Selected quad for the lemma: lord_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
lord_n	aaron_n	according_a	sanctify_v	47	3	8.5752	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A23663	A discourse of the nature, ends, and difference of the two covenants evincing in special, that faith as justifying, is not opposed to works of evangelical obedience : with an appendix of the nature and difference of saving and ineffectual faith, and the	Allen, William, d. 1686.; Baxter, Richard, 1615-1691.	1673 (1673)	Wing A1061; ESTC R5298	108,111	235

he did saying The Law of the Lord is perfect converting the Soul c. Psal. 19. 2. We are to consider the Law of Moses as given at Sinai in a stricter sense as it was an Instrument or Rule of Government in the Commonwealth of Israel The Law in the former sense of it promised eternal life though but obscurely to those that did believe its Promises and sincerely obey its Precepts In the latter sense it promised only temporal Blessings to those that strictly observed it in all the parts of it and threatned those with temporal calamities that did not The same Laws materially of this Political Covenant related to both the Covenants As eternal Life was promised in the Covenant of Grace upon condition of sincere obedience to those Laws as an effect of Faith in the Promise So those Laws in Conjunction with the Promise were as I may so say Evangelical But as temporal benefits only were promised in that Covenant upon condition of strict obedience to those Laws and as those Laws were enjoyned under temporal penalties as they were Commonwealth-Laws so that Convenant containing those Laws was Political and in this Political respect it was another Covenant If the Law of God and the Law of Man command or forbid things materially the same yet if the one command or forbid them under pain of damnation and the other only under temporal penalties these Laws are not formally the same The Commonwealth of Israel had no Commonwealth Laws but what God himself gave them the which Laws they also covenanted with him to observe by which Covenant they were united under him as Head of that Political Body And therefore when they would needs choose them a King like other Nations God told Samuel saying They have not rejected thee but they have rejected me that I should not reign over them 1 Sam. 8. 7. Ye said unto me said Samuel nay but a King shall reign over us when the Lord your God was your King 1 Sam. 12. 12. I conclude then that as the Law of Moses did serve to this Political end so it was a distinct Covenant and different from the Covenant of grace 2. Let us see how this may be proved to be a Covenant so distinct and different as I have said from the Covenant of Grace declared to Abraham And to this purpose these things are considerable First They are called the two Covenants by St. Paul Gal. 4. 24. And if they are two then there is a real difference between them else they would be but one and the same Secondly They bear distinct denominations the one is called the first and the Old Covenant and the other the Second and the New Heb. Chap. 8. 9. Thirdly There were some sins pardonable by one of these Covenants which were not so by the other and that shews that they were quite of a different nature The Murder and Adultery which David was guilty of was not pardonable according to the terms of the Political Covenant if there had been any Superiour Power on Earth to have executed that Commonwealth-Law and yet according to the terms of the Covenant of Grace they were pardonable upon repentance and upon those terms were pardoned unto him The like might be said perhaps of Manasseh The unbelief of Moses and Aaron in not Sanctifying God in the eyes of the Children of Israel was according to the terms of the Covenant of Grace pardoned as to the eternal penalty but yet was not wholly pardoned according to the terms of the the Political Covenant as to temporal punishment For the Lord told them that for that cause they should not bring the Children of Israel into the Land of Canaan Numb 20. 12. And in reference to this case the Psalmist saith thou wast a God that forgavest them though thou tookest vengeance of their inventions Psal. 99. 8. Fourthly The Covenant of Grace never ceaseth but it is of perpetual duration throughout all Generations and therefore is called the Everlasting Covenant Heb. 13. 20. But this Mosaical Political Covenant is vanished long since Heb. 8. 13. by which also it appears to be a Covenant effentially different from the other 3. For a farther Illustration of the nature of this Covenant we will consider it in its parts and in the relation which those parts bear one towards another And in general it did consist of two parts 1. Of Laws and 2. Of the Sanction of those Laws The Laws likewise were of two sorts 1. Laws of Duty 2. Laws of Indemnity 1. Laws of Duty And in them we may consider 1. What those Laws were 2. What manner of obedience to those Laws it was which would free men from the penalties of them and entitle them to the Promises of reward annexed to them First The Laws of Duty of which this Covenant did in great part consist were those which pass under the various denomination of Moral Ritual or Ceremonial and Judicial Some of which Laws viz. the Decalogue especially and almost wholly for the matter of them were natural that is such as were founded in the nature of Man forbidding things which of themselves were evil and commanding things which in their own nature were good and might be discerned to be so by Man in his pure Naturals and in great part since the degeneration of his nature whether they had been expresly forbidden or commanded or no. But these Laws became part of the Political Covenant only as they were expresly and externally declared to the Iews by a Promulgate Law For if this had not been so the Gentiles could not have been said to be without the Law as they were Rom. 2. 14 11. 1 Cor. 9. 21. For they had the force and effect of the Law in their hearts and were in that respect a Law unto themselves Rom. 2. 14 15. But because the Decalogue as well as the other Laws was delivered to the Iews only and to none else from Mount Sinai therfore they only and Proselytes that joyned with them were said to be under the Law and all the rest without Law And therefore is the giving of the Law reckoned to the Iews among their peculiar Priviledges Rom. 9. 4. Psal. 147. 19 20. And in this sense only as the Decalogue was a part of the Political Law can the Ministration ingraven in Stones be said to be done away as it is 2 Cor. 3. 7 to ver 11. For so much of it as was a Copy of the Law of Nature or is by Christ incorporated into his Laws remains in force to all men The other Laws of which this Covenant did consist were Arbitrary the force of which did wholly depend upon Divine Institution And such were the Laws Ceremonial and a great part of those we call Judicial Secondly That obedience which would be sufficient to secure a Man from the penalty of the Political Law and to entitle him to the Promised Reward annexed thereto was no less than a strict Obedience to it in all