Selected quad for the lemma: sin_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
sin_n	apostle_n	law_n	transgression_n	5,619	5	10.4785	5	true

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

most probable which Iosephus holds that Ioshua Eleazar and some of the elders of Israel went up with Moses to the mount Nebo but after his death that the Angells carried his body to the valley of Moab and then it was buried where no man knoweth The Angels buried Moses his bodie The Angels are ministring spirits to the godly in this life and at their death they carrie their soules to heaven but they carry not their bodies to the grave This was a singular favour showne to Moses that the Lord buried him by the ministrie of Angels They attended Christs grave but yet they buried him not as they did the body of Moses Not to be buried is a great judgement Eccles 6.3 An untimely birth is better than he that gets no buriall It was a great judgement upon Iehojakim Ier. 22.18 who got insepultam sepulturam and no man lamented his death saying Ah my brother ah my sister or ah my Lord ah my glorie vers 18. The Iewes pray to deliver them from foure things first from the circumcision of the Sechemites Gen. 34.26 Secondly from the Religion of the Samaritans Thirdly from the death of the uncircumcised Ezech. 28.10 And fourthly from the buriall of Iehojakim that they get not the buriall of an asse Ierem. 22.19 Moses his buriall was the most honourable buriall that ever was it was more honourable than their buriall who got the burning of their fathers 2 Chro. 21.19 1 Chro. 16.14 And more honourable than the burial of Gamaliel for whom Onkelos burnt an hundreth pound of frankincense for the honour of the dead It was a more honourable buriall than the buriall of those who were buried in the garden of their fathers buriall 2 Kin. 21.18 It was more honourable then these who were buried in the citie of David But consider the attendants who attended his buriall Abner his buriall was an honourable buriall when all the people mourned for him and the King himselfe followed the hearse and wept 2 Sam. 3.31 But here the Angels waited upon his buriall and God himselfe attended the hearse to the buriall and was the chiefe mourner there When a private man died lamentation was made but seven dayes for him Syrac 22.13 but they lamented for Moses thirtie dayes and they cryed out ah our brother ah our Lord ah our glorie Ier. 22.18 thus God honoureth them who honour him He buried him in a place where no man knew He buried his body Where no man knew ad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the abolishing of Idolatry yet Moses was present with Christ at the transfiguration Mat. 17.3 So these who are buried in the sea blowne in the aire and burnt to ashes and no man knoweth what is become of their bodies yet they shall appeare before the Lord in the day of the resurrection Michael buried the body of Moses What if the Church of Rome had the body of Moses now and knew it to be his body would they burie it or not Whether would they stand for Michael or the devill They might say that it was a fit thing to burie it at that time because the people was an ignorant people then and Satan was ready to move them to Idolatrie But now seeing they would give no worship to it but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they might safely set it up to be worshipped In the time of Ioshua Idolatrie did not so increase the elders who out lived Ioshua and who were in age when they came out of Egypt and remembred what the Lord had done for Israel the iniquitie of Baalpeor did not cleave unto them but the rest were not cleansed from the iniquitie of Baalpeor Iosh 22.17 Is the iniquitie of Baalpeor to little for us from which we are not cleansed unto this day they committed no new Idolatrie but the filthinesse of Baalpeor clave unto them because they repented not of that iniquitie In every sinne there are foure things to be considered first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the transgression of the Law secondly reatus the guilt which obligeth the partie who sinneth to undergoe the punishment Thirdly macula the blot which defileth the soule and lastly the punishment it selfe The first is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the transgression of the Law and the consequents of the transgression are the guilt the blot and the punishment The guilt of sinne bindes a man to answer for the transgression of the Law and it stands in the middest betwixt the sinne and the punishment and goeth immediately before the punishment and it is more terrible than the punishment Cap. 4. de divinis nomi nibus part 4. Therefore Dionysius said well non est malum puniri sed fieri poena dignum that is it is not evill to be punished but to deserve punishment yet wretched sinners are affraid of the punishment but not of the guilt but the martyres of God chose rather to indure the greatest torments then to incurre the guilt of sinne If we would escape the punishment we must first looke that the guilt be removed Manie thinke when the sinne is past and forgotten in their mindes then there is no more punishment to follow but if the guilt lie still unpardoned the sinne remaineth still Iosephs brethrens sinne lay over twenty yeares and this sinne which they committed at Baalpeor lay over a long time unrepented of but as long as the guilt remained so long were they subject to punishment the punishment alwaies followeth the guilt as the shadow doth the body The Apostle 1 Cor. 11. faith ye shal be guiltie of the body and bloud of Christ that is of the punishment which he deserveth who abuseth the body bloud of our Lord. The third thing considerable in sinne is the blot or staine of sinne in the soule This staine blots the soule as Inke cast upon a Laune cloath defileth it and even as in bodily things spots taketh away that nitor and brightnesse which is in the body so doth sinne deprive the soule of grace and makes it deformed Saul was as comely and proper a man as was in all Israel and he was Tobh bonus id est pulcher Tobh 2 Sam. 9.2 Yet this blot of sinne so defiled him that he was no more the sonne of Kish the Benjamite Kish Kush but the sonne of Kush the Blacke-more or Ethiopian Psal 7. in the inscription The Lord that he may take away this guilt and this blot he opened a fountaine in the house of David for sinne and uncleannesse Zach. 13.1 for sinne to take away the guilt and for uncleannesse to take away the blot Christ was not onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the price of our redemption Math. 20.28 but also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Laver of regeneration to wash away these spots Ephes 5.26 Tit. 3.5 He came not by blood onely nor by water onely but both by blood and water by blood for our justification and by water for our sanctification He that is washed

covenant with Baal berith yet they covenant with Abimelech to kill his to brethren A false religion hath no more power to bind men long to them then ropes of sand The Kings of Syria and Egypt made many covenants together and mingled themselves with the seede of men Dan. 2.43 that is they married together yet these covenants could no more hold then iron and clay when they are mixed together Religion is called a religande But a false Religion hath no power to bind but true Religion hath power indeede to bind people one to another Where there is one Lord one faith one Baptisme Ephe. 4.5 that makes the multitude of beleevers to be of one heart and of one soule A good conscience when it stipulates with god Foure singular priviledges of a good conscience when it stipulates with God which an evill conscience hath not when it stipulates with Idols 1 Pet. 3.21 hath foure singular priviledges which a bad conscience hath not when it stipulates with an Idoll First it hath a priviledge suptase when it tookes up to God 1 Pet. 2.19 Secondly it hath this priviledge in se It hath the peace of God within it and is a pure conscience and undefiled 2 Tim. 1.3 Thirdly Iuxta se a good conscience shewes it selfe towards men Act. 24.16 and fourthly infra se I am perswaded that neither height nor depth shall separate me Rom. 8.38 depth that is the divells who dwell in the depth But an Idolatrous conscience when it lookes above it findes no comfort for it worships dead Gods Ps 106.28 within it selfe it is defiled Tit. 1.15 and I●ntase those Idolaters cared not to murther the 70. brethren of Abimelech and infra se it is alwayes in feare of the internall spirits Abimelech killed his 70. brethren and poore Ionathan escaped onely The Iewes have a proverbe esto canda leonum nesiscaput vulpium that is it is better to have a meane place amongst the righteous than to be a ringleades amongst the wicked it was better to be in Ioas place then Abimelechs They robd their God Baal berith and tooke out 70. peeces of silver to hire vaine and light braind men Rekim light braind men Hence comes Raka which is a word of disgrace in the Gospel Matth. 5. and hence comes this word Saracenis because they lived upon excurtions and robberies and men of light fashions The treasures of the Church have beene opened to helpe captives Perkiavoth cap. 4. and those that were in prison but these opened their treasure here to hire light and vaine persons What a judgement befell Abimelech for robbing of his Idoll They robbed their god Baal berith and gave Abimelech 70. pieces of silver See what a Iudgement befell Abimelech for robbing of his Idoll he perished miserablie not onlie for murthering of his brethren but also for robbing Baal whom hee tooke to bee his God Iudg. 9.53 We have anotable example of this that men should not robbe their Idoles Caelius Rodoginum pag. 298. Amiande Marcellinus testifieth that in the dayes of Marcus Antonius and Verus the emperours that the souldiers spoyled the temple of Apollo and brought his image to Rome There was a little chest of gold which stood in the temple of Apollo that had a little hole in it which the Caldee sooth-sayers had shut up before the souldiers through covetousnesse opened this hole thinking to have found a treasure in this chest but there came out such a vile and deadly smell out of it that it raised a plague from the bounds of Persia even unto France and went into Parthia and Media also and killed thousand of thousands there See what it is for the Idolater to robbe his ●doll Quest Whether he commits Sacriledge who robes an Idolls Whether doth hee commit Sacriledge who robbes a false god or not Answ An erronious conscience as the Apostle witnesseth Rom. 14.35 and by the consent of all divines bindes a man for hee that doth contrarie to the Law given by the superiour holding in his conscience that it is the Law of the superiour despiseth his superiour in his conscience and is guiltly of that same sinne whereof he is who transgresseth the Law of him who is the magistrate indeede If the Kings Herauld should give out the Law otherwaies then it was first ordained by the King the people are bound to obey this Law and they who contemne it are justly to be punished which obligation is taken away when the Kings mind is rightly understood not that this obligation was any thing before in it selfe but onely in the minde of the people who beleeved that that law was truely promulgated as it was given out by the King which apprehension of the people bindes them to obey the Law So he who maketh a promise and sweares by a false god is more strictly bound to performe it then hee who simply promiseth onely without an oath for although this oath considered in it selfe bindes no wayes a man more than he had simply promised for this is not an oath when one sweares simply by a god who cannot testifie the truth yet notwithstanding because in his erronious conscience he takes the Idoll to be a god if he performe not that which he promised by an oath then he is perjur'd for although this ●●th be nothing 〈◊〉 parte r●● yet as he esteemes of it it is a sinne not to performe it A good conscience and an erronious conscience bind but after a diverse manner A good conscience simply bindes but an erronious conscience onely upon supposition because it takes that to be the Law of God which indeede is not Hence we see that the Sechemites were guilty of Sacriledge robbing their Idoll Baal berith whom they tooke to be a god and the tribe of Dan was in the same case Iudg. 18. when they tooke away the Idoll of Micah If Abimelech perished miserably for robbing of his Idoll what marvell is it then that these perish miserably who rob the true God as Iehoiakim who cut out the Lords windowes and sealed his owne house with Cedar and painted it with Vermilion Ier. 22.14 He got the buriall of an asse for it v. 19. Athaliah was worse she brake up the house of the Lord and bestowed all things dedicated to the Lord upon ●aalim She was slaine by the guard 2 Chron. 23.15 But Balthasar was most Sacrilegious of all who tooke the vessel of the house of the Lord and dedicated them to his Idols and when he was in all his jollitie the Medes and the Persians came and killed him that same night Dan. 5.30 The sixt increase The sixt increase of Idolatry Iudg. 10.6 Then the children of Israel did evill againe in the sight of the Lord and they served Baalim and Ashtaroth the gods of Syria and the gods of Zidan the gods of Moab and the gods of the children of Ammon and the gods of the Philistines and they forsooke the Lord and served 〈◊〉

when it was stirred When the Physitian stirres his potion heere hee useth his skill and there is a naturall power in the potion but when the Angell stirred the water it was neither the skill of the Angell nor the power of the water that healed the sicke person The Lord communicates not his power no not with the humanitie of Christ Christ as man did not worke these miracles Christ as man wrought not miracles The fathers disputing against the Arrians and Nestorians shewes us this Gregorie Nyssen writing against Eunomius sayes Non vivificat Lazarum humanitas nec deflet in latibulis jacentem potentia The humanitie raised not Lazarus neither did the divinitie weepe for him God then did not communicate this his power of working miracles to any creature Ob. If it be said Marke 16.20 that the Apostles did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with Christ in working of the miracles How the Apostles are said to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with Christ A difference between Christs working of miracles and the Apostles then they might seeme to be coworking causes with Christ in the miracles Answ this is onely spoken in respect of the end when as God onely did worke the miracle so men are said to helpe God Iudg. 5.23 Christ in working of his miracles differed farre from the Apostles and Prophets when they wrought the miracles When Christ wrought his miracles he wrought far greater workes then any other could doe Ioh. 15.24 If I had not done amongst them the workes which no other man did they had not had sinne which saying is to bee understood If he had not wrought mo e miracles greater miracles and more frequent Mark 1.32 they brought unto him all that were diseased Mat. 15.30 they brought to him those that were lame blinde dumbe maimed and many others and they cast them at Iesus feet and he healed them but when the Apostles and Prophets cured the diseases the vertue went not from them as it did from Christ Mar. 5.30 they ascribed never this vertue to thēselves but reserved the honour to Christ Luke 10.17 as Ioab reserved the honour to David when he was about to take the cit●e of Rabbah 2 Sam. 12.28 Secondly they could not cure when and where they pleased as Christ could as Saint Paul left Trophimus sick at Miletum 2 Tim. 4.20 Thirdly Christs miracles were greater then theirs yea when they wrought one and the selfe same miracle Peter cured Aneas who was eight yeares sicke of a Palsie Acts. 9.33 but Christ healed a man who was thirtie eight yeares impotent Iohn 5.5 So Peter raised up Dorcas who was newly dead Act. 9.37 But Christ raised Lazarus when he had layne foure dayes dead in the grave Iohn 11. Fourthly Christ cured 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the imfirmities of the stomake by miracle Mat. 5.23 But Saint Paul used onely the ordinary remedie to cure this disease in Timothie drinke a little wine for the weakenesse of thy stomacke 1 Tim. 5.23 Miraculous workes farre exceed the workes of Nature as the sight restored to the blind by Christ farre exceeded the ordinarie sight the wine miraculous in the Marriage of Cana far exceeded the naturall wine So Christ cure here exceeded farre Saint Pauls Lastly none of the Apostles confirmed themselves to be the messias by their miracles as Christ did Mat. 9. that ye may know that the sonne of man hath power to remit sinnes I say unto thee take up thy bed Mat. 9. The witch is concausa into the worke and not causa sine qua non But when the devill works by witches and sorcerers he workes by them as by coworking causes They are not causae sine quibus non for Causa sine qua non is not reckoned amongst causes neither by the divines nor by the Philosophers for that is properly called a cause which concurres to the producing of the effect When a man sets fire to a house the setting of the fire to the house is not the cause why the house burnes but it is causa sine qua non So when I open the window that I may see the light the opening of the window is but causa sine qua non that I see the light when Satan useth the witch in his malicious and devillish inchantments the witch is not causa sine qua non here but she is concausa and helpes all that she can to the destruction of the creature The miracles which the Apostles wrought differed farre from the miracles which Satan wrought which was not miracles indeed but had a show of miracles and therefore they are called lying wonders And first they are lying wonders ratione causae The difference betwixt the miracles of the Apostles and the miracles of Sathan as proceeding from the devill who is the father of lies Secondly ratione formae in the manner of their working they are but delusions And thirdly in respect of the end for they serve onely to confirme lies 2 Thes 2.9 But the Apostles miracles were true miracles wrought by the spirit of God they were no delusions when Aeneas was healed he arose presently and made his bed and all that were at Lydea and Saron saw it Act. 9.35 So when Peters mother in law was healed of a feaver shee arose and ministred to Christ Marke 1.31 and as many as hee touched were made perfectly whole Matth. 14.36 Lastly in respect of the end the Lord cured their bodies to make way for the curing of their soules as Mar. 2.5 when he had cured the man of the palsie he said unto him Thy sins are forgiven thee So Ioh. 5.14 when he cured the man of the palsie he said unto him Sin no more least a worse thing come unto thee But Elimas the sorcerer sought to turne away Sergius Paulus the deputie from the faith Act. 13.8 The Apostles ascribed all the power to God but sorcerers and witches ascribe the power to themselves Simon Magus said he was the great power of God Act. 8. So the witches will have the sicke to beleeve in them and that they have power to heale or to hurt as they say otherwayes they can doe them no good Quest Whether can the devill doe more with the helpe of the witch than he can doe himselfe alone Wherefore the devill can doe more by the helpe of the Witches than he can doe alone Answ Some holds that he can doe more by the service of the witch than hee can doe alone Mirum est inquit mysterium Fransciscus de victoria rel 1. de arte magica sub finem quod cum daemones nocere per se non permittantur tamen non adeo impediuntur nocere per homines ut magos lainas alias maleficas It is a strange thing saith he and a great mysterie seeing the devils oftentimes are hindered to worke by themselves yet notwithstanding they are not so hindered to hurt by men as by sorcerers and by witches and oftentimes

consecrate by the prophets and the Priests it became heavenlie fire The Iewes are uncertaine concerning the fire of the second temple for some say 2 Mac. 1.19 that the Priests hidde the fire of the first temple in a pit and that it was kindled againe in the second temple after the captivity R. David Hag. 1.8 But others of them hold that there were five things wanting in the second temple which were in the first the Arke Vrim Thummim the holy fire and Shechina the majestie of God who dwelt betweene the Cherubines Because this fire came from heaven therefore when they wanted it they studied by rubbing the stones of the altar one upon another to kindle the fire againe 2 Mac. 10.3 and the vest all virgins imitating them when their holy fire went out they kindled it againe with the beames of the sunne contracted into a christall glasse The third thing which Elijah did was this He caused all the Priests of Baal to bee kild this was Opimum Sacrificium Deo when the Levites consecrated their hands to kill their neighbours and brethren that were Idolaters Exod. 32.29 their hands were consecrate with their blood of the brethren as that day when they were ordained Priests the blood of the sacrifice was sprinkled upon the thumbe of their right hand Exod. 29.20 And this was as acceptable a consecration to the Lord as that day when they were consecrate priests unto him so the shedding of the blood of these Idolatrous Priests was as acceptable a sacrifice to the Lord as any could be Elijah for his good service done to God in that great famine the Lord preserves him wonderfully first by Ravens at the river Cherith who brought him bread and flesh twice in the day secondlie by the widow of Zarepta who had but a little meale which shee was to dresse and then to die 1 King 17.12 Chrysostome considering the fact of this widow Homil 19. 2. Cor. markes the great charitie of this widow that she gives not out of her povertie to helpe the prophet but out of her meere necessitie when both she and her child were like to starve neither having any hope to be helped by her neighbours and here hee compares Abraham his fact and her fact when Abraham intertained the strangers and hee preferres her charitie to Abrahams shee ranne not to the flocke as Abraham 〈…〉 ●nely to her poore handfull of meale which was reserved for her and her sonne Wee are bound to give of things that are profitable for us to helpe our neighboures necessitie as the Samaritan tooke his oyle and his wine and powred it into the hurt mans wounds So hee who hath two coates should impart to him that hath none Luke 3.11 but this poore widow gaver her one coate consumsit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luke 15.13 to save the Prophets life thirdly he was fed by the Angell The bowed their knees to Baal The Idolaters in Ahabs time bowed their knees to Baal The Hebrewes have foure words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the which they expresse the signes of bodily worship The first is Barach the bowing of the knee The second is Cadad the bowing of the head from the necke upward The third is Carang the bowing downe of the head 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the bulke of the bodie and the fourth is hishtahave to cast downe the whole body before them The Apostle Rom. 6.13 wills us that we should make all our members instruments of righteousnesse to God but the Idolaters made all their members the instruments of sinne to worship their Idols The steod with their heads uncovered before their Idols First their head they prayed before their Idols with their heads covered because the people of the East worshipped their great men with their heads covered therefore they prayed after the same manner and honoured their Idols standing before them with their heads covered Mishna Tom. 1. l. 2. Maymonides saith that religious outward worship should be given after the same manner as they worshipped great men and he addes nisi forte sit mos illius loci ut quis stet coram magnatibus aperto capite that is unlesse it be the manner of men in that place to stand bareheaded when they doe reverence to great men where wee see that the gesture and the manner of praying is to be accommodated to the custome of the place where one lives and they should testifie their outward reverence b● such signes as men testifie their reverence to gre●● 〈…〉 This manner of worship varies in sundry parts Maymonides wrote his Mishna in Egypt and amongst the Mahumetans who uncover not their heads before great men but bow only their head before them and therefore when they pray they uncover not their head So the Iewes both the priests and people uncover not the head in time of divine service The priests had such bonnets upon their heads which could not easily be taken off and put on as ours and when they came abroad they never uncovered their heades but when they made great lamentation they uncovered their heads and cast ashes upon them But the Christians in the West when they doe reverence to their superiours they alwayes uncover their heads and therefore it is the fittest gesture for us to uncover our heads when we pray The Iewes who live here in Europe when they are in their synagogues they never uncover their heads which is altogether contrary to the custome of Europe They salute great men here uncovering their heads and so should they pray according to the canon of Maimonides but they do this in despight of the Christians The Apostle 1 Cor. 11. wills men to be uncovered and women to be covered when they pray because that was the usuall forme amongst the Grecians for the men did uncover their heads when they did any reverence to their superiours and the women had vailes which covered their heads and faces when they came abroad therefore he would not have them uncovered in time of prayer Secondly They worshipped their Idolls turning their faces to them they worshipped their Idolls by turning their faces to them and this is properly adorare ad os orare So the Lord commands his people that they should not turne their backes to him but their faces Ier. 2.27 And the Iewes say that it was not lawfull for anie when they came to the temple to worship if they entered in at the East gate to goe out at the same gate againe but to goe out at the North gate least they should turne their backs upon the Lord. The Iewes were commanded when they worshipped the Lord to turne their faces towards the temple when they were without it 1 King 8. This was to be understood only in their publique worship then they were bound to turne their faces towards the temple and so when they worshipped in their synagogues they turned their faces alwaies towards the temple and Daniel