Selected quad for the lemma: duty_n

Word A Word B Word C Word D Occurrence Frequency Band MI MI Band Prominent
duty_n day_n jew_n sabbath_n 1,247 5 9.6654 5 true
View all documents for the selected quad

Text snippets containing the quad

ID Title Author Corrected Date of Publication (TCP Date of Publication) STC Words Pages
A70514 A theological systeme upon the presupposition, that men were before Adam the first part.; Systerna theologicum ex praeadamitarum hypothesi. English La Peyrère, Isaac de, 1594-1676. 1655 (1655) Wing L427; ESTC R7377 191,723 375

There are 2 snippets containing the selected quad. | View lemmatised text

are and are simply called the sons of men and have nothing in their Nature to seek or reach God The Prophet mean'd the Gentiles in that Psalm as it appears by the following Verse VVill they not all know who work iniquity who devour my people as one would eat bread Which could not be understood but of the Gentiles devouring the Jews I know that Saint Paul did cite this Psalm to shew that both the Jews and Gentiles were involved in sinne but it is to be observed that the Apostle in that Chapter did take the Jews not as they were elected but as they were simply men as they were of the same peccant matter and subject to be defil'd with the same sin The Psalm calls the Gentile here foolish which the Psalm 92 calls a fool The foolish man shall not know and the fool shall not understand these things Wherefore the Lord threatens the Jews he would provoke them with the foolish Nation Deut. 32. Which foolish Nation are the Gentiles taken for a Nation opposite to the Jews which is call'd a wise Nation The Gentiles are call'd in this place wicked abominable in their iniquities Whom Sam. 2. Chap. 7. you may hear called The sons of iniquity The sons of inquity shall not afflict the Jews as before This is written in the 1 of Chron. Chap. 17. The sons of iniquity shall not tread upon them as at the beginning By which it is meant that the Jews shall sometimes shake off the yoke of the Nations For the sons of iniquity are in that place the Gentiles So understand that in the 24 of Acts where Paul says this of himself to the Jews Having sayes he hope in God whom they also expect the resurrection of the just and the unjust By the just understand the Jews By the unjust the Gentiles for so meant the Apostle of the Gentiles that the Gentiles should be partakers of the blessings of the Jews according to the faith of the Jews and they should be partakers also of the resurrection of the Jews according to the belief of the Pharisees Which the Pharisees did expect and which St. Paul according to the doctrine of the Gospel foretold should be common to both Jew and Gentile You shall hear the Jews standing on the bottom of their election for a different reason not call'd wicked but the worshippers of the true God not unwise and foolish but wise holy and uncorrupt just not abominable in their iniquities in all holy writ CHAP. VII That the Gentiles are called Sinners IT is likewise common in both the Testaments that the Gentiles are are call'd Sinners by way of opposition as the Jews are call'd holy and just This was Gods intention that the Jews might be turn'd away from the fellowship and customs of the Gentiles Therfore David calls him Blessed which had not gone into the councel of the ungodly and had not stood in the way of sinners but whose will was in the Law of the Lord. That is to say he thought that Jew blessed who had not betaken himself to the Gentiles but had stood close in his estate of Jewish election and sanctity who was a Jew not according to the flesh but according to the Spirit and was constant in the meditation of Gods Law For a Jew in this place is he who is addicted to Gods Precepts Gentiles called those who were wicked and sinners every where in the same Kingly Prophet Psa 37. The sinner watches the just man And a little after The sinner watches the just man and seeks to put him to death That is to say the Gentile lies in wait for the Jew For the sinner is the Gentile and the just man is the Jew yea understand this whole Psalm of the Jews and Gentiles for there is a perpetual opposition betwixt the Jews and the Gentiles There is a remarkable place in the 85 Psalm of that mix'd cup which God in revenge of the Jews shall give at the end of time to the Nations to drink and which the Revelation speaks of Chap. 14 18. All the sinners of the earth says the Psalmist shal drink the dreggs of it Which in its own place I shall show to be understood of the Gentile and in most places of the holy Scripture The Psalm 109. is likewise sung of the last rejection and curse of the people of the Jews where you shall read among other things Appoint thou a sinner over him that is put the Gentile over the Jew and let the Jew be the tayl who was before the head The New Testament hath more expresly taken notice of the Gentiles for sinners especially St. Paul in the second to the Galatians where he says concerning himself and Saint Peter We says he by nature are Jews and not sinners of the Gentiles which were by nature and original Jews not Gentiles To this adde what our Saviour says Luke 6. speaking to the Iews If you do well by them which do so by you what thanks have you for sinners doe that likewise Sinners in that place are Gentiles for it belongeth to a Gentile and to humane nature to do good to such as doe good to them Yea it is common to all other creatures to return a like for a like which is a natural retaliation The Ox knoweth his owner and the Ass his masters crib Isaiah 1. It is a natural thing therefore to return thanks and one good thing for another but it is a supernatural blessing to return a good deed for a bad And God to this supernaturality invites his Jews To these adde that which follows in the same Saint Luke in the same Chapter If you lend to those from whom you hope to receive what thanks have you for sinners lend to sinners that they may receive alike but love you your enemies Which is the same as if the Lord had said The Gentiles lend to their Friends for usury and benefit but O you Jews my men do not lend upon use to the Gentiles but lend them freely and without use and hope of gain Yea let all thy things be common to him as to thy Friend which is your duty as being holy and elected in the Lord and to whom it were base and shameful to emulate the deeds of the Gentiles who were neither elected nor holy The Jews thought Christ a Gentile not a Jew because he had healed a blinde man on the Sabbath day in the Gospel of Saint John Chap. 9. This man say they is not from God who regards not the Sabbath but a sinner Which is as much as if he had said This man is not a Jew but a Gentile for the man from God or of God as we said before is the Jew the sinner the Gentile It is likewise known the Jews were wont to reckon Christ amongst Eaters and gluttons of the Gentiles because he was a Friend of Publicans and sinners and because he came into their houses and sat with them as also because he received
who was the first Father of the Jews which Cain was not able to doe because Adam had as yet begotten no daughters He must marry a wife of the daughters of the Gentiles who was sprung from the men of the first creation That wicked brother-killer degenerated from his own stock and grafted himself into the prophane Nation Cain comming to this East-quarter of Eden built a City and called the name of it according to the name of his son Enoch to distinguish it from other Cities of the East of Eden which had likewise their own names But with what Workmen and Carpenters did Cai● build this City Of what Citizens was it made up If he had no other Workmen but from his Fathers house no other Colonie but what came from thence to inhabite his City Adam then had no children Abel was kill'd Cain fled And Adam then being one hundred and thirty years old begat Seth whom so soon as Eve had born Adam said God has given me another seed for Abel whom Cain slew By which words it is manifest that Adam had no seed instead of Abel til the hundred and thirtieth year of his age At which time Cain had married his Wife and built his City Genesis sayes beside And the days of Adam after he begot Seth were eight hundred years and he begat sons and daughters Which without doubt he would have spoken concerning the time betwixt Seth and Abel if Adam had in that time begotten any sons or daughters But because in that time he neither begat sons not daughters it is said after he had begotten Seth God hath given me another seed for Abel whom Cain killed that is Seth is come in the place of Abel who is dead CHAP. V. The Gentiles prov'd different from the Jews out of the monuments of the Gentiles and from the stock of Adam The argument of eternitie divided into two classes by the antients Of time Of the bundles of years which the Chaldaeans had made up Of the Periodical year Of the returning and great year Years signified by Serpents Of the cave of age decipher'd by Claudian Of the age of ages VVE have seen that the Gentiles in their kind and affection to their kind were opposite to the Jewes were begotten of another ●ock than the Jews and also call'd and esteem'd strangers by the Jews themselves We have seen the Gentiles the first men that were Gen. Chap. 1. created with the Sun and Moon which dete●minate beginning is unknown to all men On the other side we have seen Adam from whom the Nation of the Jews is deriv'd created apart from those first men created in the first Chapter and from the men of the first creation We have seen Eve his Wife created after a discontinuance of his creation and not upon the same day We have seen Cain a tiller of the ground and Abel a keeper of sheep Two brothers undertaking several tasks undergoing divers duties found out and established by custom Abel slain by Cains when they were gone forth slain in the field to hide it from men and the concourse of people We have seen Cain afrighted for the slaughter of his brother fearing the men of his own time that is his Judges Flying from his own Countrey and a Captain of Thieves in a strange Nation marrying a Wife building a City nor a City without a name but with such a name as was signal from his first-born Enoch Which that I may the more clearly illustrate we have seen Adam and Eve otherways created by God than the Gentiles were created and the men of the first creation We have seen Cain banish'd from the house of his Father Adam and the Family of God a renegado to the remote and strange Gentiles Lastly we have seen out of Genesis and out of other choice places of both the Testaments th● multitudes of proofs by which it is abundant● prov'd that the Gentiles are different from Adam and from the Jews of his posterity But because it is said That arguments joyn'd are more strong we desire to joyn to these arguments of Scripture those monuments which are a great many of the creation of the world and the first men whom the most antient and best-esteemed Philosophers and Historians have delivered to have been many ages ago And those which argued concerning the world were distributed into two Classes One was of those who affirmed that the world was without beginning and ending that it was from eternity and should remain to eternity Others disputed that the world had a beginning and should have an end but both granted that the beginning and ending of it were neither of them known They that said that the world was eternal believ'd that there was a God who was not begotten and who never should die Yea they would have God and the world to be one thing and that God had put on the world And that Jove the greatest of the Gods was the whole world a living soul compos'd of living souls and a God compos'd of gods as of his parts For they made the parts of the world of the number of eternal Gods for there were eternal Gods to wit the Sun and Moon and the rest of the stars which were in continual motion and which had no beginning nor ever should have an end And for this did they affirm that the Universe was eternal because if it was begotten it was begotten of nothing But that nothing could come of nothing they did imagine granted Likewise they guessed the eternity of the world by that eternal perseverance and constancy by which the world is permanent and alwayes like to it self Therefore did they say it was immutable because it was always such and should be alwayes such as it now is To which adde that of Ecclesiastes Chap. 1. What is that which was but it shall be There is nothing new under the Sun Nor can any one say Loe this is new For it hath been in the ages which have been before us And the same Sun still arising This was certainly the cause that there were Adulterers too before Helen that there were Captains before Idomeneus and Sthenelus and that Troy was taken before Agamemnon God made Eternity Eternity made the world said Mercury in Poemander Therefore God was before eternity and eternity before the world But as the Sun being the cause of the day is born with the day not before the day and as God the cause of eternity was not rather before eternity but from eternity with eternity So the eternity which made the world was not so much before the world as with the world from eternity Wherefore the same Poemander would have eternity to be in God and the world in eternity Yea he said that eternity was the soul of the world as God was the soul of eternity He said then that the world was the work of eternity that it was not made at a set time but alwayes and from eternity and since eternity never