Selected quad for the lemma: conscience_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
conscience_n	faith_n	heart_n	sprinkle_v	2,758	5	11.3113	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A48431	The works of the Reverend and learned John Lightfoot D. D., late Master of Katherine Hall in Cambridge such as were, and such as never before were printed : in two volumes : with the authors life and large and useful tables to each volume : also three maps : one of the temple drawn by the author himself, the others of Jervsalem and the Holy Land drawn according to the author's chorography, with a description collected out of his writings.; Works. 1684	Lightfoot, John, 1602-1675.; G. B. (George Bright), d. 1696.; Strype, John, 1643-1737.	1684 (1684)	Wing L2051; ESTC R16617	4,059,437	2,607

too curious to inquire after but what the matter of his mediation is these two things make evident viz. his presenting his people to Gods acceptance and his presenting their services to the like acceptance For what acceptance can any soul under Heaven find upon his own account What can a man do toward his own justification before God Job VII 20. I have sinned what shall I do unto thee A very pertinent question A man is so little able to find acceptance with God of himself that he may rather stand amazed that ever sinful men do find acceptance The Apostle accounts it not an ordinary thing to comprehend with all Saints the bredth and length and depth and height of this mystery Ephes. III. 18. Before Christ a Mediator was set up imagin how Adam could deal with God to find acceptance with him after he was now become sinful Adam Nay it is not easie to conceive how he dealt with God even while innocent For certainly it was his duty to pray in his innocency thereby to shew his dependance on God but upon what interest to pray when he had no Mediator is something difficult to apprehend But after he was fallen and Christ not yet promised those three hours that he lay in darkness before the promise of Christ came to him How could he then pray to God and upon what account beg his pardon But I need not to use many words to shew the need of Christ a Mediator Secondly This that we have spoken concerning the Altar may give us some measure and scantling how to come to Christ and believe in him for acceptance viz. to relie upon him intirely for our acceptance with God as the Israelite cast himself intirely upon the Priests offering and the Altar sanctifying his gift that it might be acceptable If there may be any distinction made betwixt coming to Christ and believing in him which indeed may very well signifie the same thing let us observe it here and observe it upon the comparison before us about the Altar An Israelite comes and brings a sacrifice along with him to the Priest and Altar and prays him I pray Sir offer this to God for me for acceptance You must first observe the nature and quality of his sacrifice whether it be fit for the Priest to meddle with and for the Altar to receive upon it I remember a distinction the Jews have in their writings concerning a first-born child viz. that he may be fit for the inheritance but not fit for the Priest that is may have some blemish or defect that he may not be fit to be consecrate to God as the first-born ought to be yet may be fit enough to inherit his Fathers land A man may be fair and fit for this and that employment in earthly things and very useful in his place and station when in the mean while he may be little fit for Christs employment or receiving An Israelite brings a Dog Cat c. to the Priest and entreats him to offer that upon the Altar for him Was this a fit offering for the Altar Could the Altar with all its holiness sanctifie such a gift as that Antiochus the wretch when he offered Swines flesh upon the Altar it was to defile the Altar and not for the Altar to sanctifie the Sacrifice This shews what kind of person he must be that goes to Christ to desire him to present his person an acceptable sacrifice with God and that he may find favour with him He must bring him a clean sacrifice or no coming there In Isa. LXVI 3. where the Prophet speaking about abolishing the Jewish Sacrifice under the Gospel he saith He that killeth an Ox is as if he slew a man he that sacrificeth a Lamb is as if he cut off a Dogs neck and he that offereth an oblation as if he offered Swines blood Think not that when offering of clean beasts is ceased offering of unclean will be accepted Men think to obtain acceptance and favour from God through Christ at an easie rate and with a little ado when there is more in it than they conceive They must first be such as are fit for Christ to own and to present to his Father a sacrifice fit to be offered to God upon his Altar and not a Dog or Swine The Apostle tells us how to come to this our Altar Heb. X. 22. 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 It is the custom in our University that when any one presents another to the Vice-Chancellor and University for the taking of any degree he undertakes to them that he is fit for such a degree Christ never presented any to his Father to graduate him in his acceptance and favour but such an one as was qualified and fit for that acceptance When I say fit I mean not out of merit but so qualified as God requires those to be qualified that he will accept A thing very well worth the deep consideration of us all that we be not deceived concerning believing in Christ as too many are deceived Who is he among us but he thinks at one time or other so to believe in Christ as shall serve his turn for salvation while in the mean while he walks in the clean contrary way to believing To believe in Christ is indeed to relye upon him for salvation but it is relying upon him on such conditions as Christ will admit of not at a mans own pleasure A man takes on him to get to Christ through him to find acceptance of God though his tongue be full of vanity hands of filthiness heart of evil life of profaneness yet through Jesus Christ our Lord he hopes to speed well enough It is true indeed that there is no other name under Heaven whereby acceptance with God is to be found but this man does no better than bring a Dog or a Swine to be offered on the Sacred Altar when he thinks that Christ will present such a filthy beast as he for a person to be accepted of God No Wash you make you clean put away the evil of your doings from before mine eyes Cease to do evil learn to do well And then come to the Altar and you may hope for acceptance Those that Christ presents to his Father are such as of whom he is not ashamed Heb. II. 11. and XI 16. But would not Christ be ashamed to present a Dog or a Swine a filthy and ugly sacrifice to his Father a wretch that is all dirt and filth and pollution and wallows in it still and will not out of it He in the Law that must come nigh the Altar must wash himself in water and change his garments or he must not come to offer there The application is so easie that I need not to insist upon it And by this very thing we may observe two things I. That

had joyned to them and came out with them On the second day of the month and of their arrival there Moses goeth up into the mountain being called up by the Lord vers 3. and when he cometh down telleth the people the words of the Lord vers 5. If ye will hear my voyce indeed and keep my Covenant ye shall be my peculiar people To which the people even before they know what the Commandments of the Lord would be do promise to obey and hearken not by rash undertaking to perform they knew not what as some have been bold to tax them nor yet presuming upon their own ability to keep the Law as others have concluded upon them but having been trained up from their infancy and instructed in the doctrine of Faith they piously conclude when God cometh to give them a Law and to make a covenant with them that God would not cross himself in the Doctrine of salvation but that the Law that he would now give them should be a Law conducing and leading to Faith still a Schoolmaster to Christ and not an extinguisher of the doctrine of Salvation by him On the third day of the month Moses goeth up into the mountain again vers 9. and is charged to sanctifie the people which accordingly is done on that day and on the fourth and fifth and on the sixth day in the morning the ten Commandements are given SECTION XXVI The Iews Tenet concerning the Law Talm. in Maccoth Rab. Abhuhahh Ner. 1. THE whole Law say they was given to Moses in six hundred and thirteen precepts David in the fifteenth Psalm bringeth them all within the compass of eleven 1. To walk uprightly 2. To work righteousness 3. To speak truth in the heart 4. Not to slander 5. Not to wrong a Neighbour 6. Not to entertain or raise an ill report 7. To vilisie a reprobate 8. To honour them that fear the Lord. 9. That altereth not his oath 10. Not to lend to usury 11. Not to take bribes against the Innocent The Prophet Isaiah brings these to six in Chap. 33. 15. 1. To walk justly 2. To speak righteously 3. To refuse gain of oppression 4. To shake hands from taking bribes 5. To stop the ears from hearing of blood 6. To shut the eyes from seeing of evil Micha reduceth all to three Chap. 6. 8. 1. To do justly 2. To love mercy 3. To walk humbly with God Isaiah again to two Chap. 56. 1. 1. Keep judgment 2. Do justice Amos to one Chap. 5. 4. Seek me Habakkuk also brings all to one Chap. 2. 4. The just by his Faith shall live Thus the Jews witness against themselves while they conclude that Faith is the sum of the Law and yet they stand altogether upon works A Testimony from Jews exceedingly remarkable SECTION XXVII Articles of a believing Iews Creed collected out of Moses Law 1. I believe that salvation is by Faith not by Works WHEN the Talmudick Jews make such a confession as is mentioned instantly before wherein they reduce all the tenor and marrow of the Law under this one doctrine of living by Faith Hab. 2. 4. The just by his Faith shall live it is no woader if the more ancient and more holy Jews under the Law looked for salvation not by their own merits and works but only by Faith This fundamental point of Religion they might readily learn by these two things 1. From the impossibility of their keeping the Law which their consciences could not but convince them of by their disability to hear it and by their daily carriage 2. In that they saw the holiest of their men and the holiest of their services to receive sanctitie not from themselves but from another So they saw that the Priest who was or should be at least the holiest man among them was sanctified by his garments and that the sacrifices were sanctified by the Altar From these premises they could not but conclude that no man nor his best service could be accepted as holy in it self but must be sanctified by another 2. I beleive that there is no salvation without reconciliation with God and no reconciliation without satisfaction The first part of this Article is so plain that nature might teach it and so might it the latter also and laying hereto Moses his lex talionis eye for eye tooth for tooth it made it doubtless 3. I believe that satisfaction shall once be made This they might see by their daily sacrifice aiming at a time when there should full satisfaction be made which these poor things could not do No less did their Jubilec year intimate when men in debt and bondage were quitted The very time of the year when the Jubilee year began calling all Israel to think of a Jubilee from sin and Satans bondage into which mankind fell at the same time of the year 4. I believe that satisfaction for sin shall be made by a man This is answerable to reason that as a man sinned so a man should satifie but Moses's Law about redemption of Land by a kinsman taught Israel to expect that one that should be akin in the flesh to mankind should redeem for him morgaged heaven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Hebrew is both a kinsman and a Redeemer 5. I believe that he shall be more than a man This they learned from the common service about the Tabernacle wherein the high Priest a man as fully hallowed and sanctified as man could be for his outward function yet did he offer and offer again for the people and himself and yet they were unclean still This read a Lecture to every ones apprehension that a meer man could not do the deed of satisfaction but he must be more 6. I believe the redeemer must also be God as well as man The disability of beasts to make satisfaction they saw by their dying in sacrifice one after another and yet mans conscience cleansed never the better The unability of man we saw before The next then that is likely to do this work are Angels But them Israel saw in the Tabernacle curtains spectators only and not actors in the time and work of reconciliation From hence they might gather that it must be God dwelling with man in one person as the cloud the glory of God never parted from the Ark. 7. I believe that mans Redeemer shall die to make satisfaction This they saw from their continued bloody sacrifices and from the covenants made and all things purged by blood This the heedless man-slayer might take heed of and see that as by the death of the high Priest he was restored to liberty so should mankind be by the death of the highest Priest to the glorious liberty of the Sons of God Their delivery from Egypt by the death of a Lamb taught them no less 8. I believe that he shall not die for his own sins but for mans Every Sacrifice read this Lecture when the most harmless of beasts and birds were offered

him unless he would Nevertheless R. Moses of Egypt glosseth otherwise saying that by love is understood if he be in love with the beauty of the image of that Idol by fear that if he fear the Idol should hurt him as the Worshippers of it think that it can profit or hurt and that if he adore it in such a case he is free An excellent School and excellent doctrine indeed To omit other things mark that which prevailed also with these Corinthians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If he acknowledg not the Idol under the notion of God it is nothing and these men said also An Idol is nothing Therefore to be in an Idol Temple to eat things offered to Idols is nothing for I own nothing of the Deity in the Idol I know it is wood or stone c. But saith the Apostle First however the Idol it self be wood or stone yet those things which are offered to it are offered to Devils Chap. X. 20. And Secondly However you think your self so wise as to judge of an Idol as a matter of nothing yet all have not so accurate a judgment and you by your example encourage others to eat things offered to Idols even under the notion of things offered to Idols VERS II. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For whom Christ dyed HE useth the very same argument and reason Rom. XIV 15. And his words respect the quality of the person than rather the person himself barely considered As though he had said for tender consciences and trembling at the word of God for those that are burthened and grone under the yoke and weight of the Law for such as sweat and pant in the ways of the Lord to keep faith and a good Conscience for such Christ dyed and will you destroy such an one by your meat He dyed to loosen those yokes and to lighten consciences pressed under those weights and will you destroy such with your meat CHAP. IX VERS I. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Am I not free HERE some Interpreters in their Versions vary the order of the clauses and read Am I not free and then after that Am I not an Apostle Moved to it hence undoubtedly because it is greater to be an Apostle than to be Free and they supposed they should keep true order if they proceeded from a lower degree to a higher But they should have considered that Paul did not barely treat of Christian Liberty but of Apostolic Liberty which appears also sufficiently vers 5 Nor could he use a more accurate method in his business than by first proving himself an Apostle and then proving his Apostolic Liberty He is about to treat of his Liberty or how lawful it is for him to require maintenance for himself his wife and family if he had them for his ministery in the Gospel among the Heathen which Peter and the rest of the Apostles did among the Jews It was formerly appointed by Jewish Lawyers that Tithes were not to be required and taken of the Gentiles maintenance was not to be asked from Heathens and that a Jew should not make himself any ways beholden to an Heathen Which so much the more also prevailed among them because there was not any permission in the Law concerning these things or at least that there was deep silence in the Law concerning them These matters could not but raise a contest against him concerning his maintenance among the Heathen while he preached the Gospel to them Our Apostle therefore the Minister of the Uncircumcision flies to that namely to defend himself by his Apostolical power among them who had raised a difference against him about this business Ver. 3. Be it granted that it was appointed by the Traditional Laws concerning taking no maintenance from Heathens yea though it were granted that it were so decreed by the Law of Moses but I am an Apostle I am free from such Laws yea it is in my power to institute this for a Law to the converted Heathen that those that preach the Gospel should be sustained by the Gospel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Have I not seen Iesus Christ PAUL saw the Lord twice First in his journey to Damascus when he was marked out for an Apostle Secondly In his Trance at Jerusalem when he was marked out for the Apostle of the Gentiles Act. XXII 21. He alone among the Apostles saw the Lord after his ascension VERS III. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 My Apology c. THE Apology it self follows Have we not power c. unto ver 15. The necessity of his Apology was that he was accused by some of receiving maintenance from Heathen Churches for his preaching the Gospel or it was observed with a stern countenance by some Cavilers whether he would receive it or not Hence it was that he applied himself to mechanic labour whereby he might sustain himself and get his living Not that it was unlawful for him to demand a livelyhood of the Gentiles but because he would not to stop the mouths of the Jews that barked against him Hence are those words vers 19 20. I am free from all men and yet I am become the Servant of all To the Jews I became as a Jew c. Compare III. Joh. ver 7. They took nothing of the Gentiles VERS XIII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They that wait at the Altar HE distinguisheth between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 labouring about holy things and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Waiting at the Altar For there were some who wrought in the holy things besides those who served at the Altar concerning whom see the Tract Shekalim a a a a a a Cap. 5. Among the rest were they 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Who picked the wormt out of the wood which was to be layed upon the Altar who being touched and infected with some spot were not fit to minister at the Altar but they were deputed to this office and nourished out of the consecrated things b b b b b b Middoth cap. 2. hal 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Assidentes Altari sitting at the Altar not in the proper and strictest sense for it was lawful for none to sit within the Court but for the King alone c c c c c c Joma f. 69. 2. But rather Obsidentes Besieging the Altar and spred every where about it in the service of it Some taking away the ashes some killing the Sacrifice others sprinkling the bloud others laying the pieces of the Sacrifice upon the Altar c. Concerning which see the Tract Tamid d d d d d d Cap. 3. hal 1. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies also to lay snares which may also be applied to that emulous diligence wherewith they did as it were lay snares for the Altar contending in former times who should first go up thither to take away the ashes and to make the fire c. concerning which these things are related In e e e