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
A53696	Exercitations on the Epistle to the Hebrews also concerning the Messiah wherein the promises concerning him to be a spiritual redeemer of mankind are explained and vindicated, his coming and accomplishment of his work according to the promises is proved and confirmed, the person, or who he is, is declared, the whole oeconomy of the mosaical law, rites, worship, and sacrifice is explained : and in all the doctrine of the person, office, and work of the Messiah is opened, the nature and demerit of the first sin is unfolded, the opinions and traditions of the antient and modern Jews are examined, their objections against the Lord Christ and the Gospel are answered, the time of the coming of the Messiah is stated, and the great fundamental truths of the Gospel vindicated : with an exposition and discourses on the two first chapters of the said epistle to the Hebrews / by J. Owen ...	Owen, John, 1616-1683.	1668 (1668)	Wing O753; ESTC R18100	1,091,989	640

priest who Levit. 4.3 The whole Congregation The Ruler A private person The time and manner of this sacrifice The sprinkling of bloud in it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The trespass-offering It s difference from the sin-offering 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Consecration offerings Second sort of Corbans Terumoth § 1 THe principal Worship and Service of God both in the Tabernacle and Temple consisted in Offerings and Sacrifices For these did directly represent and in their general nature answered that which was the foundation of the Church and all the Worship thereof namely the Sacrifice of the Son of God and he is called the Lamb of God which taketh away the sin of the world Joh. 1. v. 29. because he fulfilled and perfectly accomplished what was prefigured by the sacrifice of Lambs and other creatures from the foundation of the world Neither were these Offerings and Sacrifices any thing but means of Gods institution for men to express by them their faith in the first promise Nor were Sacrifices in general now first instituted nor the kinds of them first appointed but the most of them were observed upon Divine Revelation and command from the entrance of sin and giving of the Promise only they were rescued in the repetition of them unto Moses from the superstition that was grown in their observance and directed unto a right Object and attended with suitable instructive Ceremonies in the manner of their performance § 2 Now these Offerings were of three sorts First those of the Court or Brazen Altar by bloud and fire Secondly those of the Sanctuary at the Altar of Incense and table of Shew-bread Thirdly those of the most holy place before the Ark Mercy-seat and Oracle The first of these represented the bloudy death of Christ and sacrifice on the Cross the second his Intercession in Heaven and the third the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or effects of both in Attonement and Reconciliation And these our Apostle mentions chap. 8. v. 3 4. Every high priest is ordained to offer gifts and sacrifices and there are priests that offer gifts according to the Law Chap. 9. v. 7. Into the second went the high priest alone once every year not without bloud which he offered for himself and the errors of the people v. 12. By the bloud of bulls and calves v. 13. The bloud of bulls and calves and the ashes of an heifer sprinkled v. 22. Almost all things are by the Law purged with bloud chap. 10. For the Law having a shadow of good things to come not the very image of the things can never with those sacrifices which they offer year by year continually make the comers thereunto perfect For then would they not have ceased to be offered because that the worshippers once purged should have had no more conscience of sins But in those sacrifices there is remembrance again made of sins every year For it is not possible that the bloud of bulls and goats should take away sins Wherefore when he cometh into the world he saith Sacrifice and offering thou wouldest not v. 11. And every priest standeth daily ministring and offering oftentimes the same sacrifices which can never take away sin Chap. 13. v. 11. For the bodies of those beasts whose bloud is brought into the sanctuary by the high priest for sin are burnt without the camp Evident it is that these and the like passages wherein our Apostle refers to the institution § 3 nature use end and manner of the observation of sacrifices cannot be rightly understood without some distinct notion of them as prescribed by God unto Moses and observed by the people under the Old Testament I shall therefore here give a brief system of them and account concerning them Sacrifices of the Altar in general were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Corbanim The name it may § 4 be of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not distinctly applied unto every sort of them but whereas every thing that any man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 brought nigh to dedicate or offer unto God was thence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we may allow it to be the general name of all sacrifices And therefore on the close of the annumeration of all Fire-offerings it is added This is the Law which the Lord commanded Moses in Mount Sinai in the day that he commanded the children of Israel to offer or bring nigh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their Corbans that is offerings or sacrifices of all sorts Now every 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Isha a Firing or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Terumah an heave-offering § 5 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tenupha a wave-offering the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ishim were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 kodesh kodashim holiness of holiness or most holy all but one the other were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 kodesh hi●●ulim holiness of prayses Levit. 19.24 The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Fireings Fire offerings were expresly of six sorts as they are distinctly § 6 set down Levit. 7. v. 37. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hola the Burnt offering 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mincha the Meat offering 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chataath the Sin-offering 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ascham the Trespass-offering 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Milluim Consecration 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Zebach Shelamim Peace-off●rings so are they rendred by ours how rightly we shall see afterwards Besides the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mincha contained that properly so called the Meat-offering and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nesek the Drink-offering The LXX render the verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is the Law of whole Burnt offerings and of sacrifices and for sin and trespass and of perfection or consummation and of the sacrifice of salvation The particulars shall be examined as they occur The Vulgar Latine reads the words Lex holocausti sacrificii pro peccato delicto pro consecrasione pacific●rum victimis This is the Law of the whole-burnt-offering and of the sacrifice for s●n and trespass and for consecration and for the sacrifices of peace-makers And herein either the Mincha is wholly left out or the words should be read sacrificii pro peccato and so answer to the Greek expressing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sacrifi●ium though improperly These 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fire offerings are moreover distinguished into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Zebach and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 § 7 Mincha in a large sense For it is evident that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mincha is used very variously For 1. Sometimes it is of as large a signification as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Corban it self and is frequently applied unto offerings of bloud as well as of meat and drink Gen. 4. v. 4. 2 Sometimes it is contra-distinguished to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and denotes all sacrifices by fire not of beasts and bloud Psal. 40. v. 6. Dan. 9. v. 27. Levit. 7. v. 34. 3. Sometimes it

it for the most part by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as doth our Apostle Chap. 10.6 that which is wholly consumed or burnt as this was all but the skin For the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mentioned v. 8. and Chap. 8. v. 20. and no where else in the Scripture rather signifies the whole trunk of the body after the head was cut off then the fat of the Cawl as we render it And it is not unlike but they might make use of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because the beginning of it answers in sound unto the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for that they were at a loss in expressing the names of the particular Sacrifices hath been declared But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to ascend and because things that do so do disappear and seem not to be it denotes also to consume or to be consumed and from either of these significations this Sacrifice which was wholly burnt may take its name § 19 In the Manner of this Sacrifice it is observable that he who brought it was to put his hand on the head of it v. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and put his hands upon the head of the Burnt-Offering lay them on that the Beast might seem to bear and sustain them so we after the Vulgar Latin Manus suas his hands in the Original his hand And the Hebrews are divided whether he laid on only one hand his right hand or both Chap. 16. v. 21. Where the High Priest was to perform this duty in the name of the people it is said expresly that he shall put 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both his hands on the head of it whence most conclude that both the hands are here also intended But this seems rather to be an Argument unto the contrary For in saying that the High Priest who was to offer for himself as well as the people in his performance of this work shall lay both his hands and when a private person did it he shall lay on his hand the Holy Ghost seems to intimate a difference between them in this action And this Ceremony was observed only when the Offerings was of Beasts not so when it was of Fowls or Birds And when the season of the Sacrifice was stated by Gods prescription for the use of the People the Priest was to perform this duty The meaning of the Ceremony was quod illorum capiti sit typically and representatively to impose the sin of the Offerer on the head of the Offering to instruct us in the bearing of our sin by Christ when through the eternal spirit he offered himself unto God Secondly The Beast now a Corban by being brought unto the Altar was to be § 20 slain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 5. He shall kill the Bullock that is say some he that brought the Offering was to kill it For say they those that killed the Offering are distinguished from them that took the blood of it and sprinkled it on the Altar 2 Chron. 29.22 So they killed the Bullocks and the Priests received the blood and sprinkled it on the Altar But those slayers seem not to have been the People but the Levites who were to assist the Priests in their Service Numb 8.19 and who in all greater Sacrifices did the outward work of killing and slaying See 2 Chron. 35. 10 11. as also it is said expresly that they slew the Paschal Lamb 2 Chron. 30. And unto this killing of the Bullock or Kid or Lamb answered the wringing off of the head of the Bird if the Burnt Offering were of Fowls which is expresly said to be done by the Priest v. 15. And of him that kills the Offering v. 5. it is said he shall flay it and cut it into its pieces v. 6. which was the work of the Priests and their Assistants The place where it was to be killed was on the North side of the Altar v. 11. And when it was killed the blood was taken or wrung out and sprinkled about the Altar v. 5. which sprinkling of blood was used in all Sacrifices of living Creatures as eminently prefiguring our sanctification or purifying of our hearts from an evil conscience by the sprinkling of the blood of Christ Heb. 9.14 Chap. 12.24 The Beast being killed was slayed and opened made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 § 21 naked and opened which our Apostle alludes unto Chap. 4.13 Afterwards it was cut into pieces v. 6. which pieces were salted Chap. 2.13 and then laid in order on the wood upon the Altar v. 8. as also were the legs and inwards after they were washed v. 9. As our bodies in our approach unto God are said to be washed with pure water Heb. 10.22 The everlasting fire typing out the eternal Spirit through which Christ offered himself unto God Heb. 9.14 being applyed by the Priest unto the Wood the whole was incinerated Psalm 20.3 continuing to burn it may be all night long though no Sacrifice was to be offered but by day which made them watch for the morning Psalm 130.6 The differing Ceremonies in killing and offering of the Fowls are clearly expressed in the same Chapter The End of this Offering was alwayes to make Attonement So the Text § 22 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 4. It shall be accepted for him to make Attonement for him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sayes One Quod latinè vertitur expiare hoc est Deo aliquem commendare it is to commend any one to God A sense which neither will the word bear nor the nature of the thing admit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is alwayes to be accepted and for what end shall the Sacrifice be accepted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to appease attone to make attonement for him as we shall shew elsewhere not absolutely this it could not do Heb. 10. 1 2 3. but in a Representation as they were a shadow of good things to come v. 11. There are reckoned up eighteen times wherein this kind of Offering was to be made § 23 by express Institution the annumeration whereof belongs not unto us in this place Nine of them refer unto particular occasions and emergencies the other nine had their fixed seasons occurring daily monethly or annually Only we may observe that of this kind of Offering was the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the juge sacrificium or continual Sacrifice which was offered Morning and Evening with whose final removal or taking away the Church and Worship of the Jews utterly ceased Dan. 9.27 And as it had a precise command for its being offered Morning and Evening continually so in the constant acknowledgement of God therein in the vicislitudes of Night and Day there was such a suitableness to the Light and Law of Nature in it that it prevailed among the Heathen themselves in their Idolatrous Services witness that of Hesiod 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let Offerings and Sacrifices burn At Evening and at Sacred Lights return And

unto him to be agitated and terrified as it were at his pleasure To this end were Persons excommunicate given up unto Satan to vex 1 Tim. 1.20 He threatens them as an Executioner with the work that he hath to do upon them 4. God hath ordained him to be the Executioner of the sentence of Death upon stubborn sinners unto all Eternity partly for the Aggravation of their Punishment when they shall alwayes see and without relief bewail their folly in hearkening unto his Allurements and partly to punish himself in his wofull Employment And for these several Reasons is Satan said to have the power of death And hence it is evident That VIII All the Power of Satan in the world over any of the sons of men is founded in Sin and the Guilt of Death attending it Death entered by sin the Guilt of sin brought it in Herewith comes in Satans interest without which he could have no more to do in the Earth than he hath in Heaven And according as sin abounds or is subdued so his Power is enlarged or streightned As he is a Spirit he is mighty strong wise as sinful he is malitious subtle ambitious revengeful proud Yet none of all these give him his Power He that made him can cause his sword to pierce unto him and preserve man though weak and mortal from all his force as a mighty Spirit and his Attempts as a wicked one And yet these are the things in him that men are generally afraid of when yet by them he cannot reach one hair of their heads But here lyes the foundation of his power even in sin which so few regard Then IX All sinners out of Christ are under the power of Satan They belong unto that Kingdom of Death whereof he is the Prince and Ruler The whole world lyes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the power of this wicked one If the Guilt of death be not removed from any the Power of the Devil extends unto them A power indeed it is that is regulated Were it Soveraign or absolute he would continually devour But it is limited unto times seasons and degrees by the Will of God the Judge of all But yet great it is and answerable unto his Titles the Prince the God of the world And however men may flatter themselves as the Jews did of old that they are free if they are not freed by an interest in the death of Christ they are in bondage unto this beastly Tyrant and as he works effectually in them here he will ragingly inflict vengeance on them hereafter 3. He is destroyed To destroy him The sense and importance of the word here used was before declared It is not applyed unto the Nature Essence or Being of the Devil but unto his Power in and over death As it is elsewhere declared John 12.32 Now is the Judgement of this world now is the Prince of this world cast out that which is here called the destroying of the Devil is there called the casting out of the Prince of this world It is the casting him out of his Power from his Princedom and Rule and Col. 2.15 Having spoiled principalities and powers he made an open shew of them triumphing over them in his cross as Conquerors used to do when they had not slain the Persons of their Enemies but deprived them of their Rule and lead them Captives The Destruction then here intended of him that had the power of death is the Dissolution Evacuation and Removing of that Power which he had in and over death with all the effects and consequences of it 4. The means whereby Satan was thus destroyed is also expressed It was by death by his own death This of all others seemed the most unlikely way and means but indeed was not only the best but the only way whereby it might be accomplished And the manner how it was done thereby must be declared and vindicated The fourfold power of Satan in reference unto death before mentioned was all founded in sin The Obligation of the sinner unto death was that which gave him all his Power The taking away then of that Obligation must needs be the Dissolution of his Power The foundation being removed all that is built upon it must needs fall to the ground Now this in reference unto the Children for whom he dyed was done in the death of Christ Virtually in his death it self Actually in the Application of it unto them When the sinner ceaseth to be obnoxious unto death the Power of Satan ceaseth also And this every one doth that hath an interest in the death of Christ for there is no condemnation unto them that are in Christ Jesus Rom. 8.1 And this because he dyed he dyed for their sins took that death upon himself which was due unto them which being conquered thereby and their Obligation thereunto ceasing the Power of Satan is therewith dissolved The first Branch of his Power consisted in the bringing of sin into the world This is dissolved by Christs taking away the sin of the world John 1.29 which he did as the Lamb of God by the Sacrifice of himself in his death typified by the Paschal Lamb and all other Sacrifices of old Again His power consisted in his Rule in the world as cast under sin and death From this he was cast out John 12.32 in the death of Christ when contending with him for the continuance of his Soveraignty he was conquered the ground whereon he stood even the guilt of sin being taken away from under him and his Title defeated And actually Believers are translated from under his Rule from the Power of Darkness into the Kingdom of Light and of the Son of God Nor can he longer make use of death as poenal as threatned in the curse of the Law to terrifie and affright the consciences of men for being justified by faith in the death of Christ they have peace with God Rom. 5.1 Christ making Peace between God and us by the blood of his Cross Ephes. 2.14 15. 2 Cor. 5.19 20 21. the Weapons of this part of his Power are wrested out of his hand seeing Death hath no power to terrifie the conscience but as it expresseth the curse of God And lastly his final Execution of the sentence of death upon sinners is utterly taken out of his hand by the death of Christ inasmuch as they for whom he dyed shall never undergo death poenally And thus was Satan as to his power over death fully destroyed by the death of Christ. And all this depended on Gods Institution appointing the satisfactory sufferings of Christ and accepting them instead of the sufferings of the children themselves The Socinians give us another Exposition of these words as knowing that insisted on to be no less destructive of their Error than the death of Christ is of the power of the Devil The Reason hereof saith Schlictingius is quia per mortem Christus adeptus est supremam potestatem in omnia qua