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	appointment_n	numb_a	33	3	10.0275	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A36343	A door opening into Christian religion, or, A brief account by way of question and answer of some of the principal heads of the great mystery of Christian religion wherein is shewed by the way that the great doctrines here asserted are no wayes repugnant, but sweetly consonant unto the light of nature and principles of sound reason / by a cordiall well-wisher to that unity and peace which are no conspiratours against the truth.	Cordiall well-wisher to that unity and peace which are no conspiratours against the truth.; Cordiall well-wisher to that unity and peace which are no conspiratours against the truth. Of the sacraments.	1662 (1662)	Wing D1909; ESTC R26732	293,130	633

Levites and strangers upon their delinquency about holy things God speaks very frequently in the voice of this thunder in the Books of the Law We shall not need to cite more places Secondly neither was God more strict in charging men about the managing and using his holy things then severe in his executions upon those that neglected his directions and commands in this kinde He was so far from dispensing with the violation of the Sabbath by the poor man that gathered sticks on this day that he expresly commanded that he should be stoned to death which was esteemed the heaviest of all the four kindes of death that were wont to be inflicted on Malefactors amongst the Jews Numb 15.35 Nor did he spare the Sons of Aaron himself when they neglected his appointment concerning the fire which they were to offer and instead hereof put strange fire upon their Censers that is fire which he had not commanded them to offer It is said that there went out fire from the Lord and devoured them and they died before the Lord. God did terrible execution upon them as it were with his own hands and that suddenly upon their sinning not affording them for ought that appeareth or is in any degree probable any time for repentance Lev. 10.12 So the two Sons of Eli. Hophni and Phineas for their misdemeanors about the Sacrifices and holy things of God were sentenced by him both to dye in one day 1 Sam 2 34. Which Sentence was soon after put in execution by the Philistines 1 Sam. 4.11 To hear of his severity against Uzzah for his miscarriage with the circumstances of it considered is enough to make both a mans ears to tingle His offence was only the putting forth his hand to stay the Ark being a person not commissioned by God to meddle with it Yet 1. He was one of the two that drove the Cart on which it was now carried which might seem to require of him some care about it 2. His intention doubtless in what he did in the case was good and commendable which was to prevent any hurt which as he reasonably conceived the Ark was like to receive by being more then ordinarily shaken as it seems by the stumbling of the Oxen. 3. Nor is it like that he saw any of the Priests who might lawfully have done that for it which he did near at hand or at least offering to do it And yet notwithstanding the favor of these circumstances God was so jealous over his Ordinances concerning the Ark and Priesthood that he could not be satised with less then the present death of the offender although at the same time he could not but be highly pleased with the zealous devotions and services of David and all the people And David and all Israel saith the text played before God withall their might and with singing and with harps and with psalteries and with timbrels and with cymbals and with trumpets and ordinarily times of much satisfaction and contentment dispose both God and man not to acts of severity but of kindeness and bounty Therefore certainly God was most highly displeased with the fact of Uzza breaking out upon him in so sore a judgement at such a time 1 Chron. 13.8 9 10. Nor did he shew himself a respecter of persons when he smote Uzziah the King with the plague of Leprosie and would not restore him until the day of his death only for presuming and attempting to do that about the Worship of God which appertaineth not to him to do but to the Priests as viz. to burn Incense upon the Altar of Incense And it may be a question whether he did know at least whether at that time he did remember that what he would have done was unlawful for him to do however he only intended and attempted the irregular fact we speak of but acted it not being prevented first by the Priests who withstood him in that his attempt and then by God himself who fell upon him with that sore judgement of Leprosie before he had actually perpatrated the sin 2 Chron. 27.16 17 18 19. Thirdly and lastly for this God to secure the honor and reverence of his holy things under the Law to preserve them in their purity appointed a numerous and strong guard about them to whom it was given in charge to be vigilant and careful that nothing should be done in one kinde or other contrary to his minde and pleasure in his Institution and appointment of them respectively we read of four thousand Levities that were appointed as Porters 1 Chron. 23.5 whose office and imployment was partly to stand at the gates of the house of the Lord that none that was unclean IN ANY THING should enter in 2 Chron. 23.19 1 Chron. 9.19.21 22. partly to oversee the vessels and all the Instruments of the Sanctuary and the fine flour and the wine and the oyl and the frankincense and the spices with other things appointed for the worship of God in the Sanctuary that is to take care and see that all should be of the right kinds respectively so as to answer the commands of God concerning them 1 Chron. 9.27 28 29 c. Now if God under the Law when the Rites and Ordinances about his Worship were so exceedingly numerous was notwithstanding so jealous and tender over them all that the neglect contempt or prophanation of any one of them caused his anger and jealousie as we heard to smoke against every offender in this kinde is there not very great cause to fear or rather to conclude that now under the Gospel he will be yet more jealous over those few wherewith he hath here contnted himself in his Worship for the ease and accommodation of men Will he be patient under the careless violation of any of these when they who did not reverence his Counsels and appointments concerning those other found him as we heard a consuming fire where great multitudes are particulars commonly are not so much minded or regarded or where the number is but small Therefore as God plainly told Aaron that he and his Sons and his Fathers house with him should bea● the iniquity of the Sanctuary and of their Priesthood meaning should answer for all miscarriages in and about his holy things which lay in their power and within the compass of their office to prevent Numb 18.1 So hath he now laid it upon his Saints whom Christ hath made Priests unto him Revel 1.6 in their respective Bodies and Congregations to bear the iniquity of the Holy Ordinances of the Gospel and to be accountable unto him for all irregularities about them whereby through their negligence or unfaithfulness they shall at any time suffer in their purity and honour Fifthly and lastly there is little or rather no question to be made but that the looseness indifferency and remissness in Christian Churches about the holy things of God intrusted with them and matters relating unto the purity of his worship have been

on him may have everlasting life his intent is not to make the seeing of the Son of a like necessity nor indeed of any necessity at all with believing on him for the obtaining of everlasting life although the tenor and form of the words seem so to carry it For after his resurrection he speaketh thus unto Thomas Thomas because thou best seen we thou hast believed BLESSED are they that have NOT SEEN and yet have BELIEVED John 20.29 But that remission of sins strictly taken is by God settled upon Repentance and not at all upon Baptisme besides what was lately argued in proof hereof might be evinced from sundry other passages of Scripture These words are twice uttered by Christ within the compass of three verses Except ye repent ye shall all likewise perish Luke 13.3.5 The sentence is of the like truth whether we understand it of perishing by a temporal judgement or of perishing eternally nor is this latter to be excluded from the words although it be supposed that the former was more directly intended But the saying clearly supposeth that Repentance without Baptisme is available to save men from perishing and therefore to obtain remission of sins also without which perishing will be the portion of every man So Acts 3.19 Repent ye therefore and be converted that your sins may be blotted out c. See also c. 8.22 The validity of Repentance without the additional help of Baptisme for the obtaining remission of sins from God might be effectually argued and concluded yet further from all these places and haply from more Luke 24.47 Acts 5.31.11.18 Rev. 2.5.16.22 And if the case were otherwise so that forgiveness of sins could not be had without being Baptized he that should sin after Baptisme must be baptized the second time and so toties quoties or else remain for ever uncapable of the pardon of his sin To pretend that Baptisme received many years before may operate towards the forgiveness of sins committed many years after is to speak at an unheard of peradventure and to think to quench mens thirst with an empty cup. If it be said that Baptisme at the time when it is received interesseth a person in the great blessing of the forgiveness of his sins but if he shall sin afterwards leaveth him to make the best he can of Repentance I would know whether the meaning of such a saying be that it interesseth him at the time and in the blessing mentioned whether he be penitent or repentant or no. If it be said he must be penitent otherwise he shall put a bar in the way of his Repentance and hinder the working and effect of his Baptisme I answer that in case he be penitent what reason can any man give why he should not be thought to obtain the forgiveness of his sins rather by his Repentance then by his Baptisme That an impenitent person obtaineth remission of sins by being baptized in his impenitency is I presume no mans sense or assertion Therefore 2. When Ananias said unto Paul Arise and be baptized and wash away thy sins c. He doth not suppose him now to have been in a state of condemnation or under the wrath of God for sin or which is the same that his sins were yet unpardoned this is clear from the three verses next preceding Therefore when he exhorteth him speedily to be baptized and wash away his sins his meaning only is that by being baptized he should typically or sacramentally wash away or wash off the guilt of his sins and so receive a pledge of confirmation from the hand of God himself that he had forgiven them or washed them away It is frequent in Scripture to speak of things as done simply and absolutely when they are done sacramentally or in figure Thus Moses is said to have divided the red Sea when he lift up his rod and stretched out his hand over it Exod. 14.16.26.27 Thus Aaron when he stretched forth his hand with his rod over the streams over the rivers and over the ponds in Egypt is said to have caused frgos to come up on the land Exod. 8.5 6. So when the Ark passed before the children of Israel into Jordan the Lord of all the earth is said to have passed likewise Josh 3.11 see c. 8.26 And when Christ gave unto his Disciples the Sacramental Bread he said in effect that he gave them his Body these words clearly implying as much Take eat this is my body which is given for you Mat. 26.26 Luke 22.19 compared Thus the Apostle speaking of the Israelites in the wilderness saith they did all drink the same spiritual drink when they drank the material water that came out of the Rock 1. Cor. 10.4 If it be replied and said But if Paul by being baptized that is by submitting unto Baptisme washed away his sins typically and sacramentally only and not really why did Ananias incourage him hereunto by suggesting unto him the washing away of his sins hereby and not rather by some other argument or motive I answer it is a matter of worthy concernment unto him whose sins are really pardoned and washed away already to have them typically and sacramentally pardoned and washed away also Christ had forgiven the sins of the woman in story Luke 7.37 38 c. and this was indeed the greatest and highest vouchsafement of grace that he was capable of conferring on her yet he judged it not beneath him or his infinite love and bounty to the woman to make her a certificate that her sins were forgiven her And he said unto her Thy sins are forgiven v. 48. He did the like unto the man sick of the Palsie Mat. 9.2 In like manner Baptisme is as it were a certificate written by the hand of God himself reached forth and offered unto all persons truly penitent or believing that their sins are forgiven them and they who submit unto Baptisme do receive it from him although many who do receive it cannot distinctly read the contents of it notwithstanding the writing be fair and legible Yet after all this it is not to be denied but that there is a sense and this differing too from that formerly mentioned wherein Baptisme together with Repentance and Faith may be said at least ordinarily to make up a compleat title to remission of sins But neither is this the sense so much contended for by those who being ignorant of the Counsel of God in Baptisme have sought it above that which is written where there is seldom any thing but fancy and imagination to be found In the sense we now minde First Baptisme being the first solemn act and as it were the head of a Christian profession is by the figure Synechdoche to be taken for this profession it self absolutely or indefinitely considered as whether it be of a shorter or longer continuance whether finished and completed by fewer or more acts otherwise c. even as Israel and sometimes Jacob frequently signifie the whole and