Selected quad for the lemma: virtue_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
virtue_n	blood_n	sacrifice_n	shed_v	848	5	10.4950	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A50840	Mysteries in religion vindicated, or, The filiation, deity and satisfaction of our Saviour asserted against Socinians and others with occasional reflections on several late pamphlets / by Luke Milbourne ...	Milbourne, Luke, 1649-1720.	1692 (1692)	Wing M2034; ESTC R34533	413,573	836

equal value to those Injuries done by that Prisoner to him to whom that Redemption-Price is paid down as if I take up Goods or Silver Coin of any one for which I my self am wholly insolvent and another undertakes for me to discharge the Debt the Creditor will scarce take it ill if he paid to the full in Gold or Jewels for that Silver or those Goods he had given credit for though the Debt be not paid in kind Cat. Rac. §. 6. c. 8. p. 146. But say They it 's ordinary to say That one D●●p of Christ's Blood was enough to wash away the Sins of the whole World therefore God must be very unjust to exact so extraordinary Sufferings at the hand of his Son that he should shed so much of his Blood and die at last and so pay a Price for Man's Sin so much greater than necessary We might easily answer this Cavil by saying that an Argument drawn against an Article of Faith meerly from an Hyperbolical Expression is altogether invalid nor is the Christian Church in general bound to answer for every passionate Expression which one of her Sons may use But we may consider further that whereas the reason of the Bloody Sacrifices offer'd by Men in former Ages was to signifie to the World that an Expiation was to be made for the World's Sins and to keep up their hopes and expectations of it and whereas we are assured in God's Word that without Blood there is no Remission though the shedding one Drop of the Blood of the intended Sacrifice be as real Blood-shedding as the drawing out of all is and though one Drop of that Blood of the Sacrifice had as much Virtue and Efficacy in it as the whole Mass could be thought to have yet that was not all that was aim'd at for the Blood of the Sacrifice was so to be shed as that Death might naturally follow on that Action which was not likely to follow on the shedding one or only a few Drops and without this Death the Beast was not fit for Sacrifice so much Blood being required as was necessary to sprinkle on several things in agreeance with which the Blood of Christ too is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 12.24 the Blood of sprinkling The Blood then shed of old represented somewhat Expiatory but not as it was the Blood of an Animal but as it was the Blood of such a Creature sacrificed on the Altar to that God who was to be atoned so though the Blood of our Saviour in every Drop of it as shed for us was of an infinite Worth yet the Worth of that Blood with respect to us depended on his being Sacrificed or made an Offering for Sin which he could not have been had not his Life been taken away by the pouring out of his Blood before for as we easily apprehend that the fairest Beast design'd for Sacrifice by Men if yet it dy'd alone or accidentally was no Sacrifice but that to make it such it was necessary the Priests should make it bleed to Death So had our Saviour's Humane Nature submitted only to the common Rules of Mortality or fallen by a natural Death he had been no Offering no Sacrifice to God but he really was a Sacrifice and is own'd as such in Scripture therefore his Blood too was to be shed and that so far as to put an end to his Humane Life or the Union between his Rational Soul and his Mortal Body so that the extraordinary Sufferings of our Saviour take not away from the Worth of his Blood in it self but his Blood could have had no effect upon us for the washing away of our Sins had it not been the Blood of our Sacrifice our Propitiation as well as it was the Blood of the Son of God and therefore we own with all Humility and Thankfulness the Goodness of our Lord in offering up himself a Sacrifice for Sin on our account by permitting those Powers to kill him which he could have destroy'd with one revenging Word Nor can we less acknowledge the Goodness of his and our Father who was pleased to accept of that Propitiation for our Sins his Son's Satisfaction for our Debts which he was no way oblig'd to but by the Concurrence of the Divine Love and Goodness of the Father and the Son from all Eternity But from this Doctrine of Christ's making Satisfaction to his Father for our Sins they draw a very unhappy Consequence for they tell us Quod Hominibus fenestram ad peccandi licentiam aperiat aut certè ad socordiam in pietate colenda invitet c. That it gives Men an open Liberty to sin or at least gives them great encouragement to Slothfulness in the Duties of Religion for if Christ has satisfied for all our Sins then we are free from all obligation to any punishment for Sin and therefore there can be no Conditions reasonably propounded to us by virtue of which we should be free from those Punishments or it 's unreasonable that God should still make Practical Holiness a Condition of our Salvation when Christ by his Death has fully satisfied his Fathers Wrath with respect to all our Sins past present and to come This Charge would be very heavy if it were true but would they consider those very Texts they endeavour to confirm this Objection by they would easily see how they confound themselves and slander that Holy Doctrine The Apostle tells us of Jesus Christ Tit. 2.14 That he gave himself for us that he might redeem us from all iniquity and purifie unto himself a peculiar people zealous of good works All this we stedfastly believe 2 Cor. 5.15 And that Christ died for all that they which live should not henceforth live unto themselves but unto him which died for them and rose again We believe that our Lord Jesus Christ gave himself for our Sins Gal. 1.4 that he might deliver us from this present evil World Eph. 5.27 That he might present his Church to himself a glorious Church not having spot or wrinkle or any such thing but that it should be holy and without blemish We believe Heb. 9.14 that our Lord offer'd himself without spot to God that he might purge our Consciences from dead works to serve the living God 1 Pet. 1.18 19. and that we are redeemed from our vain conversation not with corruptible things but with the precious blood of Christ as of a Lamb without blemish and without spot and from all these things we conclude That our Saviour's Sufferings for us were originally design'd to free us both from the Punishment and Guilt of Sin and therefore as we look up to our Saviour as our Priest and our Sacrifice so we acknowledge him to be our Prophet and our King our Instructer and our Governour that he has been our Instructer in all Ages by his Messengers Prophetical and Apostolical and those to this day lawfully entrusted with the

offered both Gifts and Sacrifices that could not make him that did the service perfect as concerning the Conscience but Christ being come an High-Priest of good things to come not by the Blood of Goats and Calves but by his own Blood he enter'd in once into the Holy Place having obtained eternal Redemption for us that eternal Redemption is an absolute Freedom from the Punishment of Sin effected by Christ but only signified by Jewish Institutions the utmost of the virtue of those Symbolical Rites The same Author presently subjoins the Blood of Bulls and of Goats and the ashes of an Heifer sprinkling the Vnclean sanctified to the purifying of the Flesh i. e. God having for the use of the Jews ordained those Rites and Sacrifices and promised to receive them as Clean who punctually observed his Institutions they were consequently Legally clean who so observed them but otherwise than in the Sense of the Law no cleaner than the rest of Mankind who never heard of those Institutions but the Argument follows à fortiori How much more shall the Blood of Christ v. 13 14. who through the eternal Spirit offer'd himself without spot to God purge our Consciences from dead works to serve the Living God The Difference then between the Sacrifices is apparent enough those could only give a Legal Purity to Jews and that only to their Flesh without which Ceremonial Purity Men may be saved but the Sacrifice of Christ reaches the Pollutions of the Soul takes away the Defilements of the Mind and opens a free passage for us to the throne of Grace without which means Remission of Sins and eternal Salvation are never to be obtained Again the Apostle speaking of that Blood which according to the Levital Law was to be sprinkled upon several things adds It was necessary that the Patterns of things in the Heavens should be purified with these or rather the Patterns of Heavenly things for so the following Words explain the Phrase but that the Heavenly things themselves should be purified with better Sacrifices than these for Christ is not entred into the Holy places made with hands which are the Figures of the true but into Heaven it self now to appear in the presence of God for us i. e. as a Mediatour on our behalf but he enter'd not there that he might offer himself often as the High-Priest entred into the Holy place every year with the Blood of others for then must he often have suffered since the foundations of the World v. 22. ad 27. but now once 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the perfection or completion of Ages i. e. in the fulness of time hath he appear'd to put away sin by the Sacrifice of himself The same Divine Author urges the matter further in the following Chapter and directly confirms what I before asserted That 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 continually make the comers thereunto perfect for then they would not have ceas'd to be offered because that the Worshippers once purged should have had no more Conscience of Sins and if the Worshippers could have been so purged at once by those Legal Sacrifices the successive continuance of them would in the same manner have purged all those concerned in them and then another and a better and greater Sacrifice would have been altogether needless but alas in those Legal Sacrifices there was every year made a Remembrance of the same Sins and of the Guilt of the same Sinners Heb. 10.1 2 3 4 10 11 12 14. for it was not possible that the Blood of Bulls and of Goats should take away Sin But now by the will of God we are sanctified through the offering of the Body of Jesus Christ once for all Every Jewish High-Priest stood daily ministring and offering the same Sacrifices which can never take away sin but this Man after he had offered one sacrifice for sin for ever sat down on the right-hand of God nor did he need to offer oftener for by one Offering he has perfected for ever them that are sanctified The Difference then between the Sacrifice of our Saviour and those of the Law is notorious but now if Remission of Sins could be granted to the Offerer of a Legal Sacrifice and yet a Legal Sacrifice could not take away the Sins of the Offerers and if the single Sacrifice of Christ did really take away Sins both which things are asserted in the Texts now cited then a great deal more must be meant by Christ's Sacrifice taking away sin than the bare Remission of Sins amounts to It must signifie taking away that Guilt of sin by which Men are render'd obnoxious to Punishment which considering that Justice inherent in Almighty God cannot be removed but by substituting somewhat so innocent in the Sinner's room that the Sufferings of that Innocent may satisfie for the Impunity of the Sinner but it being inconsistent with Justice to punish the Innocent for the Sinner if the Innocent be unwilling or depend upon his Innocence as his Security from Punishment therefore our Saviour for the acquittal of Divine Justice offer'd himself voluntarily to die for us and that when no Power on Earth could have taken away his Life from him which Offer of his being the effect of his eternal Will and his eternal Will the same with that of his Father Eternal Justice required his Sufferings and accepted those Sufferings though to be undergone in time as really and in their own intrinsic Nature equivalent to those Punishments otherwise due to a sinful World Upon the whole Christ died for or in the room of Sinners not to prevent their temporal but their eternal Death and by his Humiliation and his Death who was so Innocent and so Great gave eternal Justice as absolute Satisfaction as the eternal Punishment of all those who are now saved through Him would have done and therefore when Socinians seek for a reason for their denying Christ's Death to have been in our stead and fly to that of St. Paul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Christ died for our Sins 1 Cor. 15.3 and plead from thence that since it cannot be said that Christ died in the room of our Sins no more can it be said that he died in the room of Sinners this is meer Stuff and Cavil for if Christ died on account of our Sins which is the direct English of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it 's then the more probable He died in the room and stead of those Sinners or suffer'd a vicarious Punishment for them for or on account of whose Sins he resign'd himself to the Death upon the Cross Or they know it 's no uncommon thing in Scripture to put Sin for Sinners and they 'll confess though not in that sense which we do that He who died for Sin died for Sinners they being inseparable from one another But