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	goat_n	purge_v	1,058	5	9.3986	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A04168	The humiliation of the Sonne of God by his becomming the Son of man, by taking the forme of a servant, and by his sufferings under Pontius Pilat, &c. Or The eighth book of commentaries vpon the Apostles Creed: continued by Thomas Jackson Dr. in Divinitie, chaplaine to his Majestie in ordinarie, and president of Corpus Christi Colledge in Oxford. Divided into foure sections.; Commentaries upon the Apostles Creed. Book 8	Jackson, Thomas, 1579-1640.	1635 (1635)	STC 14309; ESTC S107480	214,666	423

nature and will before it was sacrificed and whilst it was sacrificed was more obedient to his Fathers will than our first Parents senses or affections in their integrity were unto their reasonable soules When hee commeth into the world as our Apostle interprets the Psalmist he saith Sacrifice and offerings thou wouldest not but a body hast thou prepared or fitted for mee In burnt offerings and sacrifices for sinne thou hadst no pleasure then said I loe I come in the volume of the book it is written of me to doe thy will O God This will of God accomplished through the sacrifice of his Sonne was that will of God by which we are sanctified and if sanctified then justified yet not justified without satisfaction before made Of the full meaning of this place and of the true reconciliation of the Seventy Interpreters whom the Apostle followes with the Psalmist or the Originall by Gods grace hereafter Thus much is pertinent to our present purpose that the body which the Sonne of God assumed to do that will of his Father which could not bee accomplished by any other sacrifices though numberlesse and endlesse was a body fitted for all kindes of calamities and crosses which are incident unto mortality a body more capable of paine or deeper impressions from the violent occurrences of all externalls which are naturall than any other mans body was or had been A body as it were moulded and organized of purpose to bee animated or actuated with the spirit of obedience and all manner of patience in suffering which can bee required in a faithfull servant Servants saith S. Peter bee obedient c. For this is thankworthy if a man for conscience toward God endure griefe suffering wrongfully CHRIST JESUS who was the paterne of all obedience required in servants not onely whilest he was to deale with malicious unreasonable men but in the very 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of his Agony when his heart within him was become like melting waxe through the vehemencie of that fiery triall did set the fairest copie of that obedience which S. Peter requires should bee taken out how rudely soever by every servant of God under his owne hand Even in this Agony when his mortall spirits did faint and languish the spirit of obedience was much stronger in him than the pulse of paine and sorow It did not intermit or abate when his paines and anguish did increase Being in Agony saith S. Luke hee prayed more earnestly Luk. 22.44 These words I referre if not to the third yet certainely to the second paroxysme of his Agony one or more of which fits did wring blood from his sacred body being otherwise full of health But most probable it is from S. Lukes relation Chap. 22. ver 44. that hee sweat blood both in the first and second fit and that in all the three hee delivered his supplications 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 kneeling or falling upon the ground The forme of his prayer and maner of deportment in it as was said before exhibite a true document or demonstrative argument that besides his Divine will hee had a will truely humane a reasonable will in that hee did desire or deprecate the removall or asswagement of his present sufferings with greater fervency of spirit and devotion than any sonnes of Adam could deprecate the paines of Hell if they should be beset with them or feele their approach And yet withall hee wholly submits his humane body soule and will unto his heavenly Fathers will who by his consent had free power to dispose of them in life and death as hee pleased Out of this fervent spirit of obedience consecrated unto Gods service by his most devout prayers he was delivered from the paines and terrors which he both feared and felt in the garden 5. As for his sacrifice upon the Crosse albeit we subduct the worth of it in it selfe considered which infinitely exceeds the worth of all other sacrifices it was most properly and most really the sacrifice of a broken heart or contrite spirit For after his naturall strength was spent and his bodily spirits diffused with his blood hee lastly offers up his immortall spirit his very soule unto his Father Father into thy hands I commend my spirit and having said thus he gave up the ghost Luk. 23.46 The spirit of obedience did not expire with bodily spirits it did accompany his soule into Paradise it was not put off with the forme of a servant but cloathed upon with glory and immortality Shall wee yet doubt whether the sacrifice upon the Crosse being offered out of such unexpressible obedience were fully sufficient to make abundant satisfaction for all our disobediences albeit wee should subduct his obedience and patience in that grievous Agony in the garden 6. If any man bee disposed to move further doubt about this point the Apostles authority or rather his reason will put the point out of question Heb. 9.11 12 13 14. But Christ being come an high Priest of good things to come by a greater and more perfect Tabernacle not made with hands that is to say not of this building Neither by the blood of goats and calues but by his owne blood hee entred in once into the holy place having obtained eternall redemption for us For if the blood of bulls and goats and the ashes of an heifer sprinkling the uncleane sanctifieth to the purifying of the flesh how much more shall the blood of Christ who through the eternall spirit offered himselfe without spot to God purge your consciences from dead works to serve the living God The forme and maner of his dispute in this passage as in most others throughout this Epistle is allegoricall but allegories in true Theologie alwayes include arguments of proportion and are as firme as any Geometricall or Mathematicall demonstration The termes of proportion in this argument are especially foure First sinnes meerely ceremoniall that is such errors and escapes as are evill because forbidden not evill in themselves The second the remedy appointed for such sinnes and that was the blood of bulls and goats c. The third sinnes properly so called that is all offences or trespasses against the Law of nature or against the Law of God Things not evill onely because forbidden but rather forbidden because evill in their owne nature The fourth terme is the antidote or preservative against such sinnes as in their nature poison our soules and this soveraigne preservative is onely the blood of Christ The Apostle takes it for granted that the sacrifice of bulls and goats were sufficient to make satisfaction for sinnes merely ceremoniall and the blood available so farre to sanctifie the parties offending against the Law of Ceremonies as that they might be admitted into the Congregation or stand recti in curia after the sacrifice was once offered Of this purification concerning the flesh by the blood of such sacrifices that which the Romanists say of the Sacraments of the new Testament might bee more

probably said Conferebant gratiam ex opere operato The ceremoniall sinne was taken away by a ceremoniall offering From this knowen maxime concerning the law of Ceremonies or Legall sacrifices S. Paul takes his rise unto the high mysterie of the Gospel to wit that the offering which the Sonne of God did make upon the Crosse was more sufficient as well for making full satisfaction unto God for all sinnes committed against his Law as for purifying the conscience of offenders from dead works more effectuall to make men partakers of the true celestiall Sanctuary than the blood of beasts was for making them legally cleane Purification from sinne or sanctification alwayes presupposed full satisfaction for the sinnes committed To cleanse men from sins meerely ceremoniall or to sanctifie them according to the flesh the bloody sacrifice of bruit beasts was sufficient although they suffered no other paines than naturall albeit they felt no force or assault of any agents but meerely naturall much more is the blood of Christ of force sufficient not onely to make a full atonement for us but to cleanse us from all sinnes although he suffered no paines supernaturall although he had suffered no force or impression of any agents more than naturall All this is but a branch of our Apostles inference For albeit sinnes committed against the Morall Law of God doe in a maner infinitely exceed sinnes committed against the Law of Ceremonies onely yet are not the sinnes of the one kinde so much more hainous than the sinnes of the other as the blood of Christ doth for vertue exceed the blood of bulls and goats Nor is there that odds of difference betwixt sinnes Moral and sinnes Ceremonial which is between the Priests of the Law and the high Priest of our soules the Sonne of God And yet the maine ground of our Apostles inference doth not simply consist in the superexcellency of the high Priest of our soules or of the sacrifice which hee offered in comparison with legall Priests and their sacrifices but withall in the admirable union of our high Priest and his sacrifice For admit it as possible first that there might haue been some matter of sacrifice as pure and spotlesse as the body of our Saviour more pure and glorious than the Angelicall substances Secondly that this pure and spotlesse sacrifice had been offered by a Priest for dignity equall to the Sonne of God as by the Holy Ghost the third Person in Trinity yet his offering or service could not have been so acceptable unto God as our Saviours offering or service was because the infinite worth of the Priest or Person sacrificing could not in this case have conferred any worth or vertue truely infinite upon the sacrifice or offering made by him though as holy and glorious as any created substance can bee unlesse it had been so personally united to him that in offering it hee had offered himselfe as our Saviour did This is the maine stemme or rather the root of our Apostles emphaticall inference or surplus in the forecited place How much more shall the blood of Christ who through the eternall Spirit offered himselfe without spot to God purge your conscience from dead works to serve the living God 7. Answerable to this hypostaticall or personall union betweene our high Priest and his sacrifice was that union between his obedience to his Father and his mercy and compassion towards men Obedience mercy and sacrifice were so united in his offering as they never had been before his owne death was the internall effect of his mercy towards us and obedience to his Father the period of his humiliation of himselfe Hee humbled himselfe and became obedient unto death even unto the death of the Crosse That we know was a cruell and servile death but no part of the second death not charged with the paines of Hell otherwise our Apostle would have mentioned them as the accomplishment of his obedience or of his service which without them did exceed the very abstract or paterne either of service or obedience Quid est servitus nisi obedientia animi fracti arbitrio carentis suo Servitude saith Tully is nothing else but the obedience of a broken or dejected minde utterly deprived of all power or right to dispose of it selfe or of its actions It is indeed dejection of minde a broken estate or basenesse of condition which make men willing to become servants unto others or inforceth them to resigne all their right and power unto their Masters will But it was no dejection of minde no want of any thing in heaven or earth but onely the abundance of mercy and compassion towards us miserable men which moved the Sonne of God to renounce this world before he came into it and to deprive himselfe of all that right and interest which every other man hath over his owne body and soule by voluntary resignation of his entire humane nature unto the sole disposing of his Father Other servants were obedient unto their Lords upon necessity or dejection of minde hee voluntarily became a servant to his Father that he might accomplish the office of a servant in the sacrifice of a broken and contrite spirit This was the internall effect of his service and obedience and this sacrifice thus offered was all-sufficient to make satisfaction for all the disobedience of men for the sinnes of ten thousand worlds of men CHAP. XIV That our Saviour in his Agony at least did suffer paines more than naturall though not the paines of Hell or Hellish paines That the suffering of such paines was not required for making satisfaction for our sinnes but for his Conquest over Satan 1 BUt albeit the bloody sacrifice of the Sonne of God were as God himselfe is all-sufficient to these purposes may wee hence collect that hee suffered no paines more than naturall or of no other kinde than his Martyrs Apostles or Prophets have done God forbid Betweene paines naturall and the paines of Hell there is a meane to wit paines altogether supernaturall in respect of the Agent and somewayes more than naturall in respect of the Patient and such paines out of all question the Son of God did suffer in the garden though not upon the Crosse Nor were these his sufferings superfluous though no way necessary for paying the full ransome or price of mans redemption or reconciliation unto God Most expedient they were if not necessary to other purposes As first for his absolute conquest over Satan Secondly for his consecration to his everlasting Priesthood Of his conflict with Satan in the garden a place sutable to that wherein hee had conquered our first Parents Iobs second temptation was the type or shadow His Father exposed him to the second temptation as he had unto the first temptation in the wildernesse and permitted Satan to exercise the utmost of his power against him onely over his soule or life hee had no power These were takē from him by the malice