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	flesh_n	purge_v	1,325	5	9.3600	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A57477	The preciousnesse of Christ unto beleevers. Or, A treatise wherein the absolute necessity, the transcendent excellency, the supereminent graces, the beauty, rarity and usefulnesse of Christ is opened and applyed. By John Robotham, preacher of the Gospel	Robotham, John, fl. 1654.	1647 (1647)	Wing R1733; ESTC R208474	115,896	303

drops of bloud which hee did sweat in his agony had nothing availed without death Death is the summe of the curse due to us in the day that thou eatest thereof thou shalt die the death Christ then dying for us here was the accomplishment of all his sufferings and the height of his love towards us Surely that bloud must needs be very precious which could not be let out but the vitall spirits must follow after it Those that professe skill in words doe derive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bloud from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth to burne or to kindle whether this be a true etymologie or not I will not dispute the heate that is in the bloud of a living creature if at leastwise in good temper speakes for it sure I am that the bloud of Jesus Christ shed for our sinnes both testifies his ardent and burning love toward us and requires a like affection in us the kindling and fiering of our love toward him Fourthly the preciousnesse of Christs bloud appeares likewise from the personall union of his manhood with his God-head The Divine and humane natures of Christ subsisting together in one and the same person is called an hypostaticall union properly the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies a placing or standing under when the Godhead stands under the manhood and the manhood is taken into the same person with the God-head this is hypostaticall Now from this marvellous and wonderfull union floweth though not a reall communication of properties yet a promiscuous predication of them as if they were all alike common and naturall to both natures Hence the manhood is said to be in heaven even while it was circumscribed compassed with a place on earth John 3. 13. and on the other side the bloud of the humane nature is called the bloud of God Acts 20. 28. and else where by reason of this union God himselfe is said to be crucified Oh how precious was the bloud of Christ then doubtlesse it had more worth in it then all the creatures in Heaven and earth Angels and men and all the world beside The uniting and consequently the cooperation and compliance of the impassible Deity in the same person with that soule and body which suffered must needs put infinite dignity and preciousnesse beyond all account upon the bloud of Christ yet this was not thought too deare for his Saints Fiftly and lastly the blessed effects of Christs bloud is another strong Argument of the inestimable value and price of it It justifies our persons in the sight of God It frees us from the guilt from the punishment and from the power of all sinne It saves us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from that wrath that is to come 1 Thessalonians 1. 10. Wicked people are Light and merry-hearted and never dreame of an after recoming but there is a thunder shower of Gods wrath to come which will light heavily upon the heads of unbeleeving ones Wee are all of us by nature obnoxious to and involved in this danger therefore the Apostle useth the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 snatching or pulling us out from the wrath to come even wee of the children of God wee of the Corporation and society of the Saints we Beleevers as well as others were liable to this wrath but Christ hath d●livered us this is his tender loving kindnesse and good will to his Elect. Againe the bloud of Christ obtaines eternall redemption for us Heb. 9. 12. whence it is that the Apostle opposes it to Gold and Silver though these be among the most precious things that the Earth affords yet being corruptible and transitory they cannot purchase incorruption and eternity for us The bloud of Christ is the price of our Redemption yee are bought with a price saith the Apostle 1 Cor. 7. 23. and a like phrase he uses in the end of the precedent chapter yet there is neither a pleonasme in the words that is to say a fulnesse of speech though that sometimes be rhetoricall enough nor impropriety or unfitnesse of Language as if a thing could be bought without a price though I confesse the Scripture in some respects doth sometimes speake so neither is there an hebraisme whereby words of the same signification are itterated and repeated ob vehementiam to set the matter on with the greater vehemency and force but the word price is used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to shew the superlative excellency and dignity of the price wherewith the Saints are bought so that ye are bought with a price is as much as to say yee are dearely bought 't was a price with a witnesse that was given for you a price of inestimable value a price past the number of a man it cannot be calculated or summed up it is so infinite such a rich and exceeding price is the bloud of Jesus Christ costly and chargeable were our soules that required such a ransome This is the price wherewith wee are bought from the earth bought out of Hell and bought into Heaven and everlasting glory This is the price that redeemeth us from condemnation and this is it that cleanseth us from the filth and staine of sinne This is it that purgeth our Consciences from dead workes to serve the living God Heb 9. 14. The Apostle in that place draweth an Argument ● minori ad majus as the Logician speakes If typicall rites and sacrifices as the bloud of Bulls and goates and the ashes of an Heifer sprinckled upon the uncleane availed for externall Sanctification namely for the purifying of the flesh legally and ceremonially how much more shall the bloud of Christ sprinkled upon our Consciences purge away the guilt of sinne and avayle to the internall spirituall and everlasting sanctifying of our persons Againe by this bloud it was that Christ as the high Priest of our profession that is of Christians entred into Heaven so saith the Apostle Heb. 9. 12. Christ entred ●y his owne bloud into the holy place hee did not enter into the presence of God as the high-priest of old did with the bloud of Goates and Calves what should those slender things doe in the Tabernacle made without hands there are no such meane and poore offerings there Neither did Christ enter to offer for himselfe as well as for his Family as Aaron did Levit. 16. 6. he had no need of expiation himselfe but he went into the holiest to offer for his people only whom he hath for ever washed justified and sanctified not with bloud of others as the Apostle speakes but with his owne bloud Lastly from the precious bloud of Christ we also that are so cleansed and purged have boldnesse to enter into the holiest Heb. 10. 19. 20. The bloud of Christ breeds us and begets us this confidence The Apostle in that place doth covertly oppose the liberty of Christians unto the restraint of them that lived under the Law The Jewes of old might not presse into the Holy of Holies it

Father begotten yet eternall and the Holy Ghost is proceeding from them both yet eternally too for though they be one before another in order of nature yet not in order of time But now here is the Question seeing the Father is first the Sonne second and the Holy Spirit last in that naturall order why doth the Apostle in the fore-mentioned place set the Sonne first verily because he is next and immediate unto us being our Mediatour being the canalis or conduit pipe as I may say by which the love of God and the communion of the Holy-Ghost is brought and conveyed to us as the meanes is ever before the end Now the Saints being convinced and perswaded of this Truth this is the thing that makes Christ so deare and precious unto them as he is if Isaac loved Esau for his venison for a carnall respect much more have wee cause to love the Lord Jesus and highly to esteeme of him having procured for us the love of the Father a love like Jonathan's love to David passing the love of women yea a love of infinite dimensions and measures if I may so speake the breadth of it is infinite because it is without respect of persons the length also infinite because it is from everlasting to everlasting the depth infinite because it redeemes and delivers from Hell and the height likewise infinite because it lifts us up to Heaven Certainly Christ having purchased such a wonderfull love as this he must needs be precious he must needs be amiable and lovely to a beleeving soule Secondly for the pardon of sinne there is likewise an absolute necessity of Christ The bloud of Christ onely and not of Buls and Goats is availeable to take away sinnes The soule being convicted of its sinfulnesse speakes as the Prophet doth Who among us shall dwell with devouring fire who among us shall dwell with everlasting burnings God is devouring fire and everlasting bumings in relation to sinners his wrath is the fewell of Hell as I may say the breath of his indignation is like a river of brimstone kindling and perpetually maintaining the flames of Tophet what shall the poore sinfull soule doe now here 's nothing but menaces and threatnings terrours and amazements death and destruction and where is the remedy verily no where but in Christ alone Israel passing through the wildernesse had a cloud to cover him and defend him from the scortching Sunne-beames now what was this cloud but a type and shadow of Christ as the Apostle makes it 1 Cor. 10. 1. hee makes there the cloud and the Sea and the Manna and the water of the Rocke to be all figures and Images of Christ Christ is a sea to wash Manna to feed water to refresh and a cloud to hide the soule from the hot and burning wrath of God the fiery beames of that wrath would surely suffocate it and stifle it were not the bloud of Christ interposed and set between to veile it the bloud of Christ obnubilates and covers the soule from the fierce anger of God it is Christ onely that reconcileth us to God it is he alone that is our Advocate to plead our cause with his Father when man had sinned Justice and Mercy strove one with another seemed to be at variance Christ redintigrates them and makes them friends againe he is our blessed Umpire to set there two together againe giving satisfaction to Justice and place to mercy so honouring and dignifying both making both to rejoyce both to kisse and embrace each other God smels a sweet sav●ur of rest in Christ onely all the hilasticall and propitiatory sacrifices of the Law did ●●oke to him as to their end and substance of themselves they could not pu●ge away the guilt of the least sinne the repetition of them as the Apostle teacheth showes plainely how invalid they were to expiate the crimes and offences of the soule the strictest observance of them could not make the worshipper perfect as touching cleerenesse of Conscience Heb. 9. 9. When David cryes purge me with bysope and I shall be cleane wash me and I shall be whiter then snow he alludes indeed to the Leviticall Ceremony but he aimes at the bloud of Christ onely this alone was able to purge away his foule spot his hainous sinne of murder would not out by any other washing then this In one of the old sacrifices there were two Goates appointed one to be slaine and the other to be kept alive which was called the scape-Goate now both these have an eye to Christ the slaine or sacrificed Goate was a type of his dying for sinne and the surviving or scape-goate figures his rising againe and ever living to mainetaine the worth of that oblation the Apostle saith that he ever liveth to make intercession for us and how doth he make intercession but by continuall holding forth in the presence of his Father the merit of his sufferings so that still Christ both dying and living is the fountaine of our peace and attonement with God still Christ is he and the onely he that obtaineth remission of sinnes for us Now if wee consider the many and great benefits that redound to us by the pardon of sinne we must needs conclude that Christ is very precious by whom we enjoy such a mercy When sinne is pardoned there is an end of Gods heavie wrath and displeasure Satan's Kingdome goes downe the power of our corruptions daily decaying we have peace and joy within whereas before wee had nothing but raging stormes and tempests and a very hell in our Consciences our prayers finde acceptance at the throne of Grace all the creatures are in league with us and are become our faithfull servants that which comes from them is sweet and benigne healthfull and good our blessings are blessed yea our very curses if they may be so called are likewise blessed unto us Judgements are removed every bitternesse is taken away even the sting of death is puld our Christ as a tree of most excellent vertue is cut downe and throwne into our Marah Some things may worke adve●sly and crosly to us but the Apostle speakes of a cooperating or working together which makes amends for all all things worke together saith he for good unto them that love God Rom. 8. 28. and they be such that have their sinnes pardoned Though some things worke untowardly and against the haire as I may say yet take them altogether and there is a blessed harmony and complyance a sweet relishablenesse and savourinesse in them one thing doth recompence and make up another the mixture of sweet and sowre through the wisdome and mighty working of God is very demulcent and wholsome full of benediction and blessednesse that even the sinnes of the Godly are an advantage to them and turne to their melioration and betternment God makes use even of them to doe his children good he brings meate out of the very eater and converts the causes of damnation into

the Temple doe profane the Sabbaoth and are blamelesse though there were but one High-Priest yet there were many inferiour sacrificing Priests at once Heb. 9. 6. But now Christ was a Priest alone he by himselfe alone hath appeared to take away sinne he hath by himselfe purged our sinnes Heb. 1. 3. his owne selfe bare our sinnes in his owne body on the tree 1 Pet. 2. 24. and hence it is that he cries out in the Prophet I even I am the Lord and beside me there is no Saviour Secondly in the Leviticall Priesthood there was a change a succession and a moveablenesse and hence it came to passe that there were many Priests be 〈…〉 〈◊〉 the Apostle they were not suffered 〈…〉 by reason of death Heb. ● 23. But 〈…〉 is for ever after 〈…〉 of Melchise●●● 〈◊〉 ●●ich Melchisedec was 〈…〉 Father 〈…〉 Mother 〈◊〉 beginning of life or end of dayes Heb. 7. 3. ●●at is his Priesthood came not by Father or Mother or kindred as that of the Tribe of Levi did the Leviticall Priests had their Priesthood by generation by succession from Father to sonne it was hereditary to them neither might they be put beside it except it were for some naturall blemish as blindnesse lamenesse crookednesse and the like Levit. 21. 17 18 c. But Melchisedec's Priesthood was not after this manner his was not by naturall descent but it was instituted and given him of God at a time nev●● mentioned in the Scripture neit●●● 〈◊〉 the expiration or ending there 〈…〉 ●●oken of that so he might be an ap●●●semblance and figure of the everlasting Priesthood of Christ who hath as the Apostle teacheth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an impasseable Priesthood a Priesthood that cannot passe or be translated from him to another Heb. 7. 24. in the priesthood of Aaron's order every Priest bare office but for his owne time and they were subject to be put out for misdemeanor as wee see in Abiathar 1 King 2. 26. yea and the whole order was dissolved at the death of Christ But Christ himselfe is a Priest for ever he ever liveth to make intercession for us his priesthood continueth unto the end of the world yea and the vertue of it infinitely beyond all time therefore he will have no successour or Vicar Christs Priesthood like Melchisedec's came neither by Father or mother as you heard for he was of the Tribe of Judah of which the Apostle saith there is no mention made as touching priesthood save onely that a King of Judah did once to his cost usurpe that Office and againe as wee read not of the moments of Melchisedec's either inauguration or ceasing so was Christ ever from the beginning of the world a Priest and ever shall be to the end yesterday and to day and the same for ever Thirdly the Leviticall priests offred dayly offerings oftentimes the Priests went alwayes into the first Tabernacle accomplishing the service of God Heb. 9. 6. and the High-Priest entred into the holy place viz. the inmost Tabernacle every yeare with bloud ver 25. But Christ offred but one sacrifice once for ever once in the end of the world hath he appeared to put away sinne by the sacrifice of himselfe saith the Apostle ver 26. and he doth illustrate this Truth by a simile and confirme it by an Argument His simile is in those words as it is appointed unto men once to die but after this the Judgement so Christ was once offred to beare the sinnes of many and unto them that looke for him shall bee appeare the second time without sinne unto Salvation Heb. 9. 27 28. the explication or unfolding of this similitude take thus as there is nothing interposed between the death of a man and his eternall doome or Judgement nothing can either marre or mend his estate but as the tree falleth so it shall lie whether toward the North or toward the South toward Heaven or toward Hell so between the death of Christ and his second coming there is no hilasticall or expiatory sacrifice interjected either to adde perfection to the first or to ransome those that had contemned it and to this lookes that Scripture where it it is said if wee sinne wilfully after that wee have received the Knowledge of the Truth there remaineth no more sacrifice for sinnes Hebrewes 10. 26. there is not a second propitiatory sacrifice to be expected Christ shall appeare the second time without sinne that is without sacrifices for sinne Men must lay hold of that one once offred and not despise it not seeme to embrace it and afterward cast it away for if they doe there will never come a second to expiate such an offence The Argument which the Apostle useth to prove that Christs sacrifice is but one and once offred is taken from the perfection thereof wherein it differs much from the sacrifices of the Law for they could not make the comers unto them perfect Heb. 10. 1. but there was in them an anniversary or yearely remembrance of sinnes yea there was a daily repetition of some of those sacrifices as the Apostle mindeth Heb. 10. 11. so that here was no perfection the Conscience of the worshippers might remaine for ever uncleane for any thing that these sacrifices could doe to purge them But the single and one sacrifice of Christ whereby he offred up himselfe a Lambe without spot unto God is of sufficiency and perfectly able to doe away the sinnes of all the elect in all ages and times of the world both before and after conversion Fourthly other priests and their sacrifices were but types and shadowes of good things to come Heb. 10. 1. and so likewise was the Tabernacle and all the utensiles thereof in and by which they officiated chap. 9. 9. But now Christ is the very * Ita interpretandum est vocabulum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 10. 1. essentiall forme or the lively and substantiall representation of those things which were shadowed in the Law and the Tabernacle in which he offred not made with hands as the other was Heb. 9. 11. for that other was a figure for the time present as the Apostle saith but the person of Christ God and man is the very substance and thing it selfe figured by that resemblance The Ceremoniall Law was given by Moses but grace and Truth the full accomplishment of all those Mysticall and shadowish services came by Jesus Christ Joh. 1. 17. the dispensation of life and righteousnesse Christ alone hath the honour of that Leviticall Priests and bulls and goates and Altars and Ceremonies might be Types * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Patternes Heb. 9. 23. but he was the Antitype and signification of them all Fifthly other Priests entred onely into that place which was typically holy the Tabernacle was a figure for the time then present Heb. 9. 8 9. it was made with hands and therefore it is called a To 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 9. 1. a worldly Sanctuary