Selected quad for the lemma: conscience_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
conscience_n	draw_v	faith_n	sprinkle_v	1,168	5	10.6414	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A46354	Several sermons preach'd on the whole eighth chapter of the Epistle to the Romans eighteen of which preach'd on the first, second, third, fourth verses are here published : wherein the saints exemption from condemnation, the mystical union, the spiritual life, the dominion of sin and the spirits agency in freeing from it, the law's inability to justifie and save, Christ's mission, eternal sonship, incarnation, his being an expiatory sacrifice, fulfilling the laws righteousness (which is imputed to believers) are opened, confirmed, vindicated, and applied / by Tho. Jacomb.	Jacombe, Thomas, 1622-1687.	1672 (1672)	Wing J119; ESTC R26816	712,556	668

would much embolden you in your addresses to God Eph. 3.12 In whom we have boldness and access with confidence by the faith of him Heb. 4.14 16. Seeing we have a great high Priest that is passed into the heavens Jesus the Son of God let us hold fast our profession Let us come boldly unto the throne of grace that we may obtain mercy and find grace to help in time of need Heb. 10.19 20 21 22. Having therefore boldness to enter into the Holiest by the blood of Jesus by a new and living way which he hath consecrated for us through the vail that is to say his flesh and having an High Priest over the house of God Let us draw near with a true heart in full assurance of faith having our hearts sprinkled from an evil conscience and our bodies washed with pure water Had Joseph's Brethren known that their own brother had been so near to Pharaoh with what confidence would they have addressed themselves to him Believers Christ your Brother who is flesh of your flesh is at God's right hand as the great Master of Requests the great Dispenser of Mercies why do you not more improve this for the emboldening of your Spirits when in Prayer you go to God 'T is a great thing for the Saints Comfort to consider how things were formerly under the Law and how they are now under the Gospel Then God carried it in a way of greater state and majesty then he kept a greater distance and was more hardly accessible see how the Apostle sets it forth Heb. 9.1 c. Then verily the first Covenant had also Ordinances of Divine Service and a worldly Sanctuary For there was a Tabernacle made the first wherein was the Candlestick c. and after the second vail the Tabernacle which is called the Holiest of all Which had the golden Censer c. Now when these things were thus ordained the Priests went alwayes into the first Tabernacle accomplishing the Service of God But into the second went the high Priest alone once every year not without blood which he offered for himself and for the errors of the people The Apostle here takes notice of the partition or division of the Tabernacle for the * Of this and of the whole Tabernacle see Joseph Antiq. Jud. l. 3. c. 5. Atrium or outer Court where the people used to be that he speaks not of only he meddles with the first and second Tabernacle where the ordinary Priests and the high Priest did officiate Now he saith the first of these were to go no further than the first Tabernacle the People might not go so far the high Priest might go into the second Tabernacle the Sanctum Sanctorum but how with great restrictions he must go alone but * Austine whom Sigonius follows differs in his interpretation of this Quod autem scriptum est Pontificem sèmel in Anno solum Sancta esse ingressum S. Augustinus interpretatur eum quotidie quidem ingressum esse propter incensum ac semel in Anno propter expiationem cum sanguine purificationis Verùm possumus etiam dicere eum quotidiè quidem Sanctuarium esse ingressum sed Sacerdotum comitatu stipatum semel autem in Anno solum i.e. sine Sacerdotibus in die expiationum Sigon de Rep. Hebrae l. 5. c. 2. For this Opinion he is severely taken up by P. Cunaeus de Rep. Heb. l. 1. c. 4. once a year and that too not without blood see Exod. 30.10 Levit. 16. and God was so strict about this that it was as much as his life was worth even for him at any other time to venture into the Holy of Holy's Levit. 16.2 The Lord said unto Moses speak unto Aaron thy brother that he come not at all times into the Holy place within the vail before the Mercy-seat which is upon the Ark that he die not for I will appear in the cloud upon the Mercy-seat Well! not to instance in the restraints laid upon the Priests Levites c. which the Word also mentions what might God's meaning be in this see Vers 8. The Holy Ghost this signifying that the way into the Holiest of all was not yet made manifest while that the way into the Holiest of all was not yet made manifest while as the first Tabernacle was yet standing as if the Apostle had said let not any wonder that God then would keep men at such a distance here was the reason of it or the mystery which was at the bottom of it Christ was not yet come the true Tabernacle was not as yet erected the first Tabernacle was only then standing Christ had not assum'd the Nature of Man thereby to make way for man freely to go to God therefore the way to the Holiest of all was not yet made manifest But now under the Gospel Christ being incarnate and gone to heaven in our flesh now all may go to God freely the way to him is open every believer in the world may now enter into the Holy of Holy's all former restraints and distances are now taken away Mark the Scripture cited already Heb. 10.19 20. Having therefore brethren boldness to enter into the Holiest by the blood of Jesus by a new and living way which he hath consecrated for us through the vail that is to say his flesh By this flesh Christ's Humane Nature or Christ in the Humane Nature is unquestionably meant which he calls the vail in allusion to that in the Tabernacle wherein there was a twofold vail one that covered the Ark Exod. 40.3 And cover the Ark with the vail the other which separated betwixt the Atrium and the first Tabernacle as also betwixt the first Tabernacle and the second Exod. 26.33 And the vail shall divide unto you between the Holy place and the most Holy so Heb. 9.3 And after the second vail the Tabernacle which is called the Holiest of all to which he also alludes Heb. 6.19 which entreth into that which is within the vail Now with respect to these vails Christ's Flesh or Manhood is set forth by the vail 1. as his Godhead for a time was hid and covered under it 2. as believers through this do go to God as it is the way into the Holiest And so 't is here brought in for he saith by a new and living way which he hath consecrated for us through the vail that is to say his flesh You see what these Texts drive at and what the Apostle draws from them viz. that Saints now upon the Manhood of Christ should with boldness enter into the Holiest and draw neer to God with full assurance of Faith this is their unspeakable priviledge under the Gospel which they should improve and rejoyce in This is the fourth thing for Comfort God is now knowable and accessible The Humane Nature is by Christ's Incarnation highly dignify'd and advanc'd 5. Fifthly This cannot but be exceedingly delightful to us to consider the advancement and dignity

in it of the Covenant of Grace For Matter and Substance they were both but one and the same Law the Terms and Conditions of both were the same * Rom. 10.5 Do and Live but there were certain appendixes of Grace to the Moral Law which were not in that made with Adam in the state of innocency as is fully made out by several * Camero de tripl Foedere Coceius de Foedere Bulkely on the Covenant p. 57. Writers upon the Covenant so that it was a mixt thing there being something in it of the Covenant of Works and something also of the Covenant of Grace Now the Law considered as first given to Adam and then as renewed to the people of Israel so far as in both it was the Covenant of Works is the Law here spoken of as being concluded under an impossibility of doing what was requisite to be done 'T was not the Ceremonial Law which the Apostle here had in his eye but the * Legem dicit non praecepta Sacrificicrum et caetera quae erant umbra usque ad tempus Christi data sed illam quam c. Hieron Quare nihil est quod quisquam cavilletur illud quod Paulus ait Impossibile fuisse Legi non ad Moralem sed ad Ceremonias referri P. Martyr Moral Law it self which if it was necessary might be evinc'd by several Considerations but this one is enough he speaks of that Law the righteousness of which was to be fulfilled in Believers For Law in the 3 verse must be expounded by Law in the 4 verse now 't is the righteousness of the Moral Law which is fulfilled in us Ergo. 'T is very true Paul insisting upon the Laws weakness doth sometimes direct his discourse to the Ceremonial and sometimes to the Moral Law and it would be of great use to us to understand his Epistles if we could exactly hit upon the true notion of that Law of which he occasionally speaks but undoubtedly here 't was the Moral Law as the Covenant of Works of which he affirmeth that it could not do c. Let this suffice for answer to the First Question The Second is 2d Quest What is the thing which the Law could not do What doth this impossible of the Law refer to or what is the thing in Special which the Law could not do To this 't is answered several wayes You read vers 1. of exemption from condemnation now this the Law could not do the Law in separation from Christ and especially in opposition to Christ can condemn millions but it cannot save one person from condemnation thus * c. nempe condemnationem ab homine auferre Piscat Some do open it You read vers 2. of being made free from the Law of sin and death herein too was the Law impotent it might lay some restraints upon sin but it could never bring down the power of Sin † Aptissimus mihi sensus videtur ut illa verba non modo sequentia sed multo magis praecedentia respiciant c. ut in carnis contumaciam domandam vires non haberet Contz Some apply it to this There is the blessed empire or regency of the Spirit over the Flesh as also the full and perfect obeying of the Laws commands neither of these could the Law effect so ‖ Duo quantum ad propositum spectar subordinata sunt quae Lex nequit efficere Alterum est Dominium Spiritus super carnem alterum hinc consequens est perfecta praeceptorum Legis executio Cajet Cajetaine opens it There is the amendment and reformation of the life and manners this the Law could not do this explication † Dr. Hammond Some six upon The Text speaks of the condemning of sin this the Law could not do it can condemn the Sinner but it cannot in a way of expiation condemn sin it self So * Quae erat impossibilitas Legis nempe id facere quod Deus deinde fecit in Carne Filii sui condemnare peccatum Lud. De Dieu De Dieu paraphraseth upon it ‖ Quid est illud quod legi erat praestitu impossibile Abolere peccatum reddere justos liberare à jure peccati mortis dare ut justitia quam docebat exigebat in nobis impleretur Muscul Musculus puts many things together What is it saith he that was impossible to the Law he answers to abolish sin to make righteous to free from the Law of Sin and Death to give that the righteousness which it taught and exacted should be fulfilled in us All these several explications are very true but further there 's the reconciling of God and the Sinner the atoning and propitiating of an incensed God the satisfying of infinite justice the paying of vast debts contracted the justifying of the guilty the giving of a right and title to Heaven with many other such-like great things Now the Law was under an impossibility of doing or effecting any of these insomuch that God must send his Son or no * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Athan. Significat Legem fuisse imbecillem invalidam ad justificandom hominem Peter Disp 3. in c. 8. ad Rom. justification no reconciliation no atonement no satisfaction no paiment no pardon no righteousness no salvation which will be by and by particularly made out in the two most eminent branches of the Laws impotency I must mind you that I am in all this speaking of the Moral Law The inability of the Ceremonial Law abstracted from Christ who was the pith and marrow and who put energy and efficacy into all the types rites shadows of that Law I say its inability to do any thing further than to point or direct and lead to Christ is easily granted 'T is the very thing which the Apostle largely insists upon the proof of in his excellent Epistle to the Hebrews Chap. 7.18 19. For there is verily a disannulling of the Commandment going before for the weakness and unprofitableness thereof for the Law made nothing perfect but the bringing in of a better hope did by the which we draw nigh unto God Heb. 9.9 Which was a figure for the time then present in which were offered both gifts and sacrifices that could not make him that did the service perfect as pertaining to the conscience So Heb. 10.1 For the Law having a shadow of good things to come and not the very image of the things can never with those Sacrifices which they offered year by year continualy make the commers thereunto perfect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here 's a total negation of the power of the Ceremonial Law And that Law had its 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also for the Apostle adds vers 4. it is not possible 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that the blood of Bulls and Goats should take away sins thus it was with that Law of which 't is very clear Paul speaks in these places And it was