Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
conscience_n	blood_n	spirit_n	spot_n	1,180	5	9.7005	5	false

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A23663	A discourse of the nature, ends, and difference of the two covenants evincing in special, that faith as justifying, is not opposed to works of evangelical obedience : with an appendix of the nature and difference of saving and ineffectual faith, and the	Allen, William, d. 1686.; Baxter, Richard, 1615-1691.	1673 (1673)	Wing A1061; ESTC R5298	108,111	235

had been weary and heavy laden under a Spirit of bondage before 4. The Law saith St. Paul was our Schoolmaster to bring us unto Christ that we might be justified by Faith Gal. 3. 24. That is It was a lower sort of Institution accommodated to the weak and more imperfect state of the Churchâ— until afterward it should deliver them over to a more perfect Institution under Christ. Parents first teach their Children to speak and after put them to School to learn Letters Syllables Words and Sentences the use and design of all which they do not understand while they are Children as they do when they come to be Men. In proportion to this hath God dealt with his Church in the World beginning with a lower and more imperfect sort of Instruction Precepts and promises and so proceeding to those that are higher and more perfect and so by certain gradations to lead on and build up his Church to a more perfect Spiritual and compleat state of Faith and Holiness To all the riches of fulness of understanding of the Mystery of God of the Father and of Christ Col. 2. 2. And thus the Law as a Schoolmaster had a double end and use The one respecting the time then present The other that which was then future and to come The then present use of it was twofold also 1. To reclaim and restrain them from the Superstitious Customs of the Heathen to which they were addicted in which respect also it was added because of transgression The Heathen Worship stood in divers Superstitious Rites or Ceremonies And because the Israelites were adicted to a bodily Worship like theirs for they said let us make us Gods to go before us Exod. 32. 1. and were in danger thereby of being drawn to Worship their Gods therefore to prevent this as Parents put their Childeren to School partly to keep them out of harms way the Lord by way of condescention to their childish humour did ordain a Worship consisting much in bodily exercise and Instituted divers Laws which stood in Meats and Drinks and divers Washings and carnal Ordinances until the time of Reformation till he should by sending his Son appoint more excellent Laws for reforming both them and the rest of the World Lev. 18. 3 4 5. After the doings of the Law of Egypt wherein ye dwelt shall ye not do and after the doings of the Land of Canaan whither I bring you shall ye not do neither shall ye walk in their Ordinances Ye shall therefore keep my Statutes and my Iudgments Which if a Man do â—e shall live in them Ezek. 20. 6. 11. 2. The Lord did Institute diuers Temporary Laws for tryal and exercise of their Obedience in those lesser things for a time as being such as they were as yet best capable to receive thereby to lead them on to higher instances of Obedience afterward These many Ceremonies which they were obliged to observe were not things of any Natural or Intrinsick goodness but only made use of by God for a present turn which when that was served they as to practise were of no value but became beggerly Elements But yet while they continued commanded of God their obedience in the use of them was rewardable as well as their obedience to any other Laws The other end and use of the Law as it was a Schoolmaster respected the time then to come For the high Priesthood and Sacrifices of the Law as they were Types of what Christ should be do and suffer as Mediatour were of great use to the Iews after Christ had suffered and was risen again and ascended into Heaven to facilitate both the knowledge and belief of the Mystery of Redemption by Christ. 1. To facilitate the knowledge thereof and to beget in them a right Notion of these things in Christ by which forgiveness of sins and acceptance with God is obtained on our behalf For those who had long seen and known the effect of Legal Sacrifices as how they did procure Legal impunity for offences committed God accepting the life of a Beast that had not sinned instead of the life of a Man that had might soon come to understand from that by parity of reason that God would much more accept of his own Sons offering himself in Sacrifice for us so as to excuse us from suffering eternal punishment for our sin For if the blood of Bulls and of Goats and the ashes of an Heifer sprinkling the unclean sanctifieth to the purifying of the flesh how much more shall the Blood of Christ who through the eternal Spirit offered himself without spot to God purge your Conscience from dead works to serve the living God Heb. 9. 13 14. And so the High Priests entring into the Holy of Holies in the behalf of the people with the blood of the Sacrifice and burning Incense there doth greatly assist the mind in understanding the Nature of Christ's Intercession for us in Heaven in virtue of his Bloodshed for us on Earth Heb. 9. 2. The Law in the Typical Nature of it was of great use to the Iews to facilitate and strengthen their belief in Christ and so were the Predictions of the Prophets in conjunction with it for these and the accomplishment of them in Christ did so answer each other as in Water Face answereth to Face that those who believed the Law and the Prophets had a great advantage by means thereof to believe in Christ. And therefore our blessed Saviour when he would satisfie his Disciples touching himself that he was indeed the Christ and of the necessity of his death which death occasioned at first a staggering in their Faith beginning at Moses and all the Prophets he Expounded to them in all the Scriptures the things concerning himself Luke 24. 27. And St. Paul when he laboured the conversion of the Iews at Rome to Christianity as the chiefest way to effect it he Expounded to them and testified the Kingdom of God perswading them concerning Iesus both out of the Law of Moses and of the Prophets from morning to evening Acts 28. 23. Had ye believed Moses Saith our Saviour to them ye would have believed me for he wrote of me But if ye believe not his Writings how shall ye believe my words Joh. 5. 46 47. And thus in both the forementioned respects the Law was a Schoolmaster indeed to bring them to Christ that they might be justified by Faith 5. The Law was given to the Jewish Nation not only for their behoof and benefit but also for a general good to the World That the Nations round about hearing of such excellent Laws perceiving how happy and prosperous those people were so long as they observed them might thereby be invited to quit their Idol Gods and to take hold of the Covenant and to joyn themselves to the people of the God of Abraham even as it came to pass in such as were Proselited And upon this account it seems to be that the Psalmist prayed

Person from suffering those temporal evils which were threatned in this Covenant against those which did not continue in all things written in the Book of it Neither Sacrifices nor Legal Purifications Sanctified but unto the purifying of the flesh and to their temporal concerns only Heb. 9. 9 10 13. And here we may observe a five-fold difference in reference to Remission of Sin between the first Covenant and the Covenant of Grace 1. They differ in the nature of those Sacrifices by which Atonements were made and upon which forgiveness was promised The blood of the Sacrifice of the first Covenant was but the blood of Bulls and of Goats and the like Heb. 10. 4. But the Blood of the Sacrifice of the second Covenant is the Blood of Christ the Eternal Son of God So that the nature of the Sacrifices of the two Covenants upon which the Promise of the pardon of Sins was granted doth differ as much as the blood of Beasts and the Blood of the Son of God differ 2. Those two sorts of Sacrifices pertaining to two kinds of Covenants differ in the proportion of Efficaty and Virtue to accomplish their respective ends and effects There is a greater richness of proportion in the Blood of Christ to free the Consâ—ience from the guilt of Sin or obligation to Eternal punishment than there was in the blood of Beasts to free the Delinquent person from temporal punishments This is plainly intimated in Heb. 9. 13 14. For if the blood of Bulls and of Goats and the ashes of an Heifer sprinkling the unclean sactifieth to the purifying of the flesh how much more shall the Blood of Christ who through the Eternal Spirit offered himself without spot to God purge your Conscience from dead works to serve the living God 3. They differ in the nature of the pardon promised in each of the Covenants respectively The Redemption granted in the first Covenant was but temporal as the Covenant it self was it was but from evils temporal But Christ Jesus by his Atonement hath obtained Eternal Redemption for us Hebr. 9. 12. 4. They differ in respect of the Sins made pardonable by each Covenant respectively There were many sins for which the first Covenant granted no pardon upon any terms whatsoever They that despised Moses Law died without mercy Heb. 10. 28. But the Covenant of Grace makes promise of the pardon of the greatest sins upon Repentance All manner of Sin and Blasphemy except the Blasphemy against the Holy Ghost are pardonable upon Repentance This difference is set down Acts 13. 39. And by him all that believe are justified from all things from which ye could not be justified by the Law of Moses We may well suppose that the first Covenant did finally condemn some which the Covenant of Mercy pardoned David in the matter of Vriah did that which was unpardonable by the first Covenant it was a Fact to have been punished with death by the Law but that there was none but God that could duly inflict it upon him in his capacity and yet upon his Repentance it was pardoned as to his Eternal concerns as well as temporal by virtue of God's Covenant of Mercy On the other hand a man probably might be so righteous in the Eye of the first Covenant as not to be visibly blameable and yet even then he obnoxious to the curse of the Everlasting Covenant Paul while he was Saul and in the state of unbelief was even then as touching the righteousness which is in the Law blameless as he himself saith Phil. 3. 6. So different were these two Covenants that him whom the one condemned the other might justifie and likewise justifie him whom the other condemned 5. They differed in respect of the Condition to be performed on Man's part for the obtaining of pardon Pardon was promised iâ— the first Covenant upon condition of doing only without reference to Faith but so are not the pardons of the New Covenant Gal. 3. 11 12. But that no man is justified by the Law in the sight of God it is evident for the Iust shall live by Faith And the Law is not of Faith but the man that doth them shall live in them So much concerning the first Part of the Sanction of the first Covenant Come we now to the second The other part of the Sanction of this Covenant did consist in the curse of it denounced against the breakers of it Though it 's true that every Man is under a condemnation that would be Eternal until he comes to be absolved by Virtue of the Law of Grace yet more than temporal death was not expresly threatned for breach of the Political Covenant as such 1. For first A violent death inflicted by the hand of the Magistrate for Capital Offences is called the Curse Deut. 22. 23. He that is hanged is accursed of God or is the Curse of God 2. Christ who did not suffer Eternal punishment for Man's Sin did yet suffer the curse of the Law in that he was hanged on a Tree Gal. 3. 13. It is true indeed that by that temporary suffering of his he redeemed us from Eternal punishment which we were obnoxious to 3. Those who Aposâ—atize from Christ and reject his Gospel merit sorer punishment than what was inflicted on them that despised Moses Law and yet sorer punishment for kind they cannot suffer if Eternal punishment had been the penalty of that Covenant as such Heb. 10. 28 29. 4. As the Promises of that Covenant when particularly expressed did appear to be but temporal so the curses of it appear to be no other in the particular enumeration of them As for instance a violent death inflicted by the hand of the Magistrate was the punishment threatned for many Capital Offences Such as was Idolatry Blasphemy Witchcraft working on the Sabbath invading the Priests Office and for being a false Prophet also for Murder Adultery Sodomy Buggery Man-stealing Cursing or Smiting of Parents or being stubbornly rebllious against them and some other And a cutting off from among the people whether by God's hand immediately or by Mans I determine not was the penalty threatned for eating leavened Bread within the time prohibited for not purifying ones self when unclean for profaning holy things for ones eating of the Sacrifice with his uncleanness upon him for offering Sacrifice any where but at the Tabernacle for eating of Blood and for eating of the fat of the Sacrifice for neglecting to keep the Passover and for not afflicting the Soul in the day of general Atonement and for several other Offences And those Offences for which cutting off from among the people is threatned being less criminous than the former we have no reason to think the penalty of cutting off from among the people to signifie more if so much than the suffering of a temporal death As we may observe how the Israelites various punishments are exprest for their manifold crimes in the Wilderness by God's overthrowing them

Selected quad for the lemma: conscience_n

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