Selected quad for the lemma: blood_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
blood_n	father_n	offer_v	sacrifice_n	5,267	4	7.7853	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A96805	The abridgment of Christian divinitie so exactly and methodically compiled, that it leads us, as it were, by the hand to the reading of the Holy Scriptures. Ordering of common-places. Vnderstanding of controversies. Cleering of some cases of conscience. By John Wollebius. Doctor of Divinity, and ordinary professor in the University of Basil. Now at last faithfully translated into English, and in some obscure places cleared and enlarged, by Alexander Ross. To which is adjoined, after the alphabetical table, the anatomy of the whole body of divinity, delineated in IX. short tables, for the help of weak memories.; Christianae theologiae compendium. English.	Wolleb, Johannes, 1586-1629.; Vaughan, Robert, engraver.; Ross, Alexander, 1591-1654.	1650 (1650)	Wing W3254; Thomason E1264_1; ESTC R204089	204,921	375

covering as it were the Divine nature X. In the Court was the Altar of Burnt-offerings overlaid with brasse representing Christs flesh united to the Divinity and withall his strength of suffering any thing for us the Altar also of Incense intimating Christs Intercession for us XI There also was the brazen Laver appointed for washing which signified that we are purged by the blood of Christ that we may offer to God acceptable sacrifices XII In the Holy-place or Court of the Priests was the Table and on it the Shew-bread and the golden Candlestick by which was taught that Christ is to his people meat drink and light to life eternal XIII In the same place were the Vessels of Gold ready for sprinckling and Incense representing both Christs death and Intercession XIV In the Holy of Holies was the golden Censer proper to the High-Priest alone and there was also the Ark of the Covenant XV. The Ark was made of Cedar-wood and covered with Gold which represented both Christs natures XVI The Tables of the Law the Manna and Aarons rod kept within the Ark representing Christ as he teacheth nourisheth and ruleth his People XVII The cover of the Ark called the Propitiatory together with the Cherubims from whence God promised to speak with Moses was the Type of Christ covering our sins defending us by his Angels and expounding to us the word and counsel of his Father The manner of the Levitical service consisted partly in the things that were offered to God partly in holy times The things that were offered to God were sacrifices both Expiatory or of Propitiation Eucharistical or of Thanksgiving The Expiatory sacrifice or Peace-offering was when the faithful witnessed by the killing and offering of living creatures that they in themselves were guilty of death and that they placed their confidence in the blood of Christ as of that immaculate Lamb who was to be offered afterward for the sins of the world The sacrifice of Thanksgiving was offered either for all sins or for some certain sins The sacrifice that was offered for all sinnes was called a Holocaust or burnt-offering for it was performed by burning the whole sacrifice The sacrifice for certain sins called the Sacrifice of Redemption was either for the sinne it self or for the guilt thereof The Sinne-offering was when a sinne was expiated which had been committed out of error or ignorance See Levit. 4.2 3. The sacrifice for the guilt called the Trespas-offering was when a sin was expiated which had been done wittingly yet out of infirmity Lev. 5. 7. The Eucharistical sacrifice or Offering of Thanksgiving was to testifie the gratitude of the offerer These were performed by offering of gifts onely or by offering of living creatures also The sacrifice of gifts called Libatio or Meat-offering was that in which meat drink oyle salt frankincense c. were offered The sacrifice of Living-creatures was performed either by burning the fat of the sacrifice or by killing and eating of the beasts also That was called the Sacrifice of Pacification This the Sacrifice of Praise The holy times were either of dayes or of yeares Of dayes were 1. The morning of each day and the two evenings in which the daily sacrifice was offered 2. The seventh or Sabbath-day which was a type of that sanctification and rest which was to be obtained by Christ 3. The Calends or New-moons or first day of the moneth The times of the yeares were either anniversary or every yeare or else after the expiration of divers years The anniversary Solemnities were either greater or lesser The greater were the Feasts of Easter Pentecost and of Tabernacles The feast of Easter was celebrated the fiftieth day of the first moneth as a remembrance of the peoples delivery from Egypt and as a type of their future delivery by Christ The feast of Pentecost was kept the fifty day after Easter as a memorial of the Law given upon mount Sinai and as a type of that new Law which was to be written in our hearts by the Holy Ghost who was to be sent afterward in a visible form At this feast were off●red the first-fruits hence it was called the Feast of the first-fruits The feast of Tabernacles was solemnized the fifteenth day of the seventh moneth as a remembrance of that gracious preservation of the Israelites in the desart in tents and as a type of Christs incarnation Thanks also were given to God at this feast for the fruits and harvest whence it was called the Feast of Collection The lesser solemnities were The feast of Trumpets celebrated the first day of the seventh moneth in which the civil yeare had its begining the feast also of Expiation which fell out upon the tenth day of the same moneth That did represent the sounding of the Gospel this of our atonement to be made by Christ The Solemnities that were kept after divers years were the Sabbathical year and the year of Jubile The Sabbathical year or year of weeks was every seventh year in which there was a cessation from tilling the ground and from demanding of debts The yeare of Jubile was every fiftieth yeare in which all possessions returned to their owners and the Hebrew servants were set free A type of our freedome from Sin and Satan by Christ So much for the Ceremonial Law the Judicial Law was that which belonged to the constituting of the Jewish Commonwealth The RULES I. As the Ceremonial Law had relation to God so the Judicial to our Neighbour II. The Judicial Law binds us in those things that agree with the Moral Law and were of common right III. But what was of private right and commanded for the Jewish Commonwealth in particular doe no more bind us then the Municipal Lawes of other Commonwealths CHAP. XV. Of the Gospel and how it agrees with and differs from the Law HItherto we have seen out of the Law the necessity of Redemption now we are to see the truth thereof in the Gospel The Gospel is the joyful news or the Doctrine of the Son of God being sent into this world that he might assume our nature and might undergo the curse of the Law for us that by his perfect obedience to the same he might obtain life eternall to us The RULES I. The Law and Gospel agree in the chief efficient cause to wit God and in the instrumental namely the written Word but they differ in their outward instrumental causes both because the Law was delivered by Moses and the Gospel by Christ fully and also because the Law is by nature known to man but the Gospel is not except by Gods gratious revelation II. They agree in their common matter because on both sides obedience is required by promises and threatnings but they differ in their particular matter for the Law principally teacheth what we must do and the Gospel what we must believe III. They agree in their common form because on both sides the Looking-glass of perfect obedience is

consisting of a reasonable soul infused into him by God immediately Here we disallow not the Philosophers definition by which they call man a reasonable creature but we describe man in the Divinity-School more fitly for our purpose as we have now described him The RULES I. There is a threefold miraculous production of mans body mentioned in Scripture the first was of the dust of the earth without father and mother the second production was out of Adams rib without a mother the third was of the blood of the Virgin without a Father II. The soul of man is not propagated of seed by traduction but is immediately created by God and infused into the body Of mans Creation Moses writes thus Gen. 2. ver 5. 7. The Lord breathed into his nostrils the breath of life and man became a living soul In this place three things are mentioned 1. The immediate Creation of the soul for it is called the breath of God 2. His breathing for he saith He breathed into his nostrils 3. The personal union of body and soul in these words And he was made a living soul metonymically that is a living sensitive creature But that the souls now are immediately created by God and infused into the body is proved by these subsequent Reasons 1. Because otherways our souls should have another original then Adams had for ours must proceed of some pre-existent matter whereas Adams proceeded of none Neither will that objection hold concerning the different way or reason of generation and creation for nothing is generated of matter but what in the beginning was created of matter 2. Because the soul of Christ was not formed of seed by traduction for he was conceived not by the help of man but by the operation of the holy Ghost of the blessed Virgins blood 3. Because the Scripture when it speaks of the original of our souls it speaks as of a work of Creation not of nature Job 33.4 The Spirit of God hath made me and the breath of the Almighty hath given me life Zach. 12.1 The Lord stretcheth out the heavens and layeth the foundation of the earth and formeth the spirit of man within him where it is plain that this is reckoned among the works of Creation 4. Such is mans generation as his dissolution is but mans dissolution is that his body returns to dust and his Spirit to God that gave it Eccl. 12.9 Whereas then in mans dissolution the Spirit returns immediatly to God doubtless it was immediatly formed by him 5. Because the Scripture doth plainly distinguish between the parts of bodies and Spirits Heb. 12.2 6. Because the soul is indivisible into parts therefore cannot be produced but of nothing 7. Because if it were generated by traduction either it must be generated of a soul or of a body or of a soul and body together but it is not generated of a soul * A. R. The soul could not be produced out of any pre-existent matter neither corporeal because it is not a body nor incorporal because spirits and incorporeal substances admit no change or transmutation because of that which is incorruptible nothing can be generated not of a body because it is not corporeal not of a body soul together because so it should be partly corporeal partly incorporeal seeing then it is produced of nothing it must be produced by God alone whose alone property it is to make things of nothing III. These Physical Axiomes Like begets like and Man begets man remain true also in this case both because man begets man a person begets a person as also because by the work of the Parents the body is begot as it were the subject of the soul and so is united to the soul which is infused by God and so thus the whole man is brought into this world by generation 'T is true that man is the efficient cause of man but not according to all his parts for as he is said to kill a man that kills only his body so man is said to beget man though he begets not the soul Neither again is man in this respect ignobler then other living creatures whereas rather for this very cause mans generation is more excellent in that Gods immediate operation concurs with natures work IV. Mans soul is immortal not simply as though God could not annihilate it but by Gods ordination and that it cannot be destroyed by second causes V. The faculties of the soul are really different from the soul as qualities or proper accidents from their subject The reason of this is taken from the event because the essence of the soul remains entire when the faculties are shaken and weakned VI. The souls faculties are either meerly organicall as the vegitive and sensitive facultie or are such onely in part and for a time as the understanding and will the former operate not when the body is corrupted but these without the help of the body can exercise themselves and operate when the body is destroyed VII Libertie from coaction is an essential property of the will Otherways the will were no will CHAP. VI. Of Gods actual Providence GOds actual Providence is that by which not only he preserveth his creatures but also according to his great wisdom goodness power justice and mercy he governs all things The RULES I. To deny * A. R. For he could not bo God if he did not order things to their end but this is providence 2. He were not God if he were not good but this is seen as well in the ordering as in the creating of the World 3. He were not God if he were not prudent but providence is the chief part of prudence this Providence is to deny God himself II. Actual Providence differs from eternal as Execution from the Decree III. As in Gods eternal Providence the will of his good pleasure so in this his revealed will is chiefly seen IV. Providence doth not only consist in knowledge but also in the Government of all things both great and small V. Gods Providence takes not away but establisheth the second causes VI. What * A. R. The world were not perfect if all things were necessary nothing contingent therefore God would have contingencies to depend from contingent causes and necessities from causes necessary therefore what falls out necessarily is because God hath so disposed it things are contingent in respect of the second causes are necessary in respect of Gods providence but this necessity is of immutability not of coaction VII Gods Providence is far different from the Stoicks fatall necessity For the Stoical fate ties God to the connexion of secondary causes but the Christian fate makes a subordination of the second causes to Gods most free will of which he makes use voluntarily not of necessity out of indulgence rather then indigence VIII By Gods Providence both good and evil are governed IX Good things are ruled by an efficacious action or effectual working to which