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
A74993	Certain select discourses on those most important subjects, requisite to be well understood by a catechist in laying the foundation of Christian knowledge in the minds of novitiates viz., First discourses on I. The doctrine of the two covenants both legal and evangelical, II. On faith and justification / by William Allen. Secondly, Discourses on I. The covenant of grace, or baptismal covenant, being chatechetical lectures on the preliminary questions and answers of the Church-Catechism : II. Three catechetical lectures on faith and justification / by Thomas Bray, D.D.	Allen, William, d. 1686.; Bray, Thomas, 1658-1730.	1699 (1699)	Wing A1055A; ESTC R172154	614,412	564

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. and 9. Thirdly There were some sins pardonable by one of those 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 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 essentially 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 Jews 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 Jews only and to none else from Mount Sinai therefore 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 Jews among their peculiar Privileges 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 the parts of it For it is written Cursed be he that confirmeth not all the words of this Law to do them And all the people shall say Amen Deut. 27.26 And this extended to Heart-obedience and Heart-sinning as well as to the outward Act commanding Love to God forbidding to Covet as under the Heart-searching Political Soveraign who reserved to himself the final Judgment and Execution even in temporal respects in many cases 2. Laws of Indemnity of which also this Covenant did consist were partly those which ordained Sacrifice and Offerings for the Expiation of many Sins made pardonable by those Laws so far as to exempt the delinquent Person from the temporal Penalty threatned for breach of those other Laws which for distinction sake I call Laws of Duty for otherwise these also were Laws of Duty as well as of Privilege There were other Laws of Indemnity likewise for the purification of Persons legally unclean which being observed the Persons unclean became delivered from the penalties they suffered while their uncleanness was upon them such as was their Separation from the Congregation Consider we next the Sanction of these Laws and that did consist in Promises annexed to the observing of them and in a Curse denounced against the transgressors of them And for our better understanding the nature of the Promises of this Covenant we will consider them Negatively and Affirmatively 1. Negatively The Promises of this Political-Covenant as such were not Promises of Eternal Life And when I say so I do not deny but that first the Jews in Moses's time and before had Promises of Eternal Life implyed in the Covenant made with Abraham and his Seed And accordingly the faithful ones among them sought after the Heavenly Country and looked for a City which hath foundations whose builder and maker is God Heb. 11.10 14 16. Nor secondly will I deny but that