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A54589 The difference between the old and new covenant stated and explained with an exposition of the covenant of grace in the principal concernments of it / by Samuel Petto ... Petto, Samuel, 1624?-1711. 1674 (1674) Wing P1896; ESTC R31110 148,845 372

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to Moses a pattern of the Tabernacle which was for publick Worship with a strict injunction Heb. 8. 5. See that thou make all things according to the pattern shewed thee in the Mount Heb. 9. 1. Exod. 25. 40. And in that and the following Chapters of the Book there are rules about the Ark Table Candlestick and the institution of Ministers used in the service of the Tabernacle as Aaron and his Sons in the Priests Office here is direction for the consecration of the Ark and Tabernatle the Altar of incense and many Ordinances and Institutions which hold forth another use of the Sinai dispensation 4. To be a Platform model or rule for Government Ecclesiastical and Civil Israel received righteous Laws Statutes and Judgements from God himself therein they were differenced from and excelled the Nations that they were more immediately under the Government of God as their only Law-giver And not only an Eternal Curse but many Ecclesiastical and Civil penalties and censures are threatned upon breaking of those Divine Laws Exod. 22. ver 1 4 20. Levit. 20. Numb 5. and 19. Deut. 13. and 25. with many others This then was one use of it to be an instrument for the Government of the Children of Israel 5 Another end of it was to give a typical representation of many glorious mysterious appertaining to the Covenant of Grace these matters were not empty insignificant rites but by Divine appointment served as shaddows types and patterns of heavenly things Heb. 8. 5 6. and 9. 23. Even their temporal mercies were typical representations of Spiritual and heavenly blessings The Land of Canaan figured out the heavenly rest The Levitical or Aaronical Priests were eminent Types of our great High-Priest the Lord Jesus Heb. 7. The Tabernacle a Type of his humane Nature Whence he is said to be a greater and more perfect Tabernacle not made with hands Heb. 9. 11. and 8. ver 2. It might also figure out the true Church Rev. 21. 3. The Ark the furniture for the most holy place which none but the High-Priest might enter into Heb. 9. ver 3 4 7. properly referreth to Jesus Christ who is the great repository in whom the Divine Law is treasured up for Believers He is their glory and direction unto eternal rest many other Types there were of him I might also note that Moses was below with the people for their incouragement against fear at the promulgation of the Law and making and confirming the Covenant but was called up higher towards the top of the Mount for receiving the Tables of the Covenant and the pattern of the Tabernacle Exod. 19 ver 24 25. and 20. ver 1 20. and 24. ver 12. 18. all which may typifie that Jesus Christ standeth with us for our incouragement in receiving the fiery Law and upon more immediate converses with God giveth forth the frame of his solemn Worship These were the ends of the Sinai Covenant CHAP. X. Of the Differences between the Old and the New Covenant and the excellency of the latter above the former IT may be inquired How is the New Covenant wherein the ministration of Jesus Christ doth lie a better Covenant than the Old which was made at Mount Sinai I would premise that in Heb. 8. and also Jer. 31. ver 31 32. the opposition is not between the Covenant of Works as with the first Adam and the New but between the Old made when Israel came out of Egypt at Sinai and the New Covenant These are they which are compared and therefore the Differences between these either in their matter or form must hold forth the excellency and betterness of the New Covenant above the Old 1. The New Covenant presupposeth obedience unto life to be performed already by Jesus Christ and so is better than the Old which required an after performance of it The very tenour of the Sinai Covenant was Do this and Live Levit. 18. 5. Deut. 27. 26. Rom. 10. 5. Here Israel was ingaged in a federal way to perform the righteousness required in the unspotted Law the very doing is injoyned which our Eternal Life hath dependance upon even perfect doing Gal. 3. 12. Indeed Israel ingaged yet they were to perform this by their Surety Jesus Christ But all was then undone unfulfilled unperformed Jesus Christ not being then manifested and hence the Law had then a commanding force might exact that obedience at the hand of Israel who Covenanted there that it should be yielded in time to come But the New Covenant taketh it for granted that all this doing for Life is over already past and not to come Jesus Christ being actually exhibited that as the Old Covenant seemed to be made up of Precepts or Commandments so the New is made up of Promises consisteth of nothing else Heb. 8. ver 8 to the end giving a declaration that all is fulfilled there remaineth nothing to be done either by Principal or Surety for that end viz. Life The Lord is so fully satisfied as in the New he giveth a general acquittance and acknowledgeth that he hath no more to demand all is turned into Promise I will and ye shall Jesus Christ is said to be the Mediatour of the New Testament ver 6. that is actually so to intimate that in this short term Mediatour we have now in accomplishment the summ of all the doing required in the Old Covenant and way is made for our receiving the Promise Heb. 9. 15. Within the seventy weeks the Messiah came Dan. 9. 24. To make reconciliation and bring in everlasting righteousness before righteousness was commanded viz. in the Sinai Covenant but then it was introduced By one offering he hath perfected for ever them that are sanctified Heb. 10. 14. Nothing remaineth to be done for the procurement of these Eternal blessings Hence in opposition to that Sinai Law which ran upon those terms Do and Live under the dispensation of the New we hear so often of Believe and be saved and he which believeth hath everlasting Life Mark 16. 16. Joh. 3. 16 36. Not that believing now taketh the place of doing in the Old Covenant For then it must be our righteousness unto Justification Gal. 3. 12. Rom. 10. 5. whereas that which justifieth is called the righteousness of Faith ver 6. and Phil. 3. 9. and therefore Faith is distinct from that righteousness it self is not the least Atome of it therefore not our believing but the obedience of Jesus Christ is that which cometh in the room and stead of that doing for Life intended in the Law Rom. 5. 19. He is the Lord our righteousness Jer. 23. 6. 1 Cor. 1. 30. But to note that it lieth wholly out of our selves that it is not by any of our performances but in another even Jesus Christ it is said to be by Faith i. e. as a means of application Believe that the work is not now to do Jesus Christ hath done all and saith he Joh. 8. 24. If ye believe not