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	abraham_n	isaac_n	78	3	8.4240	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

name They were wrought also both to cause Pharaoh to let go the Israelites and likewise to make the Israelites willing to leave Aegypt and to go with Moses and take possession of the Land of Canaan which the Lord God had long before promised unto their Fathers Abraham Isaac and Jacob. Thirdly It could not possibly be any Evil Spirit because Moses's Miracles were wrought to the prejudice of the Devil's interest in the World and for the destroying of the Devil's Kingdom by rooting out Idolatry from among God's People and driving Idolaters out of Canaan and for the setting up of the Kingdom of God visibly upon Earth Fourthly It could not possibly be any Evil Spirit because the Evil Spirit is the great Enemy of Mankind and of all humane Society rightly constituted whereas Moses's Miracles were wrought for the confirmation of a Doctrine which is manifestly for the good of Mankind of individual Men and of all Societies of Men Deut. 4. 6 8. This wile clearly appear unto any rational Man that shall duly consider these following Laws of Moses Concerning Mens Loving their Neighbours as themselves and not Coveting any thing belonging to them Concerning the City's of Refuge appointed for such Persons as should happen to kill a Man unwittingly Concerning the Redemption of Lands Concerning Goodness Lenity and Equity to Servants Mercifulness to the Poor Kindness to Straugers Justice and Equity to the Widows and Fatherless Reverence and Obedience to Superiors And concerning the Duties of Superiors towards their Inferiors and Subjects But not to insist upon these and many other excellent Laws of Moses which are manifestly for the good of Mankind and both evidence themselves to have been given unto Moses and Israel by an infinitely good God and also Moses's Miracles wrought in confirmation of them to have been from the same cause there is one thing which I cannot but touch upon to wit That whereas other Law-givers have set up some a Monarchy some an Aristocracy and others a Democracy Moses was the first that Established a visible Theocracy over the Israelites under which form of Government all things were to be managed by the counsel and direction of the infinitely wise God the People of Israel as a Kindom of Priests and a Holy Nation were to refer all their matters unto God and to ask advice and direction of him by VRIM and THVMMIM in reference to Peace and War and all things of any considerable importance or difficulty Exod. 19. 5 6. 20. 24 the latter part Exod. 28. 30. Deut. 10. 14 15 16 17. 12. 11 12 Levit. 26. 11 12. c. These things put together if no more could be said seem abundantly sufficient to prove that Moses was Authorized by God to give Laws unto the Israelites for no Man could have wrought such Miracles so circumstantiated except God had been with him and such is the weakness of Man's Vnderstanding that he could never of his own head have invented such a Law and such a way of Government And if Moses's Miracles and Law could not possibly be of any Evil Spirit nor of Man they must needs have been of a Good Spirit and that Good Spirit could be no other but God for though God used the Ministry of Good and Holy Angels in giving forth the Law yet they could not possibly be the Authors of it and if any of them had ever pretended unto that Honour he would by so doing have degenerated into a proud arrogant and lying Devil God himself then was the alone Author of Moses his Law and the Holy Angels with Moses were but Instruments and Ministers by whom God gave it unto Israel and indeed there is nothing in it but what well becomes God to be the Author of there is nothing in it that doth any way contradict the perfections of his Nature or destroy the natural notions of Truth and Falshood Good and Evil which he hath implanted in the mind of Man nay many of Moses's Laws are evidently agreeable unto and Representative of the transcendent excellencies of the Divine and perfective of the humane Nature and even those of them which are of a most adiapheros indifferent nature in themselves and derive all their morality from the will and pleasure of God did certainly by Gods appointment and blessing very much promote the happiness of his People Deut. 10. 12 13. 11. 12 to 16. Levit. 26. 3 to 13. Deut. 32. 16 17. As to what some Atheists Object from Exod. 12. 35 36. That Moses taught the Israelites to cheat the Aegyptians of their Jewels under pretence of borrowing them and that God himself is brought in as countenancing the Cheat which seems to be plainly contrary both to the perfections of God and right Reason of Man I Answer It is false that is Objected for there was really no borrowing and lending in the case but asking and receiving and carrying away what God had inclined the hearts of the Aegyptians freely to give and so there could be no cheat under pretence of borrowing This Answer is grounded upon the true import of the Hebrew Word Shaal which signifies to ask and accordingly the place Objected is rendred by Munster and the Tigurin in English thus The Children of Israel asked of the Aegyptians Jewels and the Lord gave the People favor in the sight of the Aegyptians so that they gave them such thiugs as they asked and they carryed them away from the Aegyptians the Aegyptians apprehended themselves to be all dead Men if the Israelites stayed in Aegypt any longer and therefore were willing to give them any thing they bad on condition that they would be presently gone Vers 33. And thus things were ordered by the wise Providence of God that the Children of Israel might be rewarded for the great Service they had done unto the Aegyptians Moreover It is very observable that some of Moses's Laws were such that it is impossible to conceive that any Men in their Wits would either have given such Laws unto others or have themselves received and submitted to them unless they had been sure that God was the Author of them and that he would take care to prevent the great inconveniences that might arise from the observance of them I Instance in Two First The Law for the Seventh Year Sabbath Exod. 23. 10 11 Levit. 25. 4 5. The Command not to Plow nor Sow every Seventh Year was of such consequence and might have produced so ill effects that Moses would never have attempted to bring the Israelites under such a Law nor would they have been such fools as to have received it and submitted to it unless he and they had been both sure that God had Authorized him to give them that Law and that God had undertaken to secure them from the great inconvenience that might arise from their Observance of it for if they had not been sure that God had by promise engaged