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A20414 A short explanation, of the epistle of Paul to the Hebrewes. By David Dickson, preacher of Gods Word, at Irwin Dickson, David, 1583?-1663. 1635 (1635) STC 6824; ESTC S109679 160,093 348

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whome Perfection was to bee gotten PSALME CX 1. Therefore Perfection could not bee by Aaron's priesthoode FROM THIS WEE LEARNE That vnder the Lawe Remission of sinnes and eternall Lyfe was not obtayned by vertue of anie sacrifice then offered but by the vertue of CHRIST'S Sacrifice and CHRIST'S Priesthoode represented there-by 2. But why could not Perfection bee by that Priesthoode Hee giveth a Reason saying For vnder it the people receaved the Lawe The worde importeth as much as the people were then legalized disciplined after a legall manner that is The Lawe was still vrged vpon them still they were pressed to giue perfect obedience vnder Payne of the Curse still GOD dealt in the externall forme of handeling them as one not satisfied for anie thing that was offered as yet in their name Therefore Perfection could not bee had by that Service For it was evident that neyther GOD was pacified nor their Consciences quyeted by anie thing in that Priesthoode but all were sent to the thing signified and to the tyme which was to come in the Messias manifestation THEN Comparing their tyme and ours for outward manner of handeling as they were legalized that is straytlie vrged by the Yoake of the Lawe vvee are Evangelized that is smoothlie entreated vnder the Gospell GOD laying aside Terrour entreating vs to bee reconciled and to come and receaue Grace for Grace Vers. 12. For the Priesthoode beeing chaunged there is made of necessitie a chaunge also of the Law FROM the chaunge of the Leviticall Priesthood hee inferreth of necessitie the abolishing of the Leviticall Lawe and of our Obligation therevnto THEN 1. The Leviticall Priesthoode and the Leviticall Lawe doe stand and fall together 2. The Leviticall Lawe can not stand with anie other priesthoode than Aaron's it can not stand with Christ's vnder the Gospell 3. Christ's Priesthoode seeing it is another than Aaron's must haue another Law other Ordinances and statutes than Aaron's a Lawe and Ordinances suteable vnto it selfe 4. To vse Leviticall Ceremonies vnder the Gospell is to confound the priesthood of Aaron and Christ. Vers. 13. For hee of whom these things are spoken pertayneth to another Trybe of which no man gaue attendance at the Altar Vers. 14. For it is evident that our LORD sprang out of Iuda of which Trybe Moses spake nothing concerning Priesthood Vers. 15. And it is yet farre more evident For that after the similitude of Melchisedek there aryseth another Priest 1. HEE prooveth that Aaron's Priesthoode is chaunged and the Ordinance thereof because PSAL. CX speaketh of Christ's Priesthood that is fred from the service of the Altar By the Altar hee meaneth the materiall Altar commaunded in the Lawe Another Altar hee knoweth not And Christ's Priesthoode hee declareth to bee fred from the service of this Altar beside which no Lawe could tye it to anie other Altar THEN Christ's Priesthoode is fred from the Altar which GOD commaunded and all the service thereof And who-so-ever will erect another materiall Altar in CHRIST'S Priesthoode and tye his Church vnto it must looke by what Lawe they doe it 2. From Verse 14. WEE LEARNE That Christ's Genealogie was well knowne in the Apostle's tymes and no controversie about it And it sufficeth vs that wee knowe this by the Apostle's Testimonie albeit wee could not lineallie deduce the same 3. Obserue howe hee reasoneth That none of the Trybe of Iuda attended the Altar because Moses spake nothing of that Trybe concerning the Priesthoode THEN Negatiue Conclusions in Matters of Fayth and Dueties followe well from the Scriptures silence It is not warranded from Scripture therefore I am not bound to belieue it The Scripture doeth not requyre anie such thing of mee therefore GOD accounteth it not service to Him to doe it is good reasoning 4. From Verse 15. The Apostle comparing the Proofes of his Argument calleth this last in playne tearmes Farre more evident THEN Of Reasons drawne from Scripture by Consequence some will bee lesse evident some more evident and yet all bee good Reasons and prooue the Purpose stronglie Vers. 16. Who is made not after the law of a carnall commandement but after the power of an endlesse lyfe HEE entereth into a more particular comparison of the Leviticall Priesthoode and CHRIST'S to show the weaknesse of the one in comparison of the other The Leviticall Priestes in their Consecration got a commaundement for the Exercyse of bodilie and carnall Rites some fewe yeares of their mortall lyfe without power to convey the Grace signified by those bodilie Rites But CHRIST in his Consecration is endewed with Power to conferre Grace and Lyfe eternall from Generation to Generation to all that seeke the Benefite of his Priesthoode THEN Wee may bee assured of Christ's power to make the meanes which hee vseth for our salvation effectuall as wee may bee assured of his endlesse lyfe Vers. 17. For Hee testifieth Thou art a Priest for ever after the Order of Melchisedek HEE prooveth this by Scripture because GOD calleth Him a Priest for ever Therefore Hee hath Power for ever as living for ever to make His owne Priesthoode effectuall So The eternitie of CHRIST'S Priesthoode prooveth it to bee forcible to g●ue Eternall Lyfe For if it did not endure in his person it could not giue Eternall Lyfe and peoples heartes would not rest vpon it with anie ground And so it behooved to bee renounced and another Priesthood sought But seeing it is not to bee chaunged but shall endure Then of neede force it hath the thing to giue vs which wee are seeking that is Eternall Lyfe THEN As long as Christ endureth we want not a Priest to heare confession of sinne to giue absolution to blesse vs and giue vs Eternall Lyfe Vers. 18. For there is verilie a disannulling of the Commandement going before for the weaknesse and vnprofitablenesse there-of 1. BY the same wordes of establishing Christ's Priesthoode PSAL. CX hee prooveth that the Leviticall Lawe was to bee abolished when Christ came Because the establishing of Christ's Priesthoode and bringing it to light is the disannulling of the Leviticall THEN There needeth no more to declare That the Leviticall Priesthood and Law is abolished and wee fred from the Ceremonies thereof but the comming of CHRIST and His entering to his Office of Priesthood 2. Hee giveth a Reason of the abolishing of this Priesthoode Because it was weake and vnprofitable Question How can that bee seeing it was ordayned to strengthen the Believers then and was profitable for that ende I aunswere It is called weake and vnprofitable in regarde of anie power to make satisfaction to GOD'S justice for our sinnes or to purchase anie Salvation vnto vs For other wayes as a Meane to leade men for that tyme vnto the MESSIAS who should satisfie for vs it was not weake nor vnprofitable But to pacifie GOD and purchase Salvation as the missbelieving Iewes did vse it it was weake and vnprofitable altogether Agayne being considered as a Meane to praefigure CHRIST it was
or gracious Meane who do despyse the meane whereby the Blessing is conveyed For the Birth-right amongst the Patriarchs was a Pawn of the blessing of being an heyre of Promise and therfore was Esau counted to reject the Blessing when he counted light of the Birthright 3. His example showeth howe little sinners consider for the present what Merchandize they are making with Satan when they meddle with knowne sinnes and how they will be made to know it afterwards 2. Hee sayth that afterwards he would haue inherited the Blessing but was rejected THEN It agreeth with ●he prophane man's disposition to desire the Blessing and yet despyse the Means whereby the Blessing is gotten to satisfie his fleshlie lustes for the present and to desire the Blessing withall afterwards But God will neyther sever the Means from the Blessing nor joyne the Blessing with the satisfaction of mens lusts Therefore he who will haue the Blessing must vse the Means to obtayne the same and renounce the satisfaction of his sinfull lusts or else bee rejected when he thinketh to get the Blessing 3. He sayth he found no place of repentance albeit he sought the Blessing with tears that is he could not obtaine that his father should repent the bestowing of the Blessiag beside him nor that God should repent His righteous judgement on him For Repentance here is recalling the sentence given out And why Because he for all his teares and vntymous seeking of his solde Blessing repented not himselfe of his sinne for he continued as prophane as before and resolved to murther his Brother as soone as he found oportunitie THEN 1. Esau did ●he his deed but repented not his sin It is one thing to rue a deede done and another thing to repent the sin in doing of the deed and every known sinne for that sinnes cause 2. Tears may follow vpon ruing as well as on repenting and it is possible that the losse or harme procured by sin may draw foorth the Tears not the Sorrow for the offending of God by the sinne 3. Esau here is not brought in dealing with God for pardon of sinne the heavenly Inheritance but with the man who had the ministrie of dispensing the earthlie blessing only We reade then that a blessing was sought carefully from a man with tears not obtayned but we reade not that God's Mercy and Blessing was ever sought from Himselfe carefullie and not obtayned Vers. 18. For yee are not come vnto the Mount that might be touched that burned with fire nor vnto blacknesse and darknesse and tempest BEside the example of Esau 's judgement here is another reason to moue vs who are vnder the Gospell to beware of licentiousnesse and prophanitie because we are delivered from the terrour of the Law vers 18.19.20.21 and brought by the Gospell to the societie of so holy a company as beseemeth no prophane man to enjoy vers 22.23.24 The summe tendeth vnto this You are not vnder the Law but vnder Grace In stead of saying wherof he sayth You are not come vnto Mount SINAI but vnto MOVNT SION For the Lord's manner of dealing with the people at Mount Sinai represented the state of men in nature vnder the Law lyable to the Curse His manner of dealing with them at MOVNT SION represented the state of men reconciled through Christ and vnder Grace Let vs take a view of both as th' Apostle setteth them before our eys and first how the state of a man vnreconciled in nature and vnder the Law curse therof was REPRESENTED 1. Before we come to Christ we haue to do with God as a terrible Iudge sitting on the Throne of His Iustice shadowed foorth by Mount SINAI 2. Our Iudge is offended with vs His Wrath is kindled readie to consume vs as His Adversaries in our transgressions represented by the burning of the Mount 3. When GOD beginneth to showe Himselfe as our Iudge offended with vs wee are filled with confusion and perplex●tie and fire represented by Blacknesse and Darknesse and Tempest Vers. 19. And the sound of a trumpet and the voice of words which voice they that heard entreated that the worde shold not be spoken to them any more Vers. 20. For they could not endure that which was cōmanded And if so much as a Beast touch the Mountain it shal be stoned or thrust thorow with a dart WHAT FARTHER 4. There is no fleeing from Compearance before our Iudge Summonds and Citations goe foorth from Him and powerfullie s●asse vpon the Conscience to cause it acknowledge the Iudge represented by the sound of the Trumpet 5. The killing letter of the Law read out vnto vs showing vs our Dittie what wee should haue done and haue omitted and what we should not haue done haue committed without giving any strength to obey for tyme to come represented by the sound of words 6. By this Charge new exaction of the Law an vnsupportable weyght lyeth vpon the Conscience pressing it down to Desparation and Death that we wold giue all the world if we had it to be free of the terror of the Lord and challenge of the Conscience vpon so fearful a dittie represented by the peoples intreating That the Word should not bee spoken to them anie more 7. There is an impossibilitie to helpe our selues by any thing we can doe or to doe any thing better nor wee haue done and the s●ene impotencie of our cursed nature maketh the Cōmandement for tyme to come a matter of Desparation as well as the Challenge for breaking the Lawe in tyme by-gone represented by their inabilitie to endure the thing which was commanded 8. No drawing neare to God here such terrour in His Majestie Iustice being onlie seene and no Mercie represented by their debarring from touching of the Mountayne 9. Such vncleannesse and vylnesse as not onlie our selues but our Beasts and Cattell and all that we haue is counted vncleane for our cause and lyable to the Curse with vs represented by the debarring of the Beastes from the Mount 10. Such a loathsome abhomination in the Guiltie as the Iudge will not put hand in the Malefactor Himselfe nor employ anie of His cleane Angels but giue them over to Death if they remayne in that estate to be destroyed ignominiouslie represented by stoning or darting● where the stone or dart lighteth vpon the Malefactor but not the hand which threw it Vers. 21. And so terible was the sight that Moses said I exceedingly fear quake YET FARTHER 11. If God deale with vs as Iudge and by the Rule of the Law examine our works were we like MOSES the meekest men vnder Heaven the least harmfull and innocent in the world richest in good workes for service done to God and to His Church yet could we not stand before this Tribunal al that ever we had done al our works were not able to free vs from the Curse of the Law and Gods fearfull Wrath for our sinfulnesse mixed amongst our works