Selected quad for the lemma: faith_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
faith_n	abraham_n	grace_n	work_n	5,973	5	6.3000	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A42201	Hugo Grotius Against paganism, Judaism, Mahumetism translated by C.B.; De veritate religionis Christianae. English. Selections. 1676	Grotius, Hugo, 1583-1645.; Barksdale, Clement, 1609-1687.	1676 (1676)	Wing G2082; ESTC R33798	40,194	106

1. of Esay God saith he loaths the new Moons and Feast days they are a burden to him and he cannot abide them Touching the Sabbath particularly 't is objected That the precept is universal and perpetual as being given not to one people but in the beginning of the World to Adam the Parent of all I answer the most Learned of the Hebrews assenting The Command of the Sabbath was twofold the Command of remembring it Exod. 20.8 and the Command of observing it Exod. 31.13 The precept of remembring is fulfilled by a Religious memory of the Creation the precept of observing is placed in the exact abstinence from every other work That first Command was given in the beginning and without doubt the Pious Men a From whom also to the Grecians some vencration of the seventh day was derived Clemens before the Law obeyed it Enoch Noah Abraham Isaac Jacob of which last although we read many peregrinations yet no where find we that they rested or intermitted any journey b In this sense Justin and Tert. deny the Pious men of those times to have sabbatized for the Sabbath day which after the going forth out of Egypt you shall meet with always For after that the people being brought out of Egypt and having happily passed over the Red Sea the first day of safety kept a Sabbath and therein Sang an Epinicion since that time that exact rest of the Sabbath was Commanded whereof the fist mention is in the gathering of Manna Exod. 35.2 and Levit. 23.3 And in this sense the cause of the Law of the Sabbath is rendred the deliverance out of Egypt Deut. 5.21 and withal by this Law provision is made for Servants against their Masters hardness indulging them no respiration from their labors as appears in the places cited True it is that the strangers also were obliged by this Law the reason was th t the face of the Commonwealth while they rested together might be but one But that this Law of exact rest was not imposed upon other Nations appears hence because in sundry places as Exod. 31.13.16 't is called a sign and a special Covenant between God and Israel Now that things ordained in memory of the deliverance out of Egypt were not such as never to cease we have shewed afore from the promise of much greater mercies Besides if the Law requiring rest on the Sabbath had been made in the beginning and in that sense as never to be cancell'd certainly that Law in the conflict with other Laws would have prevailed Which now is otherwise For 't is evident that Infants are lawfully Circumcised c Proverb Heb. Circumcisio pellit Sabbatum Vide Jo. 7.22 on the Sabbath day as also Sacrifices while the Temple stood were slain d Num. 28.9 as well upon the Sabbath as other days The Hebrew Masters themselves do shew the mutability of this Law when they say that at the Command of a Prophet work may rightly be done on the Sabbath which they prove by the example of Joricho taken on the Sabbath day at the Command of Joshua And some of them well assert that in the times of the Messiah the difference of day shall be no more alledging the place of Esay c. 66.23 Where it is Prophecied that the Worship of God shall be continued from Sabbath to Sabbath and from one new Moon unto another XI Of outward circumcision Come we to Circumcision which is no doubt ancienter than Moses being enjoyned to Abraham and to his prosterity But this very precept was an inchoation of the Covenant published by Moses For so we read God said to Abraham Gen. c. 17. I will give unto thee and to thy Seed the Land wherein thou hast been a stranger even the Land of Canaan for an everlasting possession Thou shalt keep my covenant therefore thou and thy Seed for ever This is my Covenant between me and you and your Seed that every Male be Circumcissed But we have understood above that into the place of this Covenant should succeed a new one and this common to all Nations for which reason that necessity of a distinguishing mark must also cease Moreover this is manifest that in the precept of Circumcision is contained a certain mystical and more excellent signification which the Prophets do declare when they command the Heart a Jerem. 4.4 to be Circumcised to which all the precepts of Jesus do pertain and therefore the promises added to Circumcision must likewise be referred to some greater thing Namely that promi●e of an earthly possession to the Revelation of a possession b Heb. 4. truly Eternal which was never more clearly opened then by Jesus and that of making Abraham a Father of many c Gen. 17.5 Rom. 4.11 Nations to that time wherein not some few but innumerable people dispersed all the World over should imitate that so memorable Faith of Abraham and verily this came to pass not otherwise but by the Gospel Now it is nothing marvelous that the shadows of a designed work should vanish when the work is finished But that Grace is not tied to this d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ait justious in Colloq sign you may learn hence because not the more antient only but Abraham himself as yet uncircumcised pleased God and in all the time of Travelling through the desarts of Arabia Circumcision was e Jos 5.4 omitted by the Hebrews God never expostulating with them for that omission XII The Apostles toleration of Jewish rites Certainly the Hebrews had cause to render great thanks to Jesus and his Apostles that they were by him delivered from that heavy burden of Ceremonies and were assured of their liberty by gifts and miracles not inferior a They were greater as appeared in raising the dead to Moses And yet those first publishers of our Doctrine did not exact of them so much as this that they should acknowledge their own felicity but easily suffered them would they receive the precepts of Jesus full of nothing but goodness in things indifferent to follow what way b Act. 16.3 Rom. 14.1 Gal. 5.6 they pleased yet so that they should not impose upon the Gentiles to whom that Law of rites was never given a necessity c Act. 15. Gal. 2.3.15 of observing it Which one thing is enough to convince the Jews of their unreasonable rejection of the Christian Faith under that pretence of the ritual Law The grand objection against the Miracles of Jesus being answered let us proceed to other arguments fit for the Jews conviction XIII The Jews confess a promise of the Messiah It is agreed between us and them that in the Books of the Prophets above many whom God gave the Hebrews Authors of great benefits one was promised much more excellent then the rest whom though by a common name yet eminently competent to him alone they call the Messias Him we assert to have come long since they expect him to

to be taken by the grieved person partly by his own hand partly by the Judge himself being affronted with intollerable injuries interceded e Exod. 32.11 for his Enemies So David wills his rebellious f 2 Sam. 18.5 Son to be spared and takes patiently the reproaches g 2 Sam. 16.10 cast upon him Good men are never read to have put away their Wives when yet the Law permitted them to do it Indeed Laws are h Quidam interrogatus an optimas dedisset leges civibus non omnium optimas ait sed quantum fieri poterat vide Origen cont Cels lib. 3. adapted to the major part of people and to that state it was agreeable that some things should be connived at to be reduced to a more perfect rule at that time when God would gather to himself out of all the World a new people by a greater power of the Spirit The rewards also openly proposed in the Law of Moses do all belong unto this mortal life Whence we must confess that some Law better than that was possible to be given which might propose eternal rewards not under shadows but clearly And this we see is done i 2 Tim. 1.10 Hebr. 8.6 by the Law of Christ VII How Jesus observed the Law of Moses and what he abolished Here by the way we are to note to evince the iniquity of the Jews contemporary with Jesus that Jesus was dealt with by them extreamly ill and exposed to punishment when no offence of his against the Law could be alledged He was a Luc. 2.21 Circumcised he used b Gal. 4.4 Jewish mears and like c Mat. 9.20 apparel he sent them to the d Mat. 8.4 Priests that were cleansed of the Leprosie the e Luc. 2.41 Job 7.2 Passover and other Holy dayes he Religiously observed If he healed any on the Sabbath he shewed that such works are not forhidden not only out of the Law f Mat. 12.5.11 but also the received opinions And then first he began to promulge the abrogation g Act. 10. Col. 2.14 of some Laws when having overcome death and ascended into Heaven he had furnished his Apostles with conspicuous indowments and thereby declared himself to be stated in his h Act. 2.36 Apoc. 1.5 regal power wherein is contained the authority of i lac 1.25 making Laws and that according to Daniels Prophecy who had foretold it should come to pass that after the destruction of the Kingdoms of Syria and Egypt the latter happened under Augustus God would give the Kingdom to a man k Dan. 7.13 Filius hominis Hebrais vilitatem quandam significat a despised one over all people an everlasting Kingdom Now that part of the Law which was dissolved by Christ contained nothing good in its own nature but consisted of things in themselves indifferent of a middle Nature and therefore not immutable For if those things had any value by themselves for which they should be done God would have prescribed them to all Nations l Maimon ad Deut. 33. not to one and from the beginning not after mankind had lived above Two thousand years Abel Enoch Noah Melchizedek Job Abraham isaac Jacob all Pious men and exceeding dear to God were ignorant of this part of the Laws either all or well nigh all Nevertheless they received Testimony both of their Faith in God and of Gods Love to them Neither did Moses exhort his Father in Law Fethro to undertake these rites nor Jonas the Ninivites nor do other Prophets reprehend the Chaldeans Egyptians Sidonians Tyrians Idumeans Moabites unto whom they write for not admitting these Ordinances and yet they reckon up their sins exactly enough Wherefore these were peculiar precepts introduced either for the shunning of some evil m Adidololatriam proni Ezech. 16. to which the Jews were prone or for trial of their Obedience or to signifie things to come It is not therefore more to be admired that they should be abolished then if a certain King should take away some municipal Statutes to the end he might bring the whole Kingdom to an uniformity of Government If you object that these are stiled perpetual precepts men also douse the same n L. hac in perpet cod de divers prad 1. II. alibi expressions when they will signifie what they so command not to be annual or accommodate to certain times as of War Peace dearnefs of Corn Where yet they are not hindred but they may set forth new Constitutions when the publick utility shall require And in like manner the precepts of God given to the Hebrews some Were temporary whilst the people sojourned in the o Deut. 23.12 Wilderness others appropriate to their Habitation in the L and of p Deut. 12.1 Canaan to distinguish them from the former these he calls perpetual whereby it may be understood that they must not any where or at any time be intermitted unless God gave a signification of his Will to the contrary Which way of speaking commonly received may be the less strange to the Hebrews who know that in their Law it is called a perpetual right q Exod. 21.6 and perpetual servitude that endureth from Jubile to Jubile and the coming of Messias is called by themselves the Complement r Et Esa 61.2 of the Jubile or the great Jubile Besides there is extant in the Hebrew Prophets a promise of a new Covenant to be made in after time f Jer. 31.31 as in Jerem. 31. Where God saith he will enter into a new Covenant which he will write in their minds and men shall not need to learn Religion one of another for it shall be manifest to all and he will grant pardon of former offenses Just as if some King after great quarrels of his Subjects among themselves should for the establishment of Peace take away the variety of Laws and impose upon them one Common and the same a perfect Law granting impunity and general pardon to all that for the Future amend their manners Although we have said enough yet we will go through the single parts of the abolished Law and shew that they are not of such a nature as to be either pleasing unto God by themselves or sit to endure for ever VIII Sacrifices never pleased God by themselves The first and that which is most obvious to our eyes are the Sacrifices of which many Hebrews think they were devised by the wit of men a Chrysost de Abele Apud se suapte motus conscientia Sacrificium illud obtulit before they were ordained by Gods Command Plainly it appears the Hebrews were greedy of many Rites and Ceremonies So there was cause enough for God to enjoyn many even for this lest in remembrance of their dwelling in Egypt b Maimonides duct dub 3.32 they should return to 01 the Worship of false Gods But when their posterity too much esteemed these things as of