Selected quad for the lemma: mercy_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
mercy_n	aaron_n	lord_n	zion_n	60	3	10.4091	5	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

shieldes of brasse in the temple whereas in the first age they had shields of gold 1 King 14.27 The third age was the yron age when they stole out of the house of God the sieling sieled their own houses with it Ier. 22.14 so when they dwelt in houses of Cedar but the Lords house lay wast Hagg. 1.4 and when they robbed him of his tithes Mal. 3.8 wee live now under this yron age If any man bestow any cost now for the maintenance of the worship of God misers cry out with Iudas Marke 14.4 what needes this wast and they thinke it like bread cast upon the waters Eccles 11.1 But the Lord meetes with those who robs his Church for when they have sowne much they find but little encrease because they defraud him Rabbi Alsack writing upon Malachi telles us of a certaine man who had a peece of ground which brought forth yearely a thousand measures of graine and when the time of paying his tythe to the Priests came he payed but nintie bushels where he ought to have payed a hundred The next yeare his increase was not so great wherefore hee withdrew so much from the Priests at last his increase came but to an hundreth which was the first tenth that he was bound to pay the Priests an old man by chance meeting with him said unto him that he was glad of the late dignity that was befallen to his house how that God had gotten the increase and he became the Priest of his familie to get the tenths Idolatrie is a great sin because it is committed immediately against God at which words he was ashamed and repented him of his former sacriledge The greatnesse of this sinne of Idolatry which they committed heere may be considered by the worthines of the person against whom it is committed for as in bodily diseases those are most hurtfull that doe annoy the originall of our life most as the heart so in sinnes those are the greatest which are committed against God the fountaine of life There are some carnall sins and some spirituall sinnes Againe we may know the greatnesse of this sinne by the nature of the sinne it selfe There are some sinnes that are carnall sinnes and some spirituall Ephes 6.12 and these are greater then carnall sinnes Idolatrie is a spirituall sinne and adulterie is a carnall sinne The spirit being delighted with Idolatrie is a greater sinne then when the flesh is delighted with Adultery and there is a greater aversion from God in Idolatry Where there is a greater motive to sinne the sinne is the lesse then the conversion and adhaering to sinne in Adulterie Againe where there is a greater motive to sinne the sin is the lesse But these carnall sinnes hath Concupiscence which drawes them away and moves them to sinne but in spirituall wickednesse there is no such concupiscence to draw men to sinne their sinne resembles the sin of the devill more who is not led with lust or concupiscence to sin He that killes a man in passion he sinnes not so fearefull as hee who killes him in cold blood therefore those sinnes must bee the greatest which men are not led to by Concupiscence Notwithstanding Aaron committed Idolatrie in setting up this calfe yet the Lord spared him alwaies shewed great tokens of his mercy to the tribe of Levi as to Aaron Deut. 9.29 to the posterity of Corah Numb 26.11 and to Abiathar 1. King 2.26 and so Iosias when the Priests had committed Idolatrie in sacrificing in the high places hee did not kill them as hee did the Idolatrous Priests who were not called by the Lord 1 King 23.20 but onely commanded that they should eate of the unleavened bread amongst their brethren 2 King 23.9 which was injoyned to those that had any blemish in their bodie and they were forbidden to eate the bread of their God Levit. 21.17 They worshipped the calfe The oxe was a signe of plenty where the oxe is wanting the cribbe is emptie but much increase is by the strength of the oxe Prov. 4.4 Ioseph who provided corne in the time of famine is called Gods oxe Deut. 33.17 Lib. 1. Sacrae scripturae chap. 15. which booke is holden to be Augustines His glorie is like the firstling of a bullocke because he provided for the Egyptians and for his fathers family in the time of famine therefore it is said that the Egyptians placed the similitude of an oxe hard by Iosephes buriall place Whether the Idoll which they worshipped was a calfe or an oxe It may be asked whether this Idol which was set up was made in the forme of a calfe or an oxe And the reason of the doubt is because somtimes this Idol is called an oxe Ps 106.20 And they changed their glorie into the similitude of an oxe that eateth grasse And sometimes it is called a calfe vers 14. they made a calfe in Horeb. Answ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This word gnegel vitulus with the Hebrewes signifies either vitulum subrumum that is a sucking calfe or it signifies vitulam tertiam Ier. 48.34 when it is three yeares old and then it is called indifferently Shor or gnegel bos or vitulus but when it is seven yeare old then it is onely called Shor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and not gnegel that is an oxe and not a calfe Iudg. 6.4.6 Againe it may be asked whether it was a cow calfe or an oxe calfe which they worshipped The reason of the doubt is because Hos 10.5 he calls them gnegloth in the feminine gender which they worshipped in Dan and Bethel and they were made after the forme of this calfe which they worshipped in the wildernesse Answ David Esal 106.20 calls this calfe Shor an oxe calfe which they worshipped and the 70. convertes it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies an oxe calfe and they plowed with oxen and not with kine And whereas Hos 10.5 puts them in the feminine gender calling them gnegloth this was spoken per Ligragnon per contemptum as the Iewes speak that is in contempt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So Tob. 1.5 this calfe is put in the feminine gender sacrificantes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sacrificing to the Cow it should not be reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seu potestati for what power is in an Idoll In contempt this calfe is called a cow calfe and not an oxe So Rom. 9.5 I have reserved to me 7000. men who have not bowed their knee to Baal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the feminine gender and he understands 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 noting the infirmitie of the sexe So Virgil in his 9. booke when hee exprobrates to the Trojans their cowardlinesse he calls them not Phryges but Phrygias So Homer calls them not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to signifie how farre degenerate and effeminate they were Whether it was the head of a calfe which they worshipped or not Thirdly it may be asked whether they worshipped the

him Now their Idolatry was mightily increased when they served the gods of all the nations round about them It is a question in the Ethickes whether a man may keepe intire and true friendship with many or not So we may aske what 〈◊〉 of worship could the Iewes performe to all these gods They served Baalim and Ashtaroth When the Hebrewes joynes the masculine and the faeminine together then they signifie many it is usuall w●●● the Hebrewes when they joyne the masculine and the faeminine together to comprehend the whole o● very many of the kind which they speake of as Gen. 5.7 He begat sonnes and daughters that is many children So Eccles 2.8 I got me men fingers and women fingers than is diverse sorts of Musitians So they worshipped Baal and Ashtaroth that is sundry sorts of Idols They served gnashteroth the gods of Syria 1 King 9.5 and they are put in the faeminine gender 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because they fained to themselves as well women gods as men gods diverse fe●●s are onely for preservation of mortall kindes but they held their gods to be immortall why then should they imagine male and female amongst them Yet the Platonickes held that there were male and female amongst them and Trismogish 〈…〉 faemini●●● They worshipped the gods of Syria There were many gods in Syria according to the severall divisions of it There were many of the gods of Syria according as it was diversly divided Syria interam●●● or Mesopotamia So Syria Seba and Syria Macha and Syria Damascena These had all sundry gods 2 Chro. 23. They worshipped the gods of the Philistines and of the Ammonites and yet the Ammonites and Philistines oppressed them eighteene yeares Iudges 10.8 Marke a difference betwixt the true religion and the false A difference betweene the true religion and the false when they came to serve the gods of the Philistines and the Ammonites they were their deadly enemies but when they turned from the false religion to the true then they cherished and loved them When men came from Gentilisme to Judaisme they were called proselytes and the Iewes shewed them all the favours that they did to any Iew So when they were converted from Iudaisme to Christianitie they called them fratres Iudai Act. 15. accounted of them as their brethren So when men were converted from Gentilisme to Christianitie then they were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Tim. 3.6 and they cherished them as young plants therefore the Lord saith to Ieremie 15.19 Goe not thou to them but let them come to thee When they cryed unto the Lord in this trespasse the Lord answered them with a bitter tant Iudges 10.14 Goe and cry unto your Gods whom ye have chosen let them deliver you in the time of your tribulation Bernard saith well Quod deus dicit cum risu tu debes audire cum luctu The decrease The decrease Iudges 10.15 when the children of Israel said unto the Lord We have sinned doe thou unto us whatsoever seemeth good unto thee onely deliver us we pray thee this day and ver 16. And they put away the strange gods from amongst them and served the Lord and his soule was grived for the misery of Israel In the originall it is Anima ejus fuit contracta and opposit to this is 2 Cor. 6.11 Our heart is inlarged Verbum kum conti●●● alteri verbo absque copula praemissum agilitatem expeditionem notat atta takum Heere is the nature of our gratious God showne to us who is slow to anger and soone pacified and at whatsoever time a sinner repents him hee will put away all his sinnes out of his minde then the Lord arose and had mercie upon Sion Psal 102.13 The seventh increase The seventh increase of Idolatry Iudg. 17.4 when Micah sets up molten gods and graven gods to be worshipped Rabbi David observes that this word God in all this part of Scripture which entreates of Micah his Idolatry is alwayes prophanum nomen a prophane name taken for Idols except onely in two places The first in these words all the time that the house of the Lord was in Shilo The second is Iudges 18.10 The Lord hath given the Land into your hands Micah consecrated one of his sonnes to be a Priest to him Many irregularities in this when Micah consecrated his sonne to be a Priest verse 5. Here concurres many irregularities contrary to the Law in the consecration of this his sonne The first irregularity is in him who consecrates The second in him who was consecrated The third in making an Ephod to him to serve who was consecrate The fourth in the place where he served after he was consecrated and that was in a private house The first irregularitie was this The first irregularitie that hee tooke upon him to consecrate his sonne No man takes this honour upon him but he that is called of God as Aaron Que. How could Moses consecrate Aaron and his sons Levit. 8.12 13. seeing he was not of the sonnes of Aaron Moses was first a Priest and consecrated the Priestes to the Lord. The common Answere here is this that he did it at the commandment of God extraordinarily at the first establishing of the Priesthood But there is more in it then this for Moses was a Priest of God Psal 99.6 Moses and Aaron amongst the Priests Heere David tearmes Moses a Priest as well as Aaron and Moses Gerundensis saith that he was a Priest and therfore offered incense first and the Hebrewes call him Sacerdotem Sacerdotum the greatest Priest and that Moses offered a burnt offering on the Altar it is cleare Lev. 8.28 and Hiscuini saith that all the seven dayes Moses offered and in the eight day he said to Aaron from henceforth come thou and serve in this ministrie after that Moses had consecrated Aaron and his sonnes Moses children are not reckoned amongst the Priests but amongst the Levites 1 Chron. 23.14 Qu●st 1. Aaron and his sonnes were those who consecrate who was it then that consecrate when the Priesthood was out of the right line from the time of Eli who descended from Ithamar and not from Eleazar ● Chron. 24.3 to the time of Sadock who was restored by Salomon to the Priesthood The Priesthood in the wrong line in Eli his time in Ahitob his time in Ahi●● his time and his brother Abimelech his time in Abiather his time and the restored to the right line in Sadock The Priests who came of Ithamar and did consecrate being in the wrong line peccarunt usurpatione tituli yet there consecration was valid Answ These Priests although they were not in the right line when they entered into the preisthood and although there entrie was by usurpation yet being entred their consecration was lawfull for even as a tyrant Peccat usurpatione tituli yet he sinnes not in Iudging and giving out sentence and the subjects are bound to obey