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
A87510	A mixture of scholasticall divinity, with practicall, in severall tractates: vvherein some of the most difficult knots in divinity are untied, many darke places of Scripture cleared, sundry heresies, and errours, refuted, / by Henry Ieanes, minister of God's Word at Chedzoy in Sommerset-shire.; Mixture of scholasticall divinity, with practicall. Part 1	Jeanes, Henry, 1611-1662.	1656 (1656)	Wing J507; Thomason E872_3; Thomason E873_1; ESTC R202616	347,399	402

said of Christ that he was justified by the spirit that is the spirit of holinesse the Godhead Rom. 1.4 that raised him from the dead and thereby declared him to be the sonne of God with power justified him as in foro soli before men from the reproaches and calumnies which his adversaries burdened him with so also in foro poli before God from the iniquities of us all Isay 53.6 which God laid upon him in regard of his suretyship for us Hither also may we referre that in Hebr. 9.12 By his owne blood he entred into the holy place having obtained eternall redemption for us He had never entred into the holy place if he had not by his bloud first obtained eternall redemption for us Compare together verses 13 14 of Heb. 10. from this comparison you may gather that his sitting down on the right hand of God expecting till his enemies be made his footstoole necessarily presupposeth that he had offered one sacrifice for sins for ever that by one offering he hath perfected for ever them that are sanctified 4. The fulnesse of satisfaction and merit that was in Christs humiliation may clearly be demonstrated from the worthinesse and infinitenesse of his person as the cause and originall thereof To cleare this we shall consider Christs humiliation under the notion 1. of a price 2. of a sacrifice 1. If we consider it as a price which he paid for us so by meanes of the worthinesse of his person it was of great and inestimable value Ye were not redeemed with corruptible things as silver and gold but with the precious blood of Christ as of a lamb without blemish and without spot 1 Pet. 1.18,19 All the worth of gold and silver was from humane appointment Whereas the dignity of Christs blood flowed from the reall infinitenesse of his person nature It was the bloud of God Act. 30.28 and * Bilson therefore was able to quench that wrath that everlastingly and intollerably would have burnt against us to our finall and perpetuall destruction of body and soule There be two sorts or kinds of prices which may be affirmed of Christs humiliation a price of Ransome and a price of Purchase and the fulnesse of each price therein ariseth from the infinitenesse of his person Because it was the humiliation of an infinite person therefore it was a full price of ransome and a full price of purchase 1. A full and sufficient price of ransome from the guilt and dominion of sin from the rigour and curse of the law With him is plenteous redemption and he shall redeeme Israel from all her iniquities Psalm 130.7,8 It is a redemption so full and perfect as that it comprizeth all the steps and degrees of salvation from all sins from all the evill that is in sin and from all the sad and miserable consequents of sin 2. A full and sufficient price of purchase to obtaine the love likenesse and life of God righteousnesse favour and acceptance together with all the gracious and glorious fruites thereof Secondly If we looke upon Christs humiliation as a Sacrifice which he offered for us it is by meanes of the infinitenesse of his person an all-pleasing sacrifice By one offering he perfected for ever them that are sanctified Heb. 10.14 Now this infinitas acceptibilitatis this great acceptablenesse and well-pleasingnesse of this sacrifice unto God proceeded from the dignity 1. of the Priest offering 2. of the Sacrifice offered 3. of the Altar upon which it was offered 1. Of the Priest offering the son of God in whom he was well pleased 2. Of the Sacrifice offered unto which by meanes of the personall union the vertue of the Deity was truely attributed The sacrifice which he offered the bloud which he shed the death which he suffered was the sacrifice bloud and death of God and consequently the sacrifice was appliable unto all those for whom it was offered able to sprinkle many nations Is 52.15 Because it was more then equivalent in dignity and representation unto all the persons of all the men in the world 3. From the dignity of the Altar upon which it was offered that was the divine nature Through the eternall Spirit he offered himselfe without spot unto God and so by his bloud purgeth our Consciences from dead workes Heb. 9.14 This Altar sanctified the offering made it sufficient for Gods satisfaction and mans justification for it gave it an infinite acceptance with God so that therein he smelled a sweet savour of rest and was therewith fully pacified and contented The hainousnesse demerit and desert of an offence is much aggravated from the dignity of the person offended and meannesse of the person offending Those revilings which uttered against a mans equalls are but actionable if spoken against a noble man they prove scandalum magnatum and punishable with the pillory if against the supreame Magistrate they come to be of a treasonable nature and punishable with death Even so on the other side the value dignity of satisfaction or merit proceedeth principally from the dignity of the person satisfying or meriting For the quality of the person doth dignify his worke make it of * Tanner answerable value not as though it had any reall influence thereupon but only as a morall circumstance it imparteth to the worke such a respect whereby it deserveth accordingly The Kingly dignity hath no reall influence upon the actions of the King it doth not really advance their nature but onely morally as a morall circumstance it raiseth their rate and estimation maketh them of a greater esteeme and account then otherwise they would be The greatnesse of honour is increased from the excellency of the person honouring For the Prince but to look favourably to speak kindly unto me is a greater honour then the greatest and most crouching obeisance of inferiours Now in giving satisfaction to a partie wronged a man honoureth the partie to whom he giveth it and therefore the more worthy the person satisfying the greater the satisfaction A greater satisfaction it is for a Prince to aske forgivenesse for a wrong committed then for another to undergoe a far sharper penalty Now if the greatnesse of a mans person communicateth an answerable worth either of satisfaction or merit unto that which he doth or suffereth what an infinite value then will the infinitenesse of Christs person adde to that which he wrought for our redemption for the satisfaction of Gods justice and for the acquisition of an inheritance and other priviledges for us The divine and infinite person of Christ doth dignify his obedience and sufferings and maketh them of an answerable of a divine and infinite value able to satisfie Gods infinite justice to expiate the infinite guilt of mans sin not as though it did physically and really advance their nature but only morally as a morall circumstance raise their value and estimation Let a * Mr. Bayne in his Catechisme common man prescribe any thing

per eam fit ut illa gratia conjuncta sit aliquo modo divinae personae dici potest ex hac conjunctione habere hanc gratiam quendam infinitum valorem dignitatem non quia illi addatur aliquid Physicum vel reale distinctum ab ipsa a persona divina seu ab unione humanitatis ad ipsam nihil enim hujusmodi fingi aut excogitari potest sed quia secundum moralem aestimationem quandam dignitatem excellentiam habet ex hac conjunctione Sicut humanitas ipsa infinitam dignitatem habet ex unione sicut operationes Christi ex eadem radice seu coniunctione habent infinitum valorem in esse meriti Illa enim unio ad verbum quasi elevat et nobilitat quicquid illi conjungitur iuxta uniuscujusque modum capacitatem Unde quia opus bonum est meritorium dat illi infinitum valorem in illo ordine quia opus paenale est satisfactorium dat illi infinitatem in genere satisfactionis quia ergo gratia ex propriâ ratione habet facere gratum dilectum ideo per hane unionem accipit quandam dignitatem valorem ratione cuius censetur facere infinite gratum hoc est habere quandam infinitatem in esse gratiae in ordine ad unionem Quod rectè per effectus declaratur nam hinc habet quod sit proximum principium infiniti meriti quamvis enim gratia unionis fit principalis radix huius quantitatis in merito gratia tamen habitualis est veluti proximum principium ejus Et hinc etiam habet ut possit influere in infinitos homines nam ad omnes potest extendi fructus eius etiamsi in infinitum multiplicarentur ibid. in tert part Thomae t. 1. disp 22. sect 1. that the grace of Christ may be considered either absolutely or relatively 1. Absolutely intrinsecally really and Physically as it is in it's selfe so it is finite communicating unto his soule though a great yet but a finite beauty and perfection and rendring it proportionate but unto a finite weight of glory 2. Relatively as referred unto the grace of union as conjoyned unto the divine and infinite person of the sonne as it is the grace of the son of God And so it is in some sort infinite not as though by this conjunction there were imparted to it any physicall and reall perfection onely according to the morall estimation of things it receiveth thereby a dignity and excellency answerable to that of the person an infinite dignity and excellency For union of the manhood unto the divine person nature in that person relatively ennobleth and exalteth whatsoever belongeth unto the humane nature in manner and measure suitable to its nature and capacity Hence its bloud was the bloud of God it 's obedidience and sufferings the obedience and sufferings of God and therefore infinitely satisfactory meritorious its grace and vertues the grace and vertues of God himselfe and so consequently however in esse reali ' of a finite nature yet they were in esse morali of an infinite worth and value able to be the ground of an infinite merit and the principle of influence upon an infinite number of men Having done with the explication of the point I shall in the next place goe on to the second thing I proposed the confirmation of it And here to cleare and confirme what we have by our Apostle ascribed unto our blessed Saviour I will 1. prove it to be so and then demonstrate why it is so 1. That it is so is apparant by sundry places of holy Scripture out of which I will cull only those that seeme to me most pregnant and pertinent 1. Of the purity and fulnesse in Christs grace holinesse there were divers types in the ceremoniall law of Moses 1. The curious embroidery and glorious Cherubims of the vaile Exod. 26.31 And thou shalt make a veile of blew and purple and scarlet and fine twisted linnen of cunning worke with Cherubims shall it be made 2. The separation of the Nazarites Numb 6. 3. The Altar of burnt offerings which was stiled most holy Exod. 29.37 or the holy of holies or holinesse of holinesses 4. The Altar of incense that was to be overlaid with pure gold that had no drosse and to have a crowne of gold round about and therefore called the golden Altar Numb 4.11 5. The perfection required in their sacrifices Their burnt offerings of the heard and the flocke were to be males without blemish Levet 1.3,10 and Chapt. 23.10 If their burnt offerings were of fowles the crop of it with the feathers were to be pluckt away and cast besides the Altar Levit. 1.16 Their meat-offerings were to be without leaven Levit. 1.11 which figured sin Luk. 12.1 Math. 16.6,12 1 Cor. 5.8 Their peace-offerings also were to be unblemished Levit. 22.20 The heifer of whose ashes the water of separation was to be made was to be red without spot wherein was no blemish and upon which never came yoake Numb 19.2 And so might aptly typify Christ who as he was red in regard of his bloudy passion so he was also of an unspotted and unblemished holinesse and altogether free from the bondage of any sin whatsoever The two Lambs that were to be offered day by day for a continuall burnt offering were to be without spot Numb 28.3 The Paschall lamb also was to be without blemish Exod 12.5 and these prefigured Christ A lambe without blemish and without spot I Pet. 1.19 that is without sin and exclusion of sin in intellectuall creatures argueth a fulnesse of grace and holinesse We may then conclude that Christs holinesse was full and perfect because it was blemishlesse and spotlesse 6. The unblemishednesse required in all the Priests that ministered in the sanctuary Lev. 21. à vers 17. usque ad vers 24. 7. The holy anoynting oyle described Exod. 30. v. 23 24. c. the precious oyntment that ran downe upon Aarons beard the high Priest that went downe to the skirts of his garments Psalm 134.2 Unto this we may adde 8. the holy garments and ornaments of the high Priests 1. His white and linnen ones which were peculiar unto the day of attonement Lev. 16.4 2. His rich and glorious ones which he wore in his ordinary service that were for glory and beauty Exod. 28.2 described at large throughout that whole chapter But to speake particularly of one singular ornament of the high Priest the Vrim and the Thummim the grammaticall signification of which is lights and perfections It was to be put in the breast-plate of judgment upon the high Priests heart when he went in before the Lord Exod. 28.30 And herein he was a type of Christ the true high Priest that stood up with Vrim and Thummim Ezra 2.63 Gods holy one with whom his Vrim and Thummim light of knowledge and perfection of purity were alwaies to be Deuter. 33.8 Two things are here typified