Selected quad for the lemma: world_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
world_n	creation_n	day_n	sabbath_n	3,921	5	9.7014	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A56658	The epitome of man's duty being a discourse upon Mic. 6.8, where hypocritical people are briefly directed how to please God.	Patrick, Simon, 1626-1707.	1660 (1660)	Wing P795; ESTC R203168	52,419	134

humble acknowledgements that he was their great Landlord of whom they held the land of Canaan and from whom they received whatsoever they did enjoy 2. And so Secondly their Sacrifices taught them to consider that they should consecrate and offer themselves unto him seeing that they were his no less then their sheep or calves which they brought to his Altar These sacrifices being their tribute which they paid to their supream Lord did express that they were tyed to him in any services that he would require of them They could not think that he would be pleased with an Ox more then with a man and that he would hold them excused if they rebelled against him to whom they made these constant acknowledgments They did not hereby pay their debts but confess that they were indebted They were not discharged by these from all obligations but testified a sense that they and all theirs were engaged to him 3. And Thirdly they promoted true holiness as they shewed the hatefulness of sin and the guilt which it brought upon those that did commit it For what need was there that these poor creatures should suffer for their faults if God was not much offended by their disobedience The cries and struglings of the beasts might put them in mind what necessity sin brought upon them of suffering and how cruelly it would use those who continued in it And it would be easie to shew that there was no punishment threatned for the breach of any of the ten commandments whether stoning or strangulation or cutting of the throat or burning for there were but these four but it was represented in the death of these beasts which were thrown on the pavement tyed about the throat slain and burned either in whole or in part upon the Altar 4. And fourthly these Sacrifices and all other outward ceremonies might well teach them how far they ought to keep from all inward difilements who were to be so remote from all fleshly pollutions They that were under such a constant discipline of God and taught by such holy men could not whithout a strange neglect be so sottishly stupid as to imagine that God took no care of the soul who would have the body so clean and pure If a beast must not have any blemish in it nor the man that offered it any legal uncleaness upon him he might easily think that God expected his mind should be holy and not in a worse condition then his beast or his body If they were to wash themselves and their sacrifices then the soul sure was not to be dirty and impure If they were to be seperated from all unclean persons then much more from bad company And if they might not so much as eat with a Gentile then much less might they partake with them in their sins and impieties Apud Photium in Biblioth pag. 887. I know not what truth there is in the observation of Eulogius but he wonders why there being so many clean creatures allowed by God to be eaten in the Law there were only five viz. a Goat a Sheep an Ox a Turtle and a Pigeon which were used in sacrifices unless it had an aenigmatical and figurative meaning to denote our five senses which we are to purifie and cleanse that we may adhere to God and be fit to draw near unto him 5. And therefore fifthly we may look upon the law of ceremonies as an hedge to the Law of moral precepts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the ten commandments Some things as Aristo●le well observes are good in themselves and to be beloved 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for their own sakes L. 1 Ethic. and others are good and lovely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the sake of the former as they are either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 effective and operative of them or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in some sort a preservative and guard to them or as they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hindrances of their contraries and forbid that which would destroy them Now though the things that we are speaking of were not good in themselves nor had any proper worth in them as justice mercy and humility have yet they were of this latter sort of goods and served to maintain these greater things in their sacredness and to prohibit them from infringing any of the rights belonging unto them God kept the Israelites at a great distance from violating these commands by making them observant of lesser injunctions Their fear of these meaner offences was intended as a guard and security to the greater sanctions and commands As a man that dare not leap over an hedge into our pasture will not venture one would think to climb over the wall into our garden so he that durst not break through and transgress the bounds of these outward precepts it was to be presumed would never be so bold as to tread under feet and contemn the more divine Laws God intended mainly to preserve the holiness of the moral laws and spiritual precepts and so he set the ceremonial as a thornie fence about them to keep them from being broken Their not eating of blood must needs make them to have a natural abhorrence of murder Gen. 9.4 5. and their not marrying within such degrees of consanguinity was an exercise of their chastity and a great security against adultery and such like wickedness Their taking no use of their poor Brethren and leaving them the corners of the fields when they reaped c. was a means to make them not to covet nor be greedy of the world Their observing of so many daies in memory of Gods mercies must needs teach them to have the Sabbath in great reverence which was in memory of the creation of the world and their deliverance out of Aegypt Seeing they must break down so many mounds and banks as were cast up about the eternal Law it might reasonably be supposed that they would never attempt to destroy it at least not as long as they kept these entire 6. And in particular these things kept them from Idolatry which was the highest contempt of God that could be Orat. 42. They were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Nazianzen saith of the whole Law a wall set up between God and Idols to keep them from running unto strange worship A partition which they must break down before they and the Gods of the heathens could meet together And this Maimon doth conceive to be the reason of those precepts which carry not their reason in themselves that God might make them abhor to participate in the Religion of the nations that were about them For he well observes that God commands them such things as were quite contrary to their practice so that what the heathens loved that they were to abominate and what they reverenced the Jews were to have for daily use and they were not so much as to worship toward the same quarter of heaven but whereas the world generally had their