The truth of Christian religion in six books / written in Latine by Hugo Grotius ; and now translated into English, with the addition of a seventh book, by Symon Patrick ...

SECT. VII. The Law of Moses was observed by Jesus, who abolished no Commandments that were essentially good.

AND here by the way, for the convi∣ction of the Jews iniquity, it must be noted, that they who lived in Christ's time, used him most basely, and punished him most unjustly; when as there could no just accusa∣tion be laid against him for transgressing the Law. He was circumcised; he used the same food and apparel that the Jews used: those that were healed of Leprosie, he sent unto the Priests: The Passeover and other Festival days he religiously observed: Though he did cure some upon the Sabbath day; yet he shewed both by the Law and by the common received opinions, that such works were not forbidden to be done upon the Sabbath-day. Then it was, that he first began to publish the abroga∣tion of some Laws, when after his triumph over Death he ascended into Heaven, adorn∣ing his Disciples upon Earth with illustrious gifts of the holy Spirit, whereby he made it evident that he had obtained a regal power, which includes in it the authority of making a Law: And that according to Daniel's pro∣phecie,

ch. 3. & 7. compared with chap. 8. & 11. where he foretold, how that a little after the destruction of the Kingdoms of Syria and Aegypt, (the latter whereof happened in the Reign of Augustus,) GOD would give the Kingdom to a man (who should seem but a vulgar Person) over all Nations and Langua∣ges, which Kingdom should never have an end.

Now that part of the Law, the necessity whereof was taken away by Christ, contained nothing that was honest in its own nature: but consisted of things that were indifferent in themselves, and consequently not immutable. For if those things had had in them any thing of themselves why they should be done; then would God have prescribed them not to one, but to all People; and not after that man∣kind had lived above the space of Two Thou∣sand Years, but even from the beginning of all. Neither Abel, Enoch, Noah, Melchise∣deck, Job, Abraham, Isaac, or Jacob, (though all of them were godly men, and dearly belo∣ved of God) knew this part of the Law, but were altogether ignorant, or very little ac∣quainted therewith; yet notwithstanding, for all that, they received the testimony of their confidence in God, and of God's love unto them. Besides, neither did Moses exhort Jethro his Father in law to the receiving of these rites, nor did Jonah the Ninivites, neither did any

other Prophets reprehend the Chaldeans, Ae∣gyptians, Sydonians, Tyrians, Idumeans, and Moabites, for not admitting those ceremonies, though when they writ unto them, they reck∣oned up their sins exactly enough. These then were peculiar precepts introduced either for the avoiding of some evil, which the Jews were prone unto; or for the trial of their obedience, or for the signification of some future things.

Wherefore it is no more to be wondred, that these are abolished, than if any King should abrogate some Municipal Statutes, (which be∣long, that is, to particular Corporations) to the end he might establish one law within his dominions. Neither can there any reason be alledged, to prove that God did so bind him∣self, as that he would change nothing of the same.

For if it be said, that these precepts are cal∣led perpetual, the same word Men oftentimes use, when they would signifie that that which they command is not yearly, or accommoda∣ted to certain times, suppose of War, Peace, or Scarcity. Yet they are not thereby hindred from making new constitutions of the same things, specially when the publick good re∣quires it. Thus in like manner some of the Divine precepts given to the Hebrews were temporary, during the Peoples abode in the Wilderness: others were strictly tied to their

habitation in the Land of Canaan: therefore to distinguish these from the other, he calls them perpetual, whereby might be under∣stood, that they ought not any where, or at any time to be intermitted, unless God signified that it was his will so to be. Which manner of speaking, since it is commonly used by all people, ought to be less wondered at by the Hebrews: who know that in their Law it is called a perpetual statute, and a perpetual bon∣dage, which continues only from one Jubilee to another: And the coming of the Messias is called by them the accomplishment of the Jubilee, or the greatest Jubilee of all. Thus in the Hebrew Prophets, there was anciently a promise of making a new covenant, as in Je∣rem. xxxi. where God promiseth that he will make a new covenant, which shall be put into their inward parts, and written in their hearts, neither shall men have any need, that one shall learn Religion of another, for it shall be mani∣fest unto all. Yea further, the Lord will for∣give them their former iniquities, and will re∣member their sin no more: which is as if a King after great enmity and discord amongst his Citizens and Subjects, should for the esta∣blishment of peace and tranquillity among them, take away all diversity of Laws, and make one perfect Law common to them all, promising forgiveness of faults by-past, if hereafter they do amend. And this which

hath been said might suffice, but we will sur∣vey every part of the Law which is abroga∣ted, and shew they were neither such as in themselves could be well pleasing unto God, nor ought they to continue for ever.