Selected quad for the lemma: law_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
law_n	aaron_n	according_a	levi_n	45	3	10.3243	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A60477	Christian religion's appeal from the groundless prejudices of the sceptick to the bar of common reason by John Smith.	Smith, John, fl. 1675-1711.	1675 (1675)	Wing S4109; ESTC R26922	707,151	538

brought them out of Egypt which Covenant they brake and promising to erect a new Priest-hood not after the order of Aaron but Melchisedech From both which common places the Apostle argues strenuously Heb. 8. and 7. when he saith the new he maketh void the old where the Priesthood is changed there must of necessity be a change of the Law The Old Testament points out him that is to be a Priest for ever after the order of Melchisedech as to come of the Tribe not of Levi but Judah which Topick the Apostle pursues and applies to the blessed Jesus who according to the Prophecies that went before of him sprang of the Root of Jesse came from the loins of David and was the Lyon of the Tribe of Judah of which Tribe none by the Law were to be made Priests but of the Tribe of Levi and that therefore the Levitical Law was prescribed against in the Prediction of Jacob and in the preheminence of this Melchisedokian Preist before the Aaronical hinted by Melchisedech's Blessing and receiving Tithes of Abraham while Levi was yet in his Loyns almost four hundred years before that Law which assigned Levi to the Priest-hood And lest this Law which assigned Levi to that Office might be interpreted as vacating Melchisedech's the Apostle observes that long after Aaron had been made a Priest and that without an Oath that Kingly High Priest after the order of Melchisedek was made a Priest by Oath Hebr. 7. 17. 18. In the Old Testament Malac. 1. 11. God expresseth his dislike of Levitical Sacrifices and Ordinances in comparison of another Sacrifice and Service that was to be exhibited A point acknowledged by the Jewish Rabbies who upon these Texts have these reflections Psal. 69. Laudabo nomen dei placebit deo super vitulum novellum cornua producentem ungulas This is the new worship that shall be given to God in diebus Christi saith Aben Ezra A worship will please God better than the Oxe which Adam sacrificed Qui perfectus erat de terra creatus a perfect Oxe answerable to one three years old the day he was created having hoofs and horns saith R. Solom Than that three years old Oxe of the Peace-offering or so large as he can push with his horns or so great and comely as he makes men contend about him saith R. David all center here that the most choice Legal Sacrifices are not comparable to that spiritual Worship which should be introduc'd in the days of the Messias Without relation to which legal observances were not good nor such as by which they should live Ezeck 20. 25. God protesting he never spake to their Fathers touching Sacrifices and Oblations abstracted from that end of the Law Jerem. 7. 22. and chiding them for treading his Courts for making many and fervent Prayers for offering Incense for bringing their Oblations and burnt Offerings without having an eye to the spiritual part of worship and to Christ the Life and Spirit of all acceptable Worship Isa. 1. Of which imperfection and faultiness of the first Covenant the Apostle takes notice as that which made way for the second Heb. 8. 7. In the Old Testament God promiseth that under the Kingdom of Messias he would take Priests and Levites out of all Nations Isa. 66. 21. that strangers should be Israel's Pastors Plough-men and Labourers in the Vine-yard Isa. 61. 5. What must then become of the Law prohibiting any but the sons of Aaron to approach the Priest's Office to minister in the Sanctuary Levi must lose his Plough when Messias makes Gentiles put their hands to his and therefore there is much more of ingenuity and correspondency to their own Prophets than in modern Jews in that story of the Jerusalem Gomarists told by R. Judab of a certain Jew who being at Plough and hearing an Arabian telling him that Messiah was born presently loosed his Oxen and sold his Plough and Gears Lightfoot Harm pag. 9. Lastly for to instance in all the Topicks of this tendency would put me upon transcribing the greatest part of the Prophets and the Epistle to the Hebrews in the Old Testament we are told That Jerusalem it self the Temple the place elected by God for Legal Worship should become a perpetual desolation within a few years after the coming of Christ That Rook's Nest as they had made it should be pulled down Dan. 9. 26. and then sure the whole brood of those callow and imperfect Rudiments annex'd to it laid in it must fall to the ground That a time would come when the true Jove would shake that his lap wherein his grand Seer the Eagle-eyed Moses had laid the Eggs of his Ceremonial Laws Haggai 2. 6. I will shake not the earth only but the heavens that is as St. Paul Heb. 12. 27. expounds that Text not only the Vanity of the Gentiles but the Jewish Religion though of Divine Institution so far as it is to be shak'd Or which comes all to one The heaven that is the heavenly Sanctuary the Temple God's Court the place of his Residence where he dwelt between the Cherubims That Sion would be ploughed up Micah 3. 12. Sion shall be ploughed as a field and Jerusalem shall become heaps and the mountain of the Lord's house as the high places of the Forrest This the Chaldees alledg in behalf of Jeremy Jer. 26. 10. and the Rabbies observe the accomplishment of it then when Turnus Rufus ploughed up the place of the Temple Dr. Lightfoot Vespacian 2. paragr 1. and what must become then of the whole Crop of the Temple-Ceremonies which had been there sowen and of the Eggs there deposited That Jerusalem the dish wherein Levitical services were to be served up should be turned up-side-down and wiped as a man wipes a Dish 2. King 21. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It shall be turned upside down upon the face thereof What can that portend but the spilling of the Cates So that to a considerate Spectatour it cannot but be matter of highest admiration to see that blinded Nation groping for the door when the house is fallen flat to the ground and like a company of dispersed Ants whose hill is digged up carrying their Eggs in their mouths above this sixteen hundred years not knowing where to lay them but expecting still their old Ant-hill should grow up again out of the dust wherein it has lain all that while not considering that by this time their Eggs must needs be grown addle Alas what a spirit of slumber hath divine Vengeance powred upon them seeing they still persist in denying that Holy and Just One after Moses hath so peremptorily and palpably denyed them after God hath pull'd them from him and hedged up their way to his Law by an absolute impossibility of observing it The Temple wherein the greatest and most eminent part of that Law was only performable being by his irresistible hand demolish'd and kept from being again erected in spight of all the attempts of

Moses faithful Christ no austere Master Laws for Children for Men for the Humane Court for Conscience Christ clears Moses from false Glosses § 4 It was fit that Christ should demand a greater Rent having improved the Farm St. Mat. 5. 17. explain'd Christian Virtue a Mirrour of God's admired by Angels St. Mat. 7. 26. urged The Sanction of the Royal Law § 5. St. Paul ' s Notion of Justification by Faith only explain'd it implies more and better work than Justification by the works of the Law Judaism hath lost its Salvifick Power Much given much required The Equity and Easiness of Christ's Yoak Discord in the Academy none in Christs School § 1. THe Gospel is so fram'd as it exhibits to us the Substance of the Law 's Types wherein the things pertaining to the Person Office and Kingdom of the Messias were umbrated without reference to which most of them are such childish and beggerly Toys as the instituting of them is manifestly unworthy of infinite Wisdom and that solemn pomp of signs and wonders that went before them as inducements to the Israelites to receive them with due reverence would be in the most candid Interpretation of impartial Reason no better than the Mountains swelling and going in hard labour to bring forth a ridiculous Mouse From which imputation of folly observed and objected by the Heathens against their Lawgiver the most learned Mythologist Philo Judaeus though he attempt to vindicate Moses yet missing Moses his Scope and not looking to the end of his Law he falls far short of his purpose and makes worse work of it than a Novice-Christian would that has but learn'd this Principle the Law was a shaddow of good things to come but the body that casts those shadows is Christ A Tast whereof he gives us in his Treatise of Circumcision wherein having premis'd how unlikely it is that so severe a Ceremony should be taken up upon weak Grounds he lays down these wise reasons for it 1. The prevention of the growing of the Carbuncle in that part Just as if a man should advise to have the Head chop'd off to prevent the aching of it 2. That that Membrane might not be a receptacle of uncleanness upon the same reason they must not only with the Egyptian Priests shave off their hair which he grounds upon the same reason but slit their Noses and crop their Ears and dismember themselves of other Vessels receptory of Excrements 3. For the procuring of Foecundity of which he saith it is a necessary Cause aiunt enim ità semen rectà ejaculari integrum nec diffluit per sinus preputii As if Nature could not frame her own Tools in a form fittest for the use she intends them And yet these Grounds of Circumcision he saith came to his ears by the Tradition of divine men his Ancestors who most diligently expounded Moses Of the like grain are the Reasons he gives why God prohibited the planting of Groves about the Tabernacle because it was not meet to bring man's or beast's Dung near the Tabernacle to manure the Trees and make them flourish Philo de monarchia 2. Of Gods commanding the Priests to wear linnen while they officiated Because such garments are not made of a matter proceeding from mortal Creatures as woollen are Eadem cum ratione insanit with the same kind of reasons he plays the fool in making the High Priests Apparel a resemblance of the World his Jacinth colour'd Vest tipifies the Sublunary his Pectoral the Celestial Region the two Emeralds on either Shoulder the two Haemispheres the twelve Stones therein the twelve Signs of the Zodiack Its name Rationale does denote that all things comprehended by the Heavens were made and adorn'd upon Principles of the best Reason Thummim or Verity does denote that no lye can come into Heaven Urim or Clarity that all the light which is in the sub-celestial flows from the celestial Bodies The Flowers on the Fringe do tipifie the Earth whence they spring the Pomgranates Water called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for their fluidness the Bells the Harmony and Concent of the Parts of the World among themselves Philo de monarch 2. With how much more credit do the Evangelists bring off Moses when they present Christ as the substance of that Mannah that Bread of Heaven that Angel's Food wherewith the Jews were sustained in the Wilderness of that Rock of which they all drank of that brazen Serpent lifted up to heal those who were stung of fiery Serpents of that Pascal Lamb by the sprinkling of whose Blood they were preserved from the stroak of the destroying Angel a Lamb of the Flock without blemish a perfect man of the stock of Abraham and without sin and taken up carried in procession into Jerusalem on the same day whereon their Paschal Lamb was seperated from the Flock his Blood the thing signified by the Blood of Bulls and Goats his Divine Nature by the Goat that was dismist the Scape-goat his human by the Goat that was sacrificed his Body the substance of Tabernacle and Temple wherein the God-head dwelt bodily his Priest-hood as to the offering of the great Propitiatory typified by Aaron's Priesthood as to his Blessing in the vertue of that Sacrifice by Melchisedech's Time would fail me to enumerate particulars See more of them in St. Jerome's Preface to his Exposition of Hosea Velum Templi scissum est ominum Judaeorum secreta patuerunt Verus Helizaeus aquas steriles atque mortiferas sapientiae suae condivit sale fecit esse vitales Marath aqua legis ligno patibuli dulcorata est The Veil of the Temple was rent in twain from top to bottom to signifie that all the Jews Mysteries were by Christ laid open He being that true Elisha who with the salt of his Wisdom season'd those steril and mortiferous Waters of the Sanctuary and made them healthful It was by the wood of his Cross that the bitter water of the Law was sweetned The Apostles setting the Watch of the Gospel so exactly to the Dial of the Ceremonial Law as to keep touch with all its Minute-shadows their drawing the features and proportion of Christs Face so as to resemble that Image which the glassy Sea of Mosaical Rites reflects So as in those Draughts we see his glory as the glory of the only begotten Son of God full of Grace as to himself full of truth as to them and thereby also rendring the Law it self full of Grace and worthy to be esteem'd the progeny of the Divine Mind speaks them to have had their wits about them § 2. The Gospel is perfectly consonant to the Old Testament in respect of its Precepts and Ordinances It hath indeed abolished the Ceremonial Law but without clashing with the Sanction of that Law and upon clear and indubitable Old Testament-principles where we hear God saying he would make a new Covenant with them not according to the Covenant he made with their Fathers when he