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	able_a	land_n	42	3	5.5420	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A70111	An excellent discourse proving the divine original and authority of the five books of Moses written originally in French by Monsieur Du Bois de la Cour, and approved by six doctors of the Sorbon ; to which is added a second part, or an examination of a considerable part of Pere Simon's critical history of the Old Testament ... by W.L.	Filleau de la Chaise, Jean, 1631-1688.; Lorimer, William, d. 1721.	1682 (1682)	Wing F904; ESTC R28418	86,453	212

our graces and duty comes from the weakness of our faith And it is not the best Logick which is ever accompanied with the strongest Trust Though Reason be an excellent and necessary ingredient some trust in Christ with victorious confidence who cannot dispute best for their Faith Conclus XXIII Though Peace and holy Joy be a most desirable effect of Faith and by which the strength of it may be much tryed yet it is not this but Practical consent to the Covenant of Grace or Christs terms of Salvation in which its saving sincerity consisteth Conclus XXIV By all this it appeareth how ambiguously the Question de Resolutione fidei is too oft disputed And how fallaciously a mans faith is said to be unsound if his reasons be some unsound and none cogent to prove an undoubted absolute certainty that the Scripture is Gods word and that Faith is not so resolved into the antecedent reasonings as necessarily to be unsound if some of them are so That God cannot lie is known by Nature That the Gospel is his word is known by its proper notifying evidence forenamed where many things concur That therefore the Gospel is true is known as a rational Conclusion But these are by believers apprehanded oft with imperfection faultyness and disorder But Practical Trust in God in Christ in the Gospel Promise is Constituted by its formal object which is Gods Fidelity or Veracity grounded in his Perfection and in the apprehended Truth of his promises And this effectual faith is saving I have Prefaced this much that the Reader may the easilyer understand and profit by the two following Treatises one written and the other translated by Mr. William Lorimer my greatly valued Friend well known by me to be a man of Learning and Judgment and exemplary faithfulness to God and Conscience and of a prudent and peaceable Conversation with men If the Reader bring not a disposition of enmity against the Truth or gross neglect of it but a mind that hath necessary manly preparation and a receptive willingness and resolution for an impartial diligent search I doubt not but in these two Discourses he will find enough though not to remove every difficulty in the Bible yet to save his Faith from all such assaults as would overthrow it and make it uneffectual to his Salvation And verily a man that hath well digested the matter of such Controversies will find that Pomponatius Vaninus Hobbes Spinosa c were Ignorant men that knew not their own Ignorance nor what they wrote against and that Simon saith little but what Commentators have often Answered and though he and others truly prove the doubtfulness of some Readings and som● Translations which may be of man he saith nothing to shake a well-grounded belief of Moses Law the Gospel of Christ and any thing necessary to Holiness or Salvation Richard Baxter April 7. 1682. ERRATA Preface pag. 6. lin 2. read have In the Epistle to the Reader page 4. lin 11. read will page 7. lin 11. read adiaphorous page 16. lin 7. read where l. 18. r. be l. 20. r. servant l. 22. r. and First part p. 17. l. 1. 1. uncertain in so much ibid. l. 16. r. parity p. 28. l. 8. r. suppositions p. 35. l. 7. r. retro-active p. 43. l. 7. r. command ibid. l. 13. r. punishment p. 47. l. 2. for Table r. Fable p. 56. l. 14. r. proofs of Religion Second part p. 67. l. 5 6. r. Authoribus p. 80. l. 13. r. preserved p. 84. l. 24. r. floating p. 87. l. 7. r. afford p. 91. l. 7. r. sixth p. 96. l. 23. r. your p. 97. l. 10. r. named p. 104. l. 19. r. for p. 109. l. 16. r. unto p. 110. l. 4. r. may p. 132. l. 16. r. hundred p. 135. l. 8. r. sense p. 144. l. 7. 19. r. Be eber haijarden p. 150. l. 2. r. land p. 151. l. 15. r. mount p. 164. l. 7. r. say The Epistle to the READER Christian Reader IF thou weighest things in the Ballance of right Reason thou can'st not but see That Moses being the first Man by whose Ministry Almighty God thought fit to give a Body of Laws unto a whole Nation and to as many of the World besides as should join in communion with that Nation it was necessary God should enable him to make it evidently appear unto all rational Men that he was sent and authorized by God to give Laws unto that Nation and if thou read'st the Books of Moses and what thou wilt find in the following Discourse concerning him and them thou can'st not but likewise see that the infinitely Wise and Powerful God did in effect enable him evidently and certainly to prove his Mission and Commission to be from Heaven For through God's extraordinary assistance he gave the highest demonstrations of his being Authorized from above that can in reason be desired of any that speaks or writes unto Men in the name of God his works and writings hear the manifest signatures of God's Wisdom Power and Goodness his works were such as could never have been done without the assistance of an invisible Power far above any thing that falls under the perceptions of Sense and it is most evident to Reason That that invisible Power could be no other than the infinitely powerful wise and good God who made preserves and governs the World and all things therein For it could not possibly be any Evil Spirit First Because Moses in his contest with the Magicians of Aegypt did at the very first Encounter far out-do them and the Evil Spirit by whose assistance they wrought their wonders as evidently appears by Aaron's Rods swallowing up their Rods Exod. 7. 12. and by their not being able to remove the Frogs again from off the Land of Aegypt and therefore Pharaoh was forced to call for Moses and Aaron and desire them to intreat the Lord to take away the Frogs from him and his people Exod. 8. ●●8 and at last he forced them to confess ●●●t they were overcome for when they ●●●ld not turn the Dust of Aegypt into Lice 〈◊〉 Moses and Aaron had done they then ●●●ved out and said unto Pharaoh This is the finger of God Exod. 8. 18 19. they ●onfessed that it was the power of God which ●nabled Moses and Aaron to turn the Dust into Lice and which hindered them from doing the like Secondly It could not possibly be any Evil Spirit because Moses's Miracles were wrought for the highest best and excellentest ends to wit for the glory of God and for the good of his People they were wrought to convince both Pharaoh and Israel That the Lord God of Abraham Isaac and Jacob who made and governs the World is the only true God who is above all to be Feared and Reverenced Adored and Worshipped Loved and Obeyed Pleased and Glorified and that Moses was his Authorized Messenger to be believed and obeyed for his sake in all that he said and commanded in his

be called by that name among the Hebrews for we see that God called it by that name and the signification of the name agreeing so admirably well with what followed thereupon it is not likely that ever it was wholly forgotten amongst the Posterity of Abraham If any should say that it may seem the name Moriah was given to that Land rather after than before the Lord had manifested himself to Abraham on the Mount I Answer First That can never be proved why might not the Lord God give it that name before-hand which should signifie what he was there to do on the behalf of Abraham The Text says That God bid Abraham get him into the Land of Moriah and their offer c. I Answer Secondly Granting that it was given to that Land after the Lord had manifested himself to Abraham on the Mount yet it does not follow that therefore it must be after Moses also and in Solomon's time when the Temple was Built upon Mount Moriah 2 Chron. 3. 1. Certainly it might have that name long before Moses and yet not have it till after Abraham had done offering the Ram instead of his Son for as Abraham immediately after called the name of that place Jehovah-jireh the Lord will provide with respect to the Answer which he had given his Son Vers 8. My Son God will provide himself a Lamb for a Burnt-Offering So he might at the same time call that part of the Countrey the Land of Moriah or the Land of Vision as the Vulgar Interpreter and Symmachus render it because there he had seen God in a most signal manner there God had given him a sensible and most convincing demonstration of his special Providence and of his peculiar discriminating Grace and Love to him and his Seed Thirteenthly and Lastly P. Simon Objects Deut. 3. 11. and thereupon says If we diligently read what is writ concerning the Bed of Og King of Bashan we shall find that those who have collected these Books have added some words to illustrate the words of the Text by conforming them to the practice and custome of their own times Answer I have diligently read what is there written concerning the Bed-stead of Og King of Bashan both in the Original and in several Translations and yet I do not find by what I read there either that any Body besides Moses collected those Books or that he who collected them hath added some words to illustrate the words of the Text by conforming them to the practice and custome of his own time I suppose P. Simon would have us believe that the last words Beammath Ish after the Cubit of a Man have been added to the Text after the time of Moses but he must first prove that there was no such distinction of Cubits known in the World in the time of Moses and so that Moses could not write these words which express one Member of the distinction methinks it is very easily conceivable that Moses himself might be moved to add this explication of his own words if we consider that there might be diverse sorts of Cubits than in use of which some might be longer than others now if it had been only said that Nine Cubits was the length and Four Cubits the breadth of the Giants Bed-stead the Reader would not have known what Cubits he meant and consequently would have still remained ignorant of the exact measure of the Bed-stead therefore Moses to take away all ambiguity adds for explication of his own words that it was the Cubit of a Man i. e. the common ordinary Cubit which was then so well known amongst the Israelites that there remained no more ground of doubting of what measure the Giants Bed-stead was and if any were so incredulous as not to believe Moses relation of the length and breadth of the Giant Bed-stead they might go themselves to Rabbath and there see it and measure it by the Cubit of a Man But some may say How came King Og's Bed-stead to be at that time in Rabbath amongst the Ammonites I Answer it might come to be there any of these Three ways 1. In time of War the Ammonites might have plundered the Countrey of Og King of Bashan and might have carried his Iron Bed-stead with other spoil into their own Countrey or 2. King Og being to fight with Moses and the Israelites at Edrei and fearing the event of the Battel as he had good reason might send his own Iron Bead-stead with many other necessary things to Rabbath to be secured for him amongst the Ammonites whither he might intend to flee in case he should be vanquished in the Battel at Edrei and be able to make his escape or 3. the Israelites having Conquered the whole Kingdom of Bashan and utterly destroyed all the Inhabitants King Og and all his Subjects taken all his Cities to the number of Sixty and possessed themselves of all that belonged to him or his People if this Bed-stead was in the whole Kingdom at that time it must of necessity fall into the hands of the Israelites and Israel being at Peace with the Ammonites they might come and Trade with the Israelites and especially at such a time they might come to buy part of the Spoil and amongst other things their curiosity might prompt them to buy the Iron Bed-stead of the Giant Og and to carry it into their own Countrey which in former times had been a Land of Giants as appears from Deut. 2. 19 20 21. and no doubt they might have ancient Monuments of those Giants whom they called Zamzummims remaining amongst them and those that wanted might be desirous to have by them some such Monuments of Giants to show as well as their Neighbours and this might be done before Moses either spoke or wrote the words of that Verse Objected by P. Simon Thus you see that any of these Three ways the Iron Bed-stead of Og might come to be in Rabbath of the Children of Ammon when Moses wrote the Book of Deuteronomy There are yet Two Objections against Moses his being the Author of the Pentateuch which I remember I have read in Spinosa his Tractatus Theologico Politicus and because I would omit nothing of any Moment that the Adversaries have written against the Truth which the Church of God believes and I defend I shall here set them down and Answer them as I have done with P. Simon 's Fourteenthly Then Spinosa Objects Deut. 2. 12. where it is said That the Children of Esau destroyed the Horims and dwelt in their stead as Israel did unto the Land of his Possession which the Lord gave unto them now he pretends that this could not be written by Moses because Israel did not destroy the Canaanites and take possession of Canaan till after his Death I Answer At this rate of arguing a Man might prove that our Lord Christ when he instituted the Sacrament of the Eucharist did not speak these words This is my Blood which is shed