Selected quad for the lemma: conscience_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
conscience_n	blood_n	bull_n	goat_n	1,261	5	10.5000	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A17650	A commentarie on the vvhole Epistle to the Hebrevves. By M. Iohn Caluin. Translated out of French; Commentarii in epistolam ad Hebraeos. English	Calvin, Jean, 1509-1564.; Cotton, Clement.	1605 (1605)	STC 4405; ESTC S107380	203,524	268

Answere the Apostle speakes here of the ordinarie condition of men 1. Cor. 15.51 1. Thess 4.17 so that those which in a moment shal be dispoyled of corruption by a sudden change are excepted out of this number For in this manner of speech he comprehends none but those which of long time haue waited in the dust for the redemption of their bodies Vers 28 He shall appeare the second time without sinne The Apostle still aimes at this marke to wit that we should not vexe our selues with vaine and froward desires after new purgations because the death of Christ alone is sufficient for vs. And therefore he saith that he once appeared with sacrifice to purge away sinnes and that by his second appearing he shall openly manifest what efficacie his death hath had so as sinne shall no more haue power to hurt To abolish sinnes that is by his satisfaction to deliuer those from the fault and from condemnation which haue sinned He saith many for all as in Rom. 5.15 True it is that Christs death profits not all but this comes to passe because their incredulitie hindreth them But it were in vaine to contend hereabouts in this place because the Apostle disputes not whether the death of Christ profits a few or many but his plaine meaning is that hee died for others and not for himselfe Wherefore he opposeth many to one onely But what meanes he by these words that Christ shall appeare without sinne By the word sinne some vnderstand the purgation or sacrifice purging sin as Rom. 8.3 and 2. Cor. 5.21 and in many other places of Moses but in my iudgement he meant something more speciall to wit that when Christ shall come hee shall manifest how true it is that hee hath abolished sinnes so as there shall be no more need of any other sacrifice to appease God As if hee should say when wee shall come before the iudgement seate of Christ then wee shall feele that nothing was wanting in his death To which that also is to be referred which he addes by and by after To saluation to those which looke for him Others doe construe it otherwise on this manner To those that looke for him for saluation But I thinke the other sense is more proper For his meaning is that those shall feele a full saluation from Christ who with quiet minds doe rest vpon it For this looking for is to be referred to the circumstance of the present matter True it is that the Scripture in other places attributes this in common to all the faithfull that they waite for the comming of the Lord to the end that by it they may be discerned from the vnbeleeuers to whom also the onely mention of this his comming is fearefull as soone as they heare tell of it but because the Apostle contends now that we ought to rest our selues satisfied in the onely sacrifice of Christ he calles it the looking for of Christ when being contented with this onely redemption we lust not after new remedies or helps CHAP. X. 1 For the law hauing the shadow of good things to come and not the very image of the things can neuer with or with the same those sacrifices which they offer yeare by yeare continually sanctifie the commers thereunto 2 For would they not then haue ceased to haue beene offered because that the offerers once purged should not haue had no more conscience of sinnes 3 But in * Leuit. 16.14 those sacrifices there is a remembrance againe euery yeare 4 For it is vnpossible that the blood of Bulls and goats should take away sinnes FOr the law hauing the shadow Vers 1 c. He borrows this similitude from the art of painting for he takes this word shadow in this place otherwise than it is taken Col. 2.17 where S. Paul calles the old ceremonies shadows because they had not the very substance of the things in them which they did represent But the Apostle saith here they were like rude draughts which are but the shadows of the liuely painting For painters are wont to drawe that which they purpose to counterfeit or represent with a cole A similitude setting forth the difference between the law and the Gospell before they set on the liuely colours with the pensill The Apostle then puts this difference betweene the law and the Gospell to wit that that which at this day is drawne and painted with fresh and liuely colours was onely shadowed out vnder the law by a rude or grosse draught Thus he yet againe confirmes that which he said before to wit that the law was no vaine thing neither the ceremonies thereof vnprofitable For although it had not the perfect image of heauenly things as if the workeman had put his last indeauour to it yet euen this rough draught was greatly profitable to the Auncient Fathers albeit our condition be now much better And let vs obserue that euen those things which are now set before our eyes were shewed to them a farre off The Iewes and Gentiles haue but one means of saluation for the substance the diuersitie stands onely in the manner of reuelation And therefore both we and they haue the same Christ the same righteousnesse the same sanctification and the same saluation there is no difference or diuersitie but in the manner of setting them forth I thinke by these words of good things to come he meanes eternall good things I confesse indeede that the kingdome of Christ which we now enioy was long agoe foretold to come but the words of the Apostle signifie that we haue the liuely pourtraiture of good things to come He meanes then that sample and spirituall patterne the full enioying whereof is deferred vntill the day of the resurrection and to the world to come And yet I doe againe confesse that these good things began to be reuealed from the beginning of Christ his kingdome but the question is now that the good things to come in this place are not onely so called in regard of the old Testament but because we also doe yet hope and waite for them Which they offered yeere by yeere continually He speakes chiefely of the yeerely sacrifice whereof mention is made Leuit. 16. although in naming one kind he comprehends the whole Thus he reasoneth then Where there is no more conscience and remorse for sinne there also is no more need of oblations Now vnder the Law they offered one and the same offering often Therefore it followes that God was not satisfied the condemnation taken away neither the consciences of men quieted for if it had been otherwise they would then haue ceased to offer any more sacrifices Moreouer we are diligently to obserue that he saith with the same sacrifices which had the like reason For they were esteemed rather by the same ordinance of God than of diuers beasts And this argument alone is sufficient of it selfe to refute the subtiltie of the Papists by which they thinke they

we must note the Antithesis that is betweene the flesh and the conscience He saith that those who offered sacrifices vnder the Law could not be washed by them spiritually or inwardly within the conscience His reason is added because al the ceremonies were carnall What leaues he now more vnto them Vers 10 Some indeed doe commonly vnderstand this as if the Apostle should say that this washing was a profitable schoolmaster among men seruing them for honestie but those which are of this opinion do not weigh the promises which are added hereunto as they deserue And therefore it is a fancie which ought vtterly to be reiected Also they doe ill expound the Iustifications of the flesh saying that they are so called because they onely purge or sanctifie the bodie seeing the Apostle thereby meanes that these earthly figures reach not vnto the soule For although such figures were true testimonies of perfect holinesse yet had they not this holinesse in them neither could they giue it vnto men For it was needfull that the faithfull should bee brought to Christ by such helpes to the end they might seeke that in him which was wanting in the figures Question If it bee demaunded wherefore the Apostle speakes so meanly and as it were in contempt of the Sacraments ordained of God in thus lessening of their vertue Answere I answere he doth it because he separates them from Christ for we know that when we esteeme them by themselues they are but weake elements of the world as S. Paul calles them Gal. 4.9 Whereas he saith vntill the time of reformation he alludes to the prophecie of Ierem. 31.37 for the new couenant succeeded the old as a reformation of it He doth purposely name meates and drinkes and such other things which were of no great importance because men might the more certainly iudge by these small and light obseruations how farre off the Law was from the perfection of the Gospell But Christ being come an high Priest Vers 11 c. Now he brings foorth the truth of the things which were vnder the law to the end that turning away their eyes from the figures they might looke vnto Christ in whom the substance was to bee found For he which beleeues that all that which was then shadowed out was truly manifested in Christ will no longer entangle his minde about shadowes but will embrace the truth and the very bodie it selfe Now we must diligently note the parts wherein he compares Christ with the high Priest who was in old time vnder the Law He said that the high Priest onely entred euery yeere once into the Sanctuarie with blood for the purgation of sinnes Christ hath this in common with him that he onely is put into the dignitie and office of the high Priest But yet there is a difference that Christ is come vpon this and hath brought with him eternall benefits which causeth that his Priesthood is perpetuall Secondly the ancient Priest ours who is Christ had this in common that both of them entred into the Holiest of all by the Sanctuarie but in this they differ that Christ onely is entred into heauen by the temple of his bodie Whereas the most holy place was open to the high Priest onely once a yeere to make the purgation of sinnes this did alreadie somewhat darkly represent the onely oblation of Christ This once then is common to them both but to the earthly Priest it was yeerely and to the heauenly Priest eternally vntil the consummation of the world The offring of blood is cōmon to thē both but there is great difference in the blood because Christ offred not vp the blood of beasts but his owne blood Satisfaction was common to them both but the satisfaction of the law was reiterated euery yeere because it was without efficacie contrariwise the satisfaction made by Christ hath his efficacie alwaies and is the cause of eternall saluation Thus there is scarcely a word which hath not his weight Whereas others haue turned it Christ an high Priest present c. do not rightly expresse the Apostles meaning For he signifies that the Leuiticall Priests hauing performed their office vnto the time appointed for them Christ was put into their place as wee haue seene chap. 7. By this clause of good things to come are signified eternall good things For as in this place the time to come is opposed to the time present so also are the good things to come to those present The summe is that wee are brought into the kingdome of heauen by the Priesthood of Christ and are in such wise made partakers of spirituall righteousnesse and of eternall life that it is vnlawfull for vs to desire any better things Christ therfore hath wherewithall for to hold vs and satisfie vs in himselfe By a greater and more perfect Tabernacle c. Although some expound this place d●●ers waies yet I doubt not but the Apostle vnderstands it of the bodie of Christ For as the Leuiticall Priests in former time entred into the most holy place by the commō Sanctuarie so Christ is entred into the heauenly glorie by his bodie because ordained to bring men to Christ the eternall saluation of the soule onely depending on him so the sacrifices were true testimonies of this saluation What meanes the Apostle then when hee mentioneth the purification of the flesh Surely he speakes of the figuratiue or sacramentall purgation in this sense If the blood of beasts were a true witnes of purgation The blood of beasts purified sacramentally but Christs blood doth it really so as it sanctified and did purifie sacramentally how much more shall Christ himselfe who is the truth I say not beare witnes of purgation by outward ceremonie but shall indeede giue it to the consciences And therefore it is an argument from the signes to the thing signified because the effect of the thing farre excelleth the truth of the signes Who by the eternall Spirit Ver. 14 c. Now he shewes very plainly from whence the death of Christ takes his dignitie to wit from the vertue of the Spirit and not from the outward act For Christ indeed suffered as hee was man but this his death is healthfull for vs by reason of the efficacie which came from the Spirit For the sacrifice of our eternall purgation was more than a humane worke And for this cause he calleth the eternall Spirit to the end wee might know that the reconciliation which he made was eternall When hee saith without spot although he alludes to the sacrifices of the law where the beasts that were sacrificed ought to bee free from imperfection or fault yet notwithstanding his meaning is that Christ onely is the proper and lawfull sacrifice to appease God For some fault might alwaies be found in the others And for that cause he said before that the couenant of the law was not so perfect but some fault was to be found therewith Christs sacrifice absolutely perfect in