Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	adam_n	cause_n	sin_n	5,393	5	5.7654	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A68868	A treatise of the foure degenerate sonnes viz. the atheist the magician the idolater· and the Iew. VVherein are handled many profitable questions concerning atheisme, witchcraft, idolatry, and Iudaisme: and sundry places of Scripture, cleared out of the originall tongues. Being the fourth volume, of the Workes of Mr. Ioh. Weemse of Lathocker in Scotland, and Prebend of Dunelm.; Works. Vol. 4	Weemes, John, 1579?-1636.	1636 (1636)	STC 25218; ESTC S119529	289,084	416

They will not transferre their sinne as Eva did upon Adam and the Iewes upon Judas neither extenuate their sinne as Aaron did but they will exaggerate and lay out their sinne to the full then The Monkes and Friers use to talke much of the nailes the speare the crowne and the scourges which were the instruments of Christs death but they insist not upon the proper cause the sinnes which crucified the Lord of glory but the Iewes then shall behold their sinnes which crucified their Lord This beholding of the Lord crucified for them and by them will be a happie beholding to them as they who looked upon the brasen serpent in the wildernesse were cured when they were stung by Serpents So shall they be cured when they shall behold Christ crucified this wayes As for their sorrow it shall be a sorrow not to be repented of and although they sow in teares yet they shall reape in joy Rachel when her children were not she would not be comforted but they shall be comforted But by what meanes Even by the Gospell which they mocked and scorned The Gospell shall be the meanes to comfort the Iewes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before they called avengelina Nuncium vanum but then the Gospell shall be the glad tidings of salvation to them Then how beautifull shall the feete of those be who bring the glad tidings of salvation to them there shall then be an happie union betwixt the Iew and the Gentile The Iewes of old thought to have intailed the covenant onely to themselves and would have had the Gentiles secluded from salvation and the meanes of it therefore they say that when the Law was translated into Greeke by the 70. that there was three daies darkenes and they say fuit dies ille durus Israeli sicut dies quo factus est vitulus that was as grievous a day to them as that day on which the golden calfe was made and they kept a yearely fast or humilation for that This was in detestation of the Gentiles because they willed not their salvation What hatred wsa betwixt the Iewes and the Gentiles of old But now they will be glad of this union They called the Gentiles before uncleane common and dogges they would no more eate with them than if they had beene dogges Iob when hee speakes of base men Iob. 30.1 he saith he would not have given their fathers libertie to eate with the dogges of his flocke The Iewes thought not the Gentiles worthy to eate with their dogges but now they will be glad to sit downe and eate with them that come from the East and from the West then the multitude of beleevers shall be of one heart breaking bread together in singlenesse of heart And as the Iewes hated the Gentiles before so the Gentiles detested the Iewes calling them Verpi Recutiti Appellae and Curti then shall all these differences be taken away and they shall take the Iew by the skirt and say Ezach 8.22 We will goe with you for wee have heard that God is with you This happie union shall make a way to the converting of other Heathens and Heretickes and then there shall be great light for the understanding of the Scriptures and hid places in the Prophets yet not understood and then knowledge shall abound as the water of the sea and this shall be heaven upon earth and one of the great dayes of the Lord and the earth shall rent when the Iew and Gentile shall say Blessed is he that commeth in the name of the Lord the shout shall be so great When the Samaritans were excommunicated it was a terrible day When the Samaritans were cast out of the Church it was a feorefull excommunication they brought 300. priests and 300. trumpets and 300. bookes of the Law and 300. boyes and they blew with the trumpets and the Levites singnig cursed the Cutteans in the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or or Iehovah and they cursed them with the curse both of the inferiour and superiour house of judgement and they said Cursed is he who eates the bread of the Cutteans Drusius ex Sepher Tanna qui Tilmidemi dicicur And let not a Cuttean be a Proselyte in Israel neither have any part of the resurrection of the just Morinus in Pentatenchū Samaritanum exercit 1. These curses they wrote upon tables and sealed them and sent them through all Israel who multiplied also this great Anathema or curse upon them This was a fearefull rejection of the Samaritans when they were cast out of the Church but when the Iewes shall be called againe what a great joy shall there be in the Church When the Iewes shall be called to the Church this will be a day of great joy Christ saith at the conversion of a sinner there is great joy in heaven amongst the Angels what joy then shall there be in heaven amongst the Angels when so many thousands shall be gathered to the Church againe At Saint Peters preaching there were three thousand added to the Church but now there shall be thousand of thousands added to the Church and then the net shall be like to breake for the multitude of beleevers that shall be caught in it A little before Immanuel Tremelius died some that stood by desired to heare his novissima Inter apothegmata morientium habetur hoc or his last words Hee cried out Vivat Christus pereat harabas This was a joyfull speech to shew that he disclaimed Iudaisme and was not like the Iewes who cried let Barrabas live and Christ die will it not be a comfortable day then when the Church of the Iewes shall all crie Vivat Christus pereat Barabbas this will be canticum ex canticis a most excellent song Now for the joyning themselves to the visible Church there can be no salvation without the Church The Iewes shall be joyned to a visible Church Act. 2.47 The Lord added to the Church daily such as should be saved And where there is a visible Church to contemne it and to separate themselves from it that is a great sinne and for such there is no salvation to be expected When they shall be gath●red to the Church they shall be gathered sincerely not hypocritically When they shall be gathered to the visible Church the number of them which shall be gathered to it shall be many before this time there came to the Church but one of a citie and two of a familie Ier. 3.14 but now houses families and tribes shall be gathered to it But this must be understood in toto cōmuni but not in toto vniversali that is there shall be many of them gathered to the Church although not all When they shal be gathered to the Church they shall be gathered sincerely and truly they shal be there not as the chafe amongst the corne but as good corne indeede when the Iewish Church was in

saith the Lord they shall say no more the arke of the covenant of the Lord neither shall it come to minde neither shall they remember it neither shall they visite it for that shall be no more done The arke must be removed the propitiatotie it selfe and the place where the Lord rested his strength and glory that which the Angels delighted with stretched out neckes to looke into 1 Pet. 1.12 what should become then of the rest of the beggerlie elements all were to be cast out Secondly hee removes those ceremonies which were the signe of the Iewes subjection to the law He will take away the ceremonies which was a seale of their subjection to the law Num. 5.18 for as a woman when she was married to her husband put a vaile upon her head in token of subjection to her husband hence it was that the woman suspected of adultery stood bareheaded before the priest and untill the time that shee was cleared of that suspicion shee was not under her husbands subjection even so the Iewes so long as they were married to the law they were covered with this vaile but being dead to the law they were freed from this husband and the Lord tooke this vaile of their hearts He will take a stonie heart from them and giue them a heart of flesh Thirdly because these two vailes had lyen so long upon their hearts they brought on this great hardnesse upon them that their hearts became like an Adamant Zach. 7.12 The Adamant is so hard a stone that ye can ingrave no letters upon it untill it bee steeped in goates blood as Plinie testifies so their hearts were so hard that the law of the Lord could not be written on them untill they were steeped in the blood of Christ then he writes his law on them Ier. 31. This is the first part of the great Physitians cure then hee will pricke and wound their hearts He will pricke and wound their hearts he will keepe the same order in curing of them which he did at the conversion of the three thousand who were converted at Peters sermon Their hearts were pricked Act. 2.37 So shall the hearts of the Iewes be pricked and wounded in their conversion it will not be a little gash or wound that will open that impostume but a great and a deepe lancing then will follow exceeding great sorrow and they shall looke upon him whom they have crucified it will not be the sorrow of the publicane that will doe the turne to knocke upon their brests or to cast downe their eyes or to wash their bed with teares as David did There mourning will be an exceeding great mourning when they repent Psalme 6.6 or to chatter as a swallow or a crane or mourne as a dove as Ezekias did Isa 38.14 But this must bee a great and exceeding great lamentation as that which the Iewes took up at Hadadrimmon for the death of Iosias Zach. 12.11 Their eyes did faile with teares their bowels were troubled and their livers were poured out upon the earth when the breath of their nostrills the annoynted of the Lord was taken Lamen 4.20 When Iosias was killed their common wealth decayed and their Church got a sore blow Ier. 22.18 They lamented for him as one laments for their brother or sister Ah my brother ah my sister ah our Lord ah our glorie They lamented for him as one mourned for the death of his first begotten sonne or his onely sonne Zach. 12.10 When Iosias was killed there was but a man killed but when they killed our Lord they killed the Lord of glory when Iosias was killed his death was honorable to him he died in the warre 2 Chron. 35.24 But when the Iewes killed our Iosias he died an ignominious and shamefull death When Iosias was killed it was the enemie that killed him and not they But the Iewes themselves killed the Lord of glory when Iosias the breath of their nostrils was killed be could not breathe life into them againe but our Iosias can breath spiritus vitarum into them Gen. 2. Therefore here is a greater then Iosias and his death deserves a greater lamentation When they shall behold him sundry look upon mens miseries diversly When they shal behold Christ whom they crucified then they shall lament bitterly some go by with a negligent eye as those who passed by the man that lay wounded in the high way Luke 7.11 they scarce tooke notice of him neither were they touched with any compassion Secondly others behold mens miserie with a gazing eye onely as Iobs friends sate gazing upon him seven dayes but with no compassion thirdly some behold their miserie and are touched with some compassion as when Ioab had killed Amasa and lay wallowing in his blood in the high way 2 Sam. 22.12 no doubt those who did see him were moved at the spectacle fourthly some behold with delight Ra cum beth signifieth to behold with Delight Micha 4.11 let our eye look upon Sion that is with delight to behold that which wee would have seene Psal 22.17 they looke upon mee see Psal 54.9 But the Iewes heere they shall behold the Lord with a pitifull eye as the other was a mercilesse eye Christus patitur jam Iudaeus compatitur They shall behold him whom they have crucified Momus complained of nature that shee made not man with a window in his brest that man might prie into his heart and see what was within the heart but here the Iewes might see when they pierced the Lords side what love was in his heart towards them when hee shed his heart blood for them when they saw Christ weeping for Lazarus Ioh. 11. they said O how he loves him but they had greater reason to say O how hee love vs when they saw him shedding his blood for them They shall behold him whom they have crucified When they consider that it was their sins which crucified him and that they were the proper cause of his death they were not the occasion of his death The sinnes were the proper cause of his death as David was of the death of the priests when they gave him the shew bread to eate although he takes it upon him and sayes that he was the cause of their death so they were not causa per accidens of his death as when Simon of Syrene carried Christs crosse he was but accidentally a cause here they were not causae adiuvantes helping causes neither were they concausae as Pilat was in the death of Christ but the proper cause were their great sinnes when a malefactor is executed wee blame not the executioner wee blame not the Iudge by whose sentence he is executed nor the law nor the Iury but only the miserable malefactor himselfe his destruction is of himselfe Solum pecatum homicida est They will not deny their sinne now as the whore did who wipd her mouth and said she did it not Prov. 30.20

that is they hurt very much So Prov. 28.21 It is not good to accept persons in Iudgement that is it is very bad So here they kept not his lawes that is they despised them and contemned them The sinne of Israel greater than the sinne of Iudah The last is the sinne of Israel verse 6. They sold the just for silver and the poore for old shooes here hee points at the Iudges who corrupted Iudgement for money and sold the poore at a low price But if we shall compare their cruelty with that which they used against Christ All their cruelty was nothing being compared with the murthering of our Lorst Iesus Christ all their cruelty will seeme nothing in respect of this they sold the just our righteousnesse the Lord Iesus Christ for thirty peeces of silver They sold not onely a brother who was in the covenant with them as Tyrus and Israel but also a brother in blood to them as Edom was to Israel And their wrath was an inveterate wrath as Edomes was and they cast off all naturall affection and not onely doe they as Edom did who was onely a brother in blood but doe as Moab did kill the Kings sonne his onely sonne and put him to a most execrable death they doe not thresh him with Instruments of Iron as Damascus did neither ript him up as Ammon did neither did they burne him as Moab did but they nailed him to the crosse and put him to a most execrable death They adjudged him to the death of the crosse The death of the crosse is a painefull shamefull and execrable death to a death that was a painefull death a shamefull death and a cursed death and first to a painefull death The crosse by the heathen was termed cruciabile lignum a tree of torture Therefore ye shall see in the scripture that in respect of the intollerable paine it is called sanguis crucis the blood of the crosse Col. 1.20 and dolores crucis Act. 22. Secondly it was a shamefull death therefore it was called scandalum crucis Gal. 5.11 and by the heathen the crosse was called arbor infoelix stipes infamis and lignum geminum Lucian mocked us christians because we rejected the gods of the Grecians and worshipped Christ crucified and he said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod cruci suffixum sophistam adoramus that is that we worship a sophister who was nailed unto the crosse And lastly for the curse of it it is called Gal. 3.13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 maledictum crucis the curse of the crosse This death of the crosse is a paenall death not as that which is stipendium peccati the wages of sinne but as that which is vindicta sceleris inflicted for some capitall crime The death of the crosse is an untimely death a violent death a paenall death and that in the highest degree Paine shame and the curse are the three Iaylers that attend sinne and sinners continually and every one of those is worse then another for shame is worse than paine and therefore many have made choise to suffer rather the paine than the shame 1 Sam. 31.4 Saul desired his armour bearer rather to thrust him through than the Philistimes should come and mocke him and then kill him which would have beene a double death to him So Abimelech willed his armour bearer to kill him that men might not say that a woman had killed him Iudg. 9.54 But the curse is most detestable of all If a man be free of the curse and have the favour of God in the midst of all his sufferings he cares neither for paine nor shame this made the Martyres to rejoyce in the middest of their paine shame that they were free of the curse of God what a fearefull punishment was this to Christ under this crosse The death of the crosse a painefull shamefull and a cursed death in Iudae He that was hanged upon a tree out of Iudaea his death was painefull and shamefull unto him but it was not a cursed death for they knew not out of Indea that he who was hanged upon a tree was accursed Haman when he was hanged upon a tree it was a painefull and a shamefull death but it was not a cursed death to him as it was in Israel therefore they suffered not the dead man to hang upon the tree till night Nemo suspenditur in arboreus solo innatam sed avulsam Maimone Hall Sanhe dr cap. 15. medio The crucifying was a more painefull death than the hanging upon a tree Deut. 21.23 and Iosh 9.29 and they buried him before night and the tree which he was hanged upon therefore it was that they would not hang a man upon a fruitfull tree in Israel The Romans changed this hanging into crucifying and made it a more lingering and painfull death Psa 22.14 All my bones are out of joynt They were rackt and their bones put out of joynt who were hanged upon the crosse The crosse added nothing to the curse for they were accursed who were hanged upon any tree but it added to the paine in respect of the indurance and shame of it it was but a typical death to all other malefactors but to Christ it was a real curse who hath taken away that curse now So that the forme of death makes not a man accursed now but when he dies in his sins without repentance Quest How could a malefactor be a type of Iesus Christ when he hung upon a tree Answ Not as they were malefactors but onely in their punishments they were types of Christ Who was made an exercration for us Gal. 3.13 they foreshedowed his death who was hung upon a tree for us 1 Pet. 2.24 even as the Paschal Lambe whose bones were not broken was a type of Christ whose bones shold not be broken and if the holy Ghosts compare Christs comming to judgement to a thiefe comming in the night and compares the Lord when hee ariseth to be avenged upon his enemies to a Gyant awake from his wine Esa 34.8 the comparison is only in the strength as the former only in the secrecie of his comming to judgement why may not the malefactor be a type of Christ in his punishment but not in his sinne And as we are delighted when wee heare a man gruntling like a hogge yet cannot indure the gruntling of the hog it self but it is the imitation which we are delighted with here So in these comparisons the secrecie of the thiefe only the strength of the Gyant and the punishment of the malefactor is only to be marked That rule of the Schoolemen is true In illis quae metaphorice dicuntur non oportet accipere similitudinem secundum omnia SECT 6. Of the fearefull curses that befell the Jewes since they killed the Lord of life THe Iews prayed that Christs bloud might be upon them and their posteritie The people of God were afraid of this guilt of bloud that it might neither