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	purge_v	sprinkle_v	2,278	5	11.3241	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
B10232	A literal explanation of the Acts of the holy apostles. Written in Latine by C.M. Du Veil ... Now translated into English out of a copy carefully reviewed and corrected by the author. To which is added a translation of a learned dissertation about baptism for the dead, I Cor. 15.29. Written in Latine by the famous Fridericus Spannemius Filius.	Veil, Charles-Marie de, 1630-1685.; Spanheim, Friedrich, 1632-1701.	1685 (1685)	Wing V178A; ESTC R185936	533,973	812

words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. never 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hence a doubt arises why the Apostle used the ambiguous word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he never made use of in this sense But espe ●●y that when he has respect to this Rite elsewhere●●● uses the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to sprinkle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to sanct●●●● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to purifie VI. The same Paul 〈◊〉 these words to the Corinthians who were for the greatest part converted from Greeks and Gentiles who were very prone to things offered to Idol●● 〈◊〉 wavered in the belief of the Resurrection They seem not to have been so well versed in the Law that by that obscure and ambiguous phrase of the Apostle they could readily discern the force of his Argument Certainly Paul would have insisted more particularly on its design And if he had a mind he might have had more plain Symbols or Testimonies or Examples out of the Old Testament than that to prove the Resurrection VII There is no sufficient certainty that that Rite of Sprinkling was instituted to point out the Resurrection And considering all its circumstances which are described Num. 19. it appears that it typified both the Sprinkling of the Blood of Christ and the Purging of the Conscience from dead works or from the Pollution contracted by sin And the Apostle himself declares this * Heb. 19.13 14. Whence also there are so many allusions of the Prophets David Paul and John to those kinds of Sprinklings all referred to the purging of Souls by the Blood of Christ And although from such purifying of Souls the glorification of Bodies may be mediately inferred yet Paul would scarce have immediately deduced it from that Rite as if it had reference to nothing else and that by this form of speech What shall they do For what other use c VIII 4. It is certain that the Gentiles also every where accounted that touching of the Dead as a thing unclean which was to be expiated by Ablution And to say nothing of others the Ancient Persians especially whom it is certain that they held nothing more Sacred than to shun all pollution from contact of the Dead and to separate the polluted nine days and purge them by Ablution of their Body as H. Lord has set down at large out of their Persian Ritual which they call Zundavastaw in his History of the Religion of the Ancient Persians the same also was generally observed by all the Gentiles yet it is certain that in that Rite they had no respect to the future Glorification of Bodies but intended only the Purification of their Souls IX 5. That Question of the Apostle What shall they do seems also to answer to the foregoing verses Then they are perished * v. 18 19. we are of all men most miserable So that 't is an Argument not only from the absurdity but also from the hurt and misery that abideth such But that Legal Ablution inferred no misery or hurt though the Dead did not rise For it had both its external and politick use both spiritual and mystical Besides if the Apostle had designed that Ablution he would have spoke more plainly after the manner of the Hellenist Interpreters What shall they do who are washed purified c. X. These are the difficulties which overturn an Opinion otherwise sound enough without which we would have approved of it as the soundest and truest of all the rest But a more simple hath lately offered it self to me and that obvious enough tho it is either mentioned obscurely or not at all in the Commentations of so many Learned men XI We suppose which none can easily deny that it is most likely that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is twice repeated in this sentence should rather be rendred in its usual ordinary and proper signification than in any other less usual in regard the former is more constant with Paul nor does he use that word in another sense both in all this Epistle which it may not be amiss to have observed and also in his other Epistles unless ye except that its derivative Noun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is once used to signifie the Levitical Ablutions in his Epistle to the Hebrews Wherefore this one thing remains whether the words can be rightly explained re●aining that signification whether it be true of some that were then baptized in the Church that they took upon them that Baptism 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the Dead and that on the account of the Prospect they had of the Resurrection XII And first it needs not seem so strange or unusual an Enallage of number if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that dead Christ Jesus he who was put to death crucified c. as frequently in the N. Testament And hence that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for him who was dead so it is said of him elsewhere I was dead Hence he is called the first begotten of the dead And in this sense such as were baptized may be said to have come to the Holy Font because of him who was dead or as beholding him who was dead in as much as death could not hold him nor did he continue under it being raised the third day as is apparent by so many undeniable Testimonies And this begot an assured confidence in those who were ingrafted in Christ by Baptism that as he had conquered Death by his Resurrection so they also by vertue thereof should obtain victory over Death by theirs * 1 Cor. 15.20 57. I grant that the Apostle might have said more expresly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the singular or also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for that living one into the communion of whose Life and Resurrection they were baptized But it may be replied that this first did not please him because in Christ he principally had respect to his Death as gloriously triumphed over whence a certain confidence was wrought in the baptized of the likeness of his death as being one with him Nor would he use that other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 6.5 because of the excellency of that dead one and the Enallage familiar in that case because all the baptized are accounted as dead in him who was dead Nor was it necessary to say the third 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seeing it was usual with the Apostle to rouse up the faithful with the hope of the Resurrection from thence that they were baptized into the death of Christ or into the faith participation Rom. 6.3 4. or likeness of his death Yea by this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 throughout this chapter the dead are design'd with respect to Life and the Resurrection And who can deny that the Belief of the Resurrection or future Immortality was implied in the Faith of him who

so honest and commendable that of all that know them even although none should command them they ought to be observed But certain positive Laws are called a Burthen which are indeed founded in natural Honesty but yet not so plainly as that all should forthwith perceive it and are of a middle nature between those that are absolutely Moral and such positive Laws as depend meerly on the Will and Pleasure of the Law-maker and therefore are necessarily to be oft recommended urged and inculcated lest they be unknown or neglected Of the Laws of this sort whereof Moses delivered many it seemed good to the Apostles to prescribe only those here mentioned to the converted Gentiles and especially to free them from the Yoke of Circumcision which many of them were most averse unto that so the Difficulty of Christian Discipline might not retard the Course of the Gospel and this agreeable to the Sentence of Peter and of James before v. 10. and 19. These necessary things The Greek has 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 supply 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 besides these things necessarily where to be ●●served is understood Grotius notes that the Phrase is purely Greek and by Demosthenes and Plutarch used of things which by Law ought to be done and so he translates this place thus Besides those things which 't is altogether necessary to be done Tertullian Besides those things from which there is a necessity to abstain Cyprian Besides those things which are of necessity But Salmasius thinks this place corrupted For saith he Libro de Foenore trapezitico p. 440. in the Greek it should be read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not as vulgarly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which in this Construction is not at all Greek nor can be made so but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I must the Greeks commonly say who also may say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but here the Syntaxis will not bear it Excellently has that Reverend Dr. Edward Stillingfleet now the most worthy Dean of Pauls noted on this Text That it was not enough for them the Apostles and Elders and Church of Jerusalem that the things would be necessary when they had required them but they looked on an antecedent necessity either absolute or for the present state which was the only Ground of their imposing those Commands upon the Gentile Christians Thus in the Preface to his Irenicum That Person of known Piety who has scarce his Equal for Learning Sacred and Secular Ingenuity and Eloquence whose Liberality to help the Poor and Strangers I do with all Gratitude acknowledge my self to have eminently experienced 29. That ye abstain from Meats offered to Idols Christians saith Justin Martyr disputing with Trypho will undergo all torment and punishment even Death it self rather than either worship Images or eat of things that are offered unto them And when Trypho had said That there were some who were called Christians who would eat of the Idol-Sacrifices and said that their Conscience was not bound in that matter He answers That they do indeed usurp that Name but teach those things which proceed from the Spirit that is a Seducer See our Notes before v. 20. And Blood To wit dressed and gathered together of set purpose as Zonaras or reserved for the nonce as Balsamon interprets it The reason why the Apostles would that the converted Gentiles should abstain from Blood is assigned by the Ancients to be because they indeed were not obliged by those Precepts of Moses which were given to the Israelites nor by the Law of Circumcision which only bound the Posterity of Abraham yet still they were not free from those Commands which God had laid on Adam and Noah to which Christ added some things but took away nothing For as Tertullian speaks In Christ all things are called back to the beginning Libro de Monogamia so that Faith is reverted from Circumcision to the wholeness of Flesh as it was from the beginning And the Individuity of Matrimony that is to have but one Wife at a time as it was from the beginning and Divorce restrained because it was not so from the beginning and lastly the whole man called back into Paradise where he was at first The same Author treating of the Apostles forbidding of Blood Libro de Jejuniis As after the Deluge so in the Reformation of Mankind still one and the same Law sufficed That they should abstain from Blood the eating of other things being permitted But this is to be understood of meer Blood and separated from the Flesh not of a few drops which by chance being not diligently enough cleansed away may remain in the Veins And certainly saith Grotius As the Observation of this Precept if it be not too superstitiously pressed is easie so there are very honest Reasons for it For if we regard what is natural those Nations which use such Food are wont to be fierce and wild as we see in America Or if we look on what is Moral 't is a most excellent and plain signification that we ought to abstain from Revenge for he that revenges himself is said to be fed with Blood Origen adds another Cause because the Devils were believed to be fed with Blood When therefore Paul 1 Cor. 10.25 saith What is sold in the Market eat ye asking no question for Conscience sake must be restrained as Clemens Alexandrinus advises Conveniently to the Exception of those things which are mentioned in the Catholick Epistle of all the Apostles Stromatum L. 4. wrote by the Inspiration of the Holy Ghost recorded in the Acts of the Apostles and carried by Paul himself unto the Faithful Hence S. Biblis in Eusebius 5. Hist 1. being rackt to make her confess that the Christians fed upon Infants generously answers How should they eat Children when 't is not lawful for them to feed on the Blood even of brute Beasts The Author of the Questions and Answers to the Orthodox in Justin q. 145. Since says he Blood consists of the same things as Flesh does why does God permit the Flesh of Animals to be eaten but forbids the Blood or eating of the Flesh in the Blood thereof Answer That in that matter also God might separate us from the Immanity of Beasts who greedily lick up the Blood of those Creatures whose Flesh they devour Clemens Alexandrinus having related how the Scythians use to drink the Blood of their Horses Paedagog L. 3. Ca. 3. and the Arabians of their Camels adds Then may such savage Beasts perish who make Blood their Food For 't is not lawful for men to touch Blood since their Bodies are nothing but Flesh trimmed up with Blood Origen against Celsus L. 8. tells us That things strangled are Animals dead and the Blood not taken out of them which they say are the Food of Devils with the smell of which they are fed and therefore these are forbidden to be used by us lest we should be nourisht with the