero super Sacrificium ejus non ● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inflammavit How could Cain know that God had accepted the Offerings of his Brother and rejected his own unless that Interpretation were true which Theodotion hath given And the Lord sent down fire upon Abel and his Sacrifice but not on Cain's The descent of fire from Heaven upon the Sacrifices of old d Id. p. 65. was a visible token of the presence of the holy Spirit who is in Scripture compared to fire and therefore in the day of Pentecost e Act. 2.3 the Spirit did sit upon the Apostles in the shape of fiery tongues And our Lord is said by f Mat. 3.11 John Baptist to baptize with the holy Ghost and fire Hence is that metaphorical expression in the Apostle Paul commanding the Saints of g 1 Thes 5.19 Thessalonica to take heed of quenching the Spirit whose warming and inflaming motions are necessary for the offering up of all our spiritual Sacrifices unto God even as the continual fire upon the Altar was for these of the Jewish Ordinances Of this Burnt-offering concerning which we are treating I shall at present observe but one thing more and that is that there was nothing of it reserved from the fire but the skin only and that was given to the h Lev. 7.8 Priests In like manner when the Heads of Families were Priests before the giving of the Law the Sacrificer had the skin As i Origen Ho. 6. in Levitic p. 145. Origen observed of old concerning Adam that the skins wherewith he was cloathed were of the Beasts which were offered in Sacrifice To signifie that by the clothing of Christs righteousness the great Sacrifice for sin our nakedness is hidden from the sight of God But why must the Priest in following times after the solemn introduction of the several Rites of the Mosaical Law have the skin of the Sacrifice To shew thereby that in the first place God would have the pains and labour of his servants in his worship to be alway rewarded We learn also hereby that every mans Offering is to have the outward skin of profession pulled off God looks to the heart and inwards of our duties what fat and flesh there is upon our services But the Priest he must have the skin he is to take care of and look to the very externals of worship that they be managed according to the prescript forme of Gods will and is to have recompence for such his service 'T is not the skin that will satisfie or please God in our Offerings He that searches the heart expects we should worship him in spirit and truth The performance of the solemnity of this Offering consisted in eight particulars as you may read pag. 116. of this Treatise whereupon I shall briefly gloss only by allusion craving a favourable and candid Interpretation for I press not my own apprehensions rigidly at any time and then shall retire to the second the Sin-offering 1. We are to confess our sins over the head of the Offering that God may lay them upon and impute them to Jesus Christ Prov. 28.13 Confession must go before pardon Confess and forsake and ye shall find mercy b Joh. 1.9 If we confess our sins he is faithfull to forgive us and the c Verse 7. bloud of Christ his Son shall cleanse us from them 2. As the person did slay his Offering so 't is we that by our sins have crucified the Lord of life 3. As the Priest sprinkled the bloud round about the Altar so Christ who offered up himself sprinkles his meritorious bloud upon the Altar and makes his Sacrifice acceptable Nay all our Spiritual Sacrifices are only pleasing to God through the sprinkling of his precious blood This d Heb. 12.24 bloud of sprinkling speaks better things then that of Abel Abel's bloud cried for vengeance against his wicked Brother this bloud of our elder Brother cries for mercy atonement and pardoning grace for such as are elect according to the fore-knowledge of God the Father through sanctification of the Spirit unto obedience and e 1 Pet. 1 2. sprinkling of the bloud of Jesus Christ 4. As the Priest flayed off the skin So our great Highpriest by the power of his Divinity did lay down his life he did exuere Tabernaculum lay aside the thin a 2 Cor. 5.1 4. 2 Pet. 1.13 14. Tabernacle of his body for a while when he gave up the Ghost to the Father and commended his Spirit to him b Heb. 10.20 The vail of his flesh was rent insunder in the day when he made his c Isa 53.10 Soul an Offering for sin 5. As the Sacrifice was cut in pieces Oh how was his blessed Body mangled by the nails and spear his head pierced with thorns d Psa 22.16 They pierced his hands and feet Oh how was his blessed soul under flaming agonies in that hour when he cried out My God my God why hast thou forsaken me 6. Fire was laid upon the Altar and fuell to preserve it The wrath of God was the fire and sin the fuel to keep it burning till this blessed Saviour had fully satisfied for all the sins of the elect 7. All the parts were laid in order upon the Altar even as Christ our Lord was stretched out upon

me The (g) Hos 14.2 Calves of our lips may be given to God By him i. e. Christ let us offer the (h) Heb. 13.15 Sacrifice of prayse continually i. e. the fruit of our lips giving thanks to his name Such are the free-will-offerings of holy Davids mouth breathing toward Heaven Alms-deeds and giving to the indigencies of the poor Saints is another (k) Heb. 13.16 Sacrifice wherewith God is well pleased The most famous of all is Martyrdom and therefore * See his Life Cyprian at his suffering calls himself a Sacrifice So the Martyrs Souls say under the Altar even as the blood of the Sacrifice was of old powred out at the foot of the Altar and the blood is said to be the life or soul of the Creature therefore is that elegant allusion mentioned of the Martyrs (i) Psal 119.108 who●e blood was powred out for the Testimony of Christ Their souls are said to lie under the Altar crying how long c. and Paul sayes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I am ready to be offered up upon the account of your Faith (k) Heb. 13.16 But so much as to the Altar briefly The Brazen-Sea Another rare and admirable Vessel call'd a Sea for its greatness stood in this Court of the Priests the end of it was for the Priests to wash in or else in the water drawn out by Cocks or Syphons into lesse Vessels before they did go about their services Which way soever it noted the purity and cleanness of their persons who were to officiate in sacred services to which possibly David might allude when he said Ps 16.6 He would wash his hands in innocency and so would he compass the Altar of God Oh how ought they to prepare even after the preparation of the Sanctuary that draw nigh to God They were to wash their hands and their feet in this water of the Mosaicall Laver. Their hands for working and service their feet for walking Ministers must walk cleanly as well as teach Heb. 10.23 Holy things are not to be toucght in unholy manner besides * p. 146. Ribera would have it to shadow one of their invented Sacraments viz. repentance and penitent teares others the blood of Christ as Mr. Cotton upon the Revelations on the 2d Viall p. 18.1643 Seeing Christ hath washed us in his blood Rev. 1.6 and made us Priests unto his Father It was made of the Looking-glasses of women i.e. of the polished Brasse Exod. 38.8 which they used for the reflection of their faces as the manner was of old so that the Priests might look into it and when they washt their faces discern whether the spots were fully cleansed But as to this of Solomon's when there was more plenty of Brasse we do not read of any such 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used for this end But surely it was made of (a) 1 King 7.45 bright polisht Brasse in a larger form and greater beauty then that of Moses I shall adhere to holy Paul's allusion when he compares washings to the Laver of regeneration and the renewing of the spirit which purgeth our conscience from dead works as in Baptism Tit. 3.5 'T is the answer of a good conscience 1 Pet. 3.21 setting its seal within to the outward washing Therefore was it placed in the Court noting admission before we enter the Sanctuary to sit at the Table to eat of the feast of fat things in the Mountain of the House of the Lord. Rev. 4.6 We read of a Sea of Glasse like Crystal standing before the Throne it being an allusion to the Sea of Solomon made of bright polished Brasse then used to reflect the face in the Text looking back on that of Moses and Solomon We read it was mingled with fire Rev. 15.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. mixed or tempered together into that form by fire for the materiall was of Brasse but brought into that shape by the use of fire But because the phrase is somewhat uncouth in the Greek to hold out the way of its artificial Composition seeing the Sea did note Baptism there is added fire possibly to reflect upon the baptism of fire as well as of water Mat. 3.11 which must be joyned together to make Saints pure When Christ doth it he baptizes with the Holy Ghost and fire Under this great Vessel stood twelve Oxen to support it which some apprehend to be meant of the (a) Ribera p. 149. Potter in 666. p. 41. Sheringham in Jona p. 49. twelve Apostles who first of all carried the Doctrine of regeneration and of Baptism in the name of the infinite Trinity throughout the whole World upon this account because the Apostle Paul compares the Ministers to Oxen. But it may seem the Apostle doth for their industry and laboriousness compare them to Oxen arguing à Minori out of the Judicial Law of Moses Doth God take care of Oxen that tread out the Bread-Corn how much more then of those that tread out the Corn of the Gospel (b) 1 Cor. 9.9 1 Tim. 5.18 Tab Heleac p. 39. for the Children of the Kingdom Oxen are the emblem of fertility because they are used for tillage of the ground as Aleander notes out of the Aegyptian Mysteries But I leave it to others application The 10 Lavers These were for the washing of the Sacrifices and that briefly doth note that in all the works services and duties wherein we make our addresses to God we must be sure to wash and cleanse them by holy preparation before-hand prayers prayse and alms are all to be washed our very teares need washing in the Layer of Christ's purification But so much of the Vtensils Lightfoot Temple 2d p. 240. Psal 133. 1 Iohn 2.27 Exod. 30 23. Rivet p. 1168. We read of sundry things laid up in the Chambers of the Courts as Salt Wood c. and the Oyl of Unction wherewith the Priests and Kings were annointed which signified the Oyl of Joy wherewith Christ our High-Priest was annointed It ran down upon his Beard and Garments and so to his feet We have receiv'd an Unction of the Holy One whereby he hath taught us all things Of the Composition of this Oyntment I might speak particularly viz. pure Myrrh Cinnamon Calamus Aromaticus Cassia-lignea and Oyl-Olive But it shall suffice to have mentioned it at present because I have been too long and shall have a more convenient place in the next Section it being high time to invite the Temple-Officers to our Discourse SECT IV. Of the Officers THe Principal Officers of the Temple were these 1. The High-Priest 2. The ordinary Priests 3. The Levites who were divided into four sorts Singers Porters Judges and Treasurers 4. The Nethinims or the hewers of Wood and drawers of water for the Sanctuary Here I shall begin with the High-Priest who was an undoubted Type of the Lord Jesus Christ as may be clearly and expresly noted

Christ and his meritorious Passion all ceremonial worship annexed to Sacrifices and other Injunctions of God to the Jews were absolutely to determine Let us see then what those Sacrifices did principally hold forth Now here I shall desire first to speak somewhat in general and then descend to some particular Sacrifices with their appendices and so conclude this Section Several Names are given to Sacrifice in Scripture as first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mincha Gen. 4.4 not only to that of f Mat. 5.23 23.18 19. Cains offering of the fruit of the ground but to that of Abels which was of the firstlings of his flock The word is derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to bring and signifies therefore an Offering or Oblation of what kind soever it be but most generally it is taken for the meat-Offering This the 70 in the 4 vers turn by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a gift and so 't is frequently rendred in the New Testament and sometimes g Heb. 5.1 8.3 4. 9.9 distinct from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Sacrifice Sometimes the 70 themselves turn it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Gen. 4.3 Exo. 29.41 c. by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ps 40 6. Another term among the Hebrews for Sacrifice is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Zebach from a verb of the same radicalls signifying to slay whence Avenartus would deduce the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The 70 commonly translate it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 much to the same purpose Another word for Offerings is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Korban and comes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to draw nigh and is used in the Levitical Law for a Lev. 1.2 Sacrifices of the Herd and Flock and is in the New Testament used in very termes b Mar. 7.11 retaining the word and adding the signification Some Sacrifices are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 propitiatory others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gratulatory Propitiatory Sacrifices were to obtain pardon and atonement for sin and they were alwaies to be with blood c Heb. 9.22 for without blood was no remission and therefore Cains Sacrifice was not so acceptable although the naughtiness of his heart was mainly lookt at because he offered the fruits of the earth which were only to be Offered in Peace Offerings and Thanks-givings But Abel Offered a bloody Sacrifice looking at Christ by d Heb. 11.4 Faith and so was accepted of God The blood of those Beasts could not make the Conscience clean but as the Offerer was received into reconciliation with God by virtue of that Sacrifice of Christ who Offered up himself e Rom. 6.10 Heb. 7.27 92.1 10.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 once for all sins and instead of all the Ancient Sacrifices In the blood of these Beasts there was f Heb. 10.3 9.7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a constant remembrance of sins and therefore reiterated because they could not blot out sin but God hath now g Col. 2.14 blotted out the hand writing of Ordinances that was against us The Blood of Christ hath expunged and extinguisht all the terrible curses of the Law against us for our sinnes The Blood of Beasts could never do it but for the time present during that Oeconomy or dispensation God was pleased to accept of the remembrance of Christs Death in the Typicall slaying of the Beasts to all that looked unto him through the Covenant But now That all the faithfull among the Jews who were a Rev. 7.4 sealed and received to Heaven on the account of Christ had an actuall and clear view of the Messiah and could pierce through those vailes and shadows and behold the Saviour to dye for sin afarre off I will not assert But that many of the Ancient Patriarchs did look at Christ in their Sacrifices seems moderately clear and evident Abraham b Joh. 8.56 saw Christs day and rejoyced The Apostle also seems to speak pretty generally when he saies that c Heb. 11.2 1. by Faith the Elders obtained a good report It having bin to them the substance of things hoped for and the evidence of things not seen to wit in the Sacrifices representing and exhibiting Christ and the Promises of the Covenant of Grace to the eye of their Faith For they all died in Faith d V. 13. not having received the promises but having seen them afar off were perswaded of them and embraced them And in this particular the Priests were Typicall sureties to the Jewish Saints acting that work to the eye of their Faith in the Sacrifice of the Creature which was the Arrha and Tessera the token of the Covenant For sin was imputed to the Sacrafice by virtue of the sinners imposing and laying his hand on the head of the Beast before it was slain who then confessing his sins over it had a Typicall expiation relating to the great Gospell-offering so often mentioned Indeed these sacrificing rites of old to such as drew not nigh to God with a holy and fervent mind were but a e 1 Tim. 4.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a bodily exercise that profited little The Offering of the bodies of Beasts was of no value in the sight of God meerly in it self taken without respect and relation to Christ But to speak unto the Sacrifices themselves The Creatures chosen out for Sacrifice were to be without spot and blemish perfect every way So the Heathens used to speak of their Sacrifice a Homer Illiad α p. 305. β p. 306. c. they were to present as Homer cals them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perfect Offerings without any mutilation Such a Sacrifice was the Lord Christ a Heb. 7.26 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Holy harmless undefiled separate from sinners The Sacrifice was to be slain and the blood to be cast at the foot of the Altar b Lev. 17.11 14. Jer. 2.34 In the blood lies the life and soul of the brute Creature though it be otherwise in this rationall and therefore that was to be shed to make atonement c Plutar. de Hom. p. 111. modral p. 1. Plutarch in his discourse of Homer saith either 't is the soul or the vehicle of the soul I remember Virgil speaking of one being slain saies Purpuream vomit ille animam he did vomit out his purple soul meaning his Blood Thus Christ is said to poure out his blood d Aenead V. 348. and to make his soul an Offering for sin after he had bin in an agony heavy unto the death Now because of these expressions in Scripture concerning blood e Isa 53.10 and for that there was a prohibition pro tempore given by the Councell against it in the Primitive times Some good men have bin scrupulous as to eating of blood or any thing composed of it But let such remember that we are not to call any thing common or f Act. 10.15 unclean now