Selected quad for the lemma: sin_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
sin_n	abhor_v	great_a	zion_n	15	3	8.6731	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

Egypt ye shall not doe The next increase of Idolatry in the Wildernesse The next increase of Idolatry in the wildernesse was when they set up a golden calf to worship there because they saw the oxe worshipped in Egypt Ezec. 23.19 Yet she multiplyed her whoredomes in calling to remembrance the dayes of her youth wherein she played the harlot in the Land of Egypt The Idolatry of Egypt was a baser sort of Idolatry then the Idolatry of the Assirians Many were the plagues which they got out of Egypt first they brought out of Egypt the filthy leprosie or scab which lasted so long amongst them in the land of Canaan Secondly they forgat their circumcision for fourty yeares in the wildernesse and this they learned from the Egyptians who circumcised not Therefore when they came to Gilgall and were circumcised the Lord said Ios 3.9 this day have Irolled away the reproach of the Egyptians from you Thirdly the blasphemer who cursed the Lord Levit. 24. his mother was an Egyptian Fourthly the greatest part of that Miscellanea turba of whom they learned to speake with open mouth against the Lord came out of Egypt Exod 12.38 Fiftly they gate the patterne of this golden calfe out of Egypt and the second time Ieroboam brought the patterne of the golden calfes which he fet up out of Egypt and Sheshak King of Egypt was the first who robbed the temple of God 1 King 14.26 The Lord objects to his people Ier. 2.18 what hast thou to doe in the way of Egypt to drinke the waters of Sihor Sihor was a river in Egypt and to drinke the water of Sihor was to commit whoredome and spirituall Adulterie So Salomon calles bodily Adultery water stolen waters are sweete Prov. 9.7 and they say Abstine ab aqua aliena This water was called Sihor which signifieth blackenesse when they dranke this water they committed a baser sort of Idolatrie The Idolatrie of Egypt was a baser sort of Idolatry then the Idolatry of the Assirians then when they dranke the water of the river Euphrates for when they followed the Idolatrie of the Egyptians they worshipped oxen but when they dranke of the river Euphrates and followed their Idolatrie they worshiped the Sunne the Moone and the starres The Egyptians were the basest Idolaters and Sihor was the blackest water Therefore the Lord abhors Egypt and calles it the land of Cham Psal 105. C ham was accursed so was the land of Egypt Now let us consider who made this Idoll secondly whereof they made it And thirdly how great a sinne this was in setting up this Idoll to worship it First it was Aaron who made the calfe Aaron made the golden calfe It was neither ignorance nor complsiō that moved him to make this calfe but feare onely Metus gravis say they potest cadere in virum constantem a great feare may overtake a couragious man But Aaron heere was overtaken with a small feare Aaron saw not the people stonning him therefore his feare arose onely upon his owne apprehension Aaron was the man who committed this sinne Aaron sinned not of ignorance the high Priests lippes should preserve knowledge Mal. 2.7 he had knowledge enough to resist the sinne the servant that knowes his masters will and doth it not is worthie of many stripes Mat. 12. When a Prince doth against Iustice who should maintaine Iustice there is a speciall repugnancie betwixt his act and his calling So when Aaron to whom was concredit the puritie of Gods worship committed Idolatrie then there was a speciall repugnancie betwixt him and his profession how scandalous then was Aarons fall to the whole people In exemplum culpa vehementer extenditur quando pro reverentia peccator honoratur The fault is much agravated by the example when the sinner is much respected and honored The greatnesse of Aarons sinne may be taken up by the greatnesse of the sacrifice of the high Priest which was to expiate the sin Againe consider the greatnesse of Aarons sinne by the greatnesse of the sacrifice of the High Priest Moses Lev. 4. distinguishes sinnes according to the difference of persons if a common man sinned hee was to bring for one oblation a Kid of the goates a female without blemish ver 28. but if a Prince of the people sinned he shall bring a Kid of the goates a male without blemish ver 23. and if the whole congregation sinned then they shall bring a young bullocke for their sinne ver 14. and if the Priest who was annoynted sinne that is the high Priest for none was annoynted after the first institution as the high Priest was but he alone hee was to bring a young bullocke here the sacrifice of the Priest was as great as the sacrifice of the whole people If the eye be evill the whole body is full of darkenesse Matth. 6.23 and such Priests such people By Aarons committing this sinne wee are taught the infirmities of the Leviticall Priesthood Aaron made the calfe hence wee may learne what infirmitie was in the legall ceremonies that they could bring nothing to perfection Heb. 9.9 And this we may see in the ingresse progresse and ending of the Priesthood Aaron when the Priesthood was first instituted hee committed Idolatrie and Vrias in the progresse of the Priesthood hee committs Idolatrie And Cajaphas about the ending of the priesthood hee condemnes the Lord Iesus therefore Iesus Christ is our onely High Priest that must expiate our sinnes Secondly consider whereof this Idoll was made the people brought their Iewells and earings to Aaron Exod. 32.3 and of these the Idoll was made Idolaters are very profuse in the bestowing upon their Idoles all sort of cost Idolaters are very prodigall in bestowing things of great cost upon the Idoles Ier. 10.9 they brought the most pretious gold from Vphaz or Ophir to make their images of so from Tarshis they brought their most excellent silver they spared noe cost Nabuchadnezzer set up an Imag of gold Da. 3.1 whose hight was threescore cubits and the breadth therof sixe cubits And that is it which the Lord layes to the charge of the whorish Church Israel Ezech. 16.34 other whoores take gifts but thou givest gifts The three ages of the Church of the Iewes the golden are the silver age and the yron age In the Church of Israel there were three ages the golden age the silver age and the iron age The golden age they make to be that time when David gathered all materialles for the building of the temple and when Salomon built it The silver age they hold begunne in Iohash his tyme 2 King 12. when he repaired the temple howbeit there was not made for the house of the Lord boules of silver Snuffers Bassens Trumpets or vesselles of gold or vesselles of silver that was brought into the house of the Lord this was but a silver age in respect of the former golden age and now they had but

Lastly A comparison betwixt the d●vill alone and the Atheist let us compare the Atheist and the devill alone the devill acknowledged Christ to be the Sonne of the most high God Mark 5.7 Secondly he worshipped vers 6. Thirdly adjures Christ v. 7. and acknowledged that an oath is the bond of the soule Num. 30.2 Lastly he knowes that there is a day appointed when God shall come to judge the world Matth. 8.29 but the Atheist neither acknowledge Christ to be the Sonne of the most high God neither worships he Christ He cares not for an oath which is the bond of the soule neither expects hee the last day of Iudgement therefore in these he is worse then the devill The Atheist should die the death These Atheists should die the death Whosoever worshipped strange Gods should die the death Deut. 13.9 And Asa 2 Chro. 15.15 enlarges this threatning Whosoever would not seeke to the Lord God of Israel should die the death Much more then should these die the death who denies the true God And the Heathens judged that Atheists should die the death as Laertius witnesseth of that wicked Theodorus who was condemned in Areopago propter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he was condemned for Atheisme and Socrates as this same Laertius witnesseth quod non eosdem atque civitas deos pictaret quod nova numina inveheret hee because hee beleeves not in these gods which the rest of the citie beleeved in and studied to bring in new gods amongst them When there was no king in Israel every man did that which seemed good in his owne eyes Iudg. 17.6 So when men beleeve that there is no good what marvell is it that they runne not into all sinnes and abominations Atheisme is the center of all sinnes This Atheism is the center of all sinnes and the Atheist is the vilest of all creatures wherefore let us abhorre Atheisme above all other sinnes and shunne the company of these damnable Atheistes who are appointed for hell and damnation SECT 3. Of Superstition THe ignorance of God hath two rivers proceeding from it the one is Atheisme The ignorance of God breeds Atheisme and superstition and the other is Superstition and as seed sowne in some hard ground brings forth no fruit at all but in other ground it grows so ranke and luxurian that the labourer reapes no profit of it The Atheist is like unto hard ground where no corne growes the Superstitious againe exceedes in his worship and runnes as farre unto the other extremitie This superstition is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 timeo metuo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 numen It is a good observation of Tertullian Verity in the midst suffereth betweene two extreames that as Christ suffered betwixt two theeves so veritie suffereth betwixt the two extremes The Heathen held a multitude of gods to be worshipped and they denied unitie The Iews again holds unitie worshipping one God but denies the Trinity of persons Here trinitie and unitie suffereth in the middest betwixt the two extremes as Christ did in the middest betwixt two theeves So Eutiches confounded the persons and Nestorius divided Christ into two persons veritie suffered in the midst here so in the Church of Corinth 1 Cor. 1.12 Some held that they were onely Christs others called themselves after Apollo and others Cephas veritie suffered in the midst here for we must fo●●●nour Christ that we despise not his Ministers and wee must so respect his Ministers Atheisme and superstition are the two extreames and true religion suffereth in the midst that we depend not upon them in matters of salvation and so here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Atheisme and Superstition are the two extremes and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the true worship of God suffers in the midst This Superstition exceedes in worship and offers more to God than he requires at their hand Esa 1.12 and as the Lord forbids to be too just Eccles 7.16 so he forbids men to exceede this way and to runne into superstition Quest How can a man exceede in the worship of God Answ in theogicall vertues as they are theologicall a man cannot exceede but onely in the circumstances as when a man hopes hee must take heede what hee hopes for how he hopes and when so a man cannot exceede in justice in respect of justice it selfe but in respect of the circumstances This justice may degenerate and may exceed as when the Iudge considers not where or whom he should judge or how hee should judge No theologicall nor morall vertue can exceede in it selfe but onely in respect of circumstances men does exceede This superstition the mother of it is ignorance Ioh. 4. Yee worship yee know not what the companion of it is hypocrisies the daughters of it are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will worworship and idolatrey and it is found more in women then in men Act. 13.50 and in the ignorant more than the learned and it is like wine which runnes into a mans head and makes him giddy whereas true worship is like wine which goes to the heart and cheares it What are the mother and daughters of superstition This superstition is hardly rooted out jelousie frensie and heresie and superstition are hardly rooted out take but the example of the Iewes who will not eate of the hollow of the thigh never since Iacob halted upon his thigh saith Moses untill this day Gen. 32.32 and it continues amongst the Iewes untill this day now for they will not eate of that at all but sels it to the Christians Superstition is hardly rooted out of the heart The superstitious are sinistrous in their conclusions and if the Christians will not buy it they throw it to the dogges The superstitious are most sinistrous in their conclusions because the nailes pierced the Lords hands and feete and the whip whipped him therefore they will worship them The Philistims will not set their foote upon the thresholds of the doore 1 Sam. 5.5 because Dagon fell and brake his necke upon the threshold of the doore but they should rather have set their foote upon the necke of Dagon and treade upon him because that Dagon could not preserve himselfe that he breake not his necke Let us compare the religious A comparison betwixt the religious and superstitious Plutarch de superstitione and the superstitious together the superstitious finds no comfort in his Religion as the religious doth The Church to the religious is a place of pleasure but to the superstitious it is a place of torment and therefore their Idols are called terriculamenta Ier. 50.38 tormina in the temple hee is punished and vexed there he holds up his trembling hands and he goes no otherwayes to the temple than if hee were going to the den of Beares or Lyons The labourer after his labour findes his sleepe comfortable unto him Eccles 5.12

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