Selected quad for the lemma: law_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
law_n	sin_n	sin_v	transgression_n	4,837	5	10.4181	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A59915	A Greek in the temple some common-places delivered in Trinity Colledge Chapell in Cambridge upon Acts XVII, part of the 28. verse / by John Sherman ...	Sherman, John, d. 1663.	1641 (1641)	Wing S3385; ESTC R34216	53,488	96

distinction therefore God saith Exod. xxxii 8. to Moses concerning the people of Israel They have made them a molten calf and have worshipped it IT God would not own that worship and service exhibited under the representation of that calf Deut. iv 15. God biddeth the people of Israel take notice that when he spake unto them out of the midst of the fire they saw no similitude of him Take ye therefore good heed unto your selves for ye saw no manner of similitude on the day that the Lord spake unto you in Horeb out of the midst of the fire No manner of similitude as if he should have told them that he on purpose did not appear unto them under any visible form or similitude lest they should represent him by that form and under it worship him which he so much warneth them of in that place For that of Varro upon this point is very true the worshipping of the Gods by images increased the errour took away the fear of the Gods Qui primi Deorum simulacra induxerunt errorem auxerunt metum demserunt as Calvine citeth his words Thus we have in some sort given you the reason and ground of our Apostles interpretation of the Poet. Now by this though hasty and short discourse of the Gentile worship occasioned by S. Pauls expression we may in some manner calculate and decipher the difference betwixt the false worship of Rome Pagane and Rome Christian of Gentiles and of Papists which difference in a Pontifician eye is so wide and mighty All the distinction must either be in the object worshipped or the manner of worshipping Christian Rome worshippeth God So did Rome Pagane as we have heard Christian Rome by Images so Rome Pagane Pagane Rome worshipped by men though not onely by men Christian Rome by the form of an old man worship God the Father And Christian Rome worshippeth God by men-saints besides by Angels and some of those Saints happily as bad for Christians as the other were for Heathens nay such some of them were who had onely Christian names but Heathen lives The sillier of the Heathen might worship the men for true Gods the best of Rome Christian give a kind of Divine worship to Saints The sillier of the Heathen might worship the Images of their feigned Gods the sillier of the Papists distinguish not betwixt the Image of the Saint and the Saint as Parisiensis confesseth But the Heathens worshipped by other creatures but Aquinas giveth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the proper Divine worship to the Wood to the Crosse and to the Bread But the Heathen worshipped by a multitude of Gods but the Papists by more Saints and Angels The Heathen had for every occasion a severall Tutelar Mediatour the Papists likewise have a severall Saint beside their particular Angel But Tertullian saith Multi Dii habuerunt Caesaremiratum what is this to our purpose and yet we can answer them Multi Caesares habuerunt Papam iratum and more then angry too they have felt his anger and his furie and his state and his cruelty But the Romane Senate as Eusebius saith made Gods of men just as the Pontifician Senate maketh Gods of Saints But the Papists sinne not yet in worshipping by Images For sinne being a transgression of the Law and where no law is there is no transgression Rom. iv 15. they have taken an order to take away the law by which they are forbidden to worship by Images namely the second Commandment for they leave out this in their Catechisme Is this thy pietie O Rome Christian Is this the difference of thy Religion from Paganisme Plutarch saith it is sacriledge to worship by Images who was an Heathen and thou blottest out the Law of God whereby it is forbidden that thou mayest do it more freely Thus to thy doing what God and Nature hath forbidden thou addest a transcendent offense in proscribing in a manner what God hath written with his own hand This unfaithfull and sacrilegious dealing with sacred Scripture hinteth me to the next particle in our text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is a testimony of a faithfull quotation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Philosopher told his friends when they came into his little and mean cottage for their comfort 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Gods are even here with me So there is Divinity and a sacred use even in this little slender particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deus magnus in minimis and there is much importance in this little word It may be taken as other words either formally or materially formally and so it is significative materially so not It may be taken in this place significatively in reference unto the former words of the verse In him we live we move and have our being In him we live and move and have our being FOR because we are his offspring This sense is good as Hushai said to Absalom of Achitophels counsel it is good but not at this time Severall senses in Scripture may be true in the thesis but not proper in the hypothesis in the particular 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and connexion of the words so neither this Because 1. the former words in him we live and move and have our being do render the cause of the precedent verses as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth there therefore have more immediate and necessary respect unto them 2. Because our Apostle here intendeth to produce onely the authority of some Heathen to be symbolicall to what he had said before out of which testimony he would deduce his inference against Idolatry as he doth make use of this saying to that purpose in the next verse unto my text 3. Because it is very likely that the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to be taken in the same manner as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the text Now we cannot well conceive any use of the significativenesse of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 therefore also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 semblably is not significative It is significative and connexive in the Poet not in the Apostle To what end serveth it then it may be demanded Are there any redundances in Scripture Is S. Paul to please the Philosophers become Homericall in his expletives There is a painted heaven and a printed heaven an heaven painted with starres an heaven printed the sacred Scripture And as God a most intellectuall Agent intellectuall above our understanding wrought neither magnitude nor multitude without some end and reason so neither such a number of starres in the heaven above was made without good purpose so neither such a number of words in the heaven below The Jews as it is said of them numbred the verses the words the letters in the Old Testament and is it not written in the New Not an Iῶta shall perish as not an Iῶta put in If so Arius might have urged the place Whatsoever is written is written for our instruction The very unsignificativenesse of the particle is significative