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

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A83437	The casting down of the last and strongest hold of Satan. Or, A treatise against toleration and pretended liberty of conscience: wherein by Scripture, sound reason, fathers, schoolmen, casuists, Protestant divines of all nations, confessions of faith of the Reformed Churches, ecclesiastical histories, and constant practice of the most pious and wisest emperours, princes, states, the best writers of politicks, the experience of all ages; yea, by divers principles, testimonies and proceedings of sectaries themselves, as Donatists, Anabaptists, Brownists, Independents, the unlawfulnesse and mischeif [sic] in Christian commonwealths and kingdoms both of a vniversal toleration of all religions and consciences, and of a limited and bounded of some sects only, are clearly proved and demonstrated, with all the materiall grounds and reasons brought for such tolerations fully answered. / By Thomas Edvvards, Minister of the Gospel. The first part.; Casting down of the last and strongest hold of Satan. Part 1	Edwards, Thomas, 1599-1647.	1647 (1647)	Wing E225; Thomason E394_6; ESTC R201621	211,214	231

seven Precepts Juris Noachidarum seu Naturalis as they are called among which Idolatry and Blasphemy De Cultu extraneo De maledictione Nominis sanctissimi seu Numinis were the first Nay further he proveth that every Gentile which had not received those seven Precepts was to be punished with death if he stayed in the Jewes Territories and particularly in divers places of that Book showes that Idolatry and Blasphemy were punished by death upon all that lived in the Iewish Common-wealth though they were not Proselyti Justiciae and on those words Levit 24. And he that blasphemeth the name of the Lord he shall surely be put to death writes thus Id est sive fuerit Proselytus sen peregrinus sive indigena aut civis ex eo quod blasphemaverit nomen Domini morte plectendus est yea he saith that the Gentiles or Proselytes Domicilii were punished more severely then the Iewes in this case of Blasphemy not only for blaspheming the proper name of God but the Cognomen All which showes clearly these punishments were not inflicted upon the Iewes qua Iewes and qua a typicall people in a typicall Land c. but upon them as the nature of such crimes calling for such punishments and that 't is the Magistrates duty to restraine in Iews or Gentiles in all under their jurisdiction Idolatry blasphemie c. Thirdly the reasons and grounds of these Lawes and commands with the use and end of them upon which they are inforced are of common reason and equity that concern us under the New Testament as well as the Iewes I doe not finde one Ceremoniall or properly Iudiciall reason given of any one but all of them are laid downe either absolutely and simply without any reasons at all or else upon such reasons as are morall and perpetuall and I judge that in all commands which are not typicall and ceremoniall and so some other thing apppointed to come in upon the abolishment to make good their perpetuall end and use assigned that rule of Divines holds universally true Ratio immutabilis facit praeceptum immutabile which by the way may serve to answer the Evasions of Minus Gelsus Senensis and of Hagiomastix bringing instances in Circumcision and such like which the Scriptures declare expressely to be abolished having substituted Baptisme and other ordinances in their roome but have not said one word in the like kind of the commands in question besides that Christ the substance of those shadows is come and so they are of no further use at all And indeed Acontius though a great Libertine doth confesse that Law in the 13th of Deuterenomy of the stoning of the false Prophet and Seducer is not confined only to the time before Christ having no place at all under the Gospel and to the ground and conjecture as Acontius calls it of that opinion he saith that the reason set downe in the same is against it viz. All Israel shall beare and feare and shall do no more any such wickednesse as this is among you which reason certainly abides alwayes so that although this Law had exspired yet notwithstanding by vertue of it the Magistrate hath a right and power of making another like it as he hath of making Lawes against Murtherers Adulterers and other flagitious persons Fourthly Before these Lawes in Deut. 13. and Deut 17. for punishing Idolaters were given by Moses yea before Moses time or any Common-wealth among the Iewes was erected in other Countries remote from the Land of Canaan Idolatry in worshipping creatures deserved punishing by the Magistrate as I have showed already fully in page 13 14. of this Book yea the particular kind of Idolatry instanced in Deut. 17. 3. of worshipping the Sunne or Moone which among the Israelites was to be punished by death if it had been found in Job in the Land of Vz he had beene worthy of punishment from the Iudges for it Job 31. 26 27. 28. And other Princes not Iewes as Artaxerxes Nebuchadonezar c. made Lawes and Edicts for punishing those that blasphemed the God of heaven and transgressed his Lawes as the Scriptures testifie Now the Lawes properly judiciall that were the Iewes civill Lawes simply belonging to them as such a people in such a Countrey were in use only among themselves and not practised by other Nations and Countries but such Lawes and Customes used among them that were observed universally among all Nations or by divers Nations though not of all strictly speaking were not Iudiciall Lawes but the Lawes of Nature and Nations though according to the Discipline of the Iewes that is what was received in the Church and Common-wealth of the Iewes and accordingly accounted by them as the Law of the world of all men and ages or the Law of many Nations common to them with those Nations of all which the Reader may be further satisfied in that learned Peece of Mr. SELDEN'S De jure Naturali Gentium juxta disciplinam Ebraeorum and particularly in the Preface of that Book where he sheweth the reason of that Title and gives the summe of his work and undertaking and in his first Book And among the Iawes of Naturall right as distinguished from the civil lawes of the Jews or simply Israeliticall those commands of punishing for strange worship and Blasphemie are reckoned by the Jewes themselves as the Reader may find in the first book de Jure Naturali Gentium cap. 10. 2 book cap. 1. 12. 3 book cap. 1. Fifthly The Spirit of God under the New Testament Hebr. 10. 28 29. speaking according to the common equity and justice of the matter and not according to a Politicall law peculiar to one Nation saith of the despisers of Moses law that died without mercy under two or three witnesses that they were worthy of it as appears by the comparative Of how much sorer punishment suppose ye shall he be thought warthy Every comparative implying a positive The sorer punishment that he is worthy of who hath trodden under foot the Son of God supposes the other worthy of the sore punishment inflicted upon them by Moses law for despising it Now by Moses law in this place the breach whereof deserved capitall punishment must needs be meant sins against the first Table rather then against the second and that because the scope of the Apostle is to warne the Hebrews against Apostasie and falling off from the Christian religion for which end he brings these words among others and therefore would speak ad idem Beza upon 〈◊〉 place saith that the Apostle speaks not of the transgression of any one command but of the apostasie and totall defection from the true Religion of which Moses in Deut. 17. 2. had spoken So Calvin upon this text The law under Moses did not punish with death all sins or transgressions committed but Apostasie The Apostle had an eye to that of Deut. 17. 2. of stoning him that served strange gods And Pareus

others not only which see but which heare of them have the bridle of fear put upon them whereby they are kept from the like that must needs follow that whosoever maketh our Saviour Christ Author of this loosenesse in punishing such offenders maketh him forthwith to loose the bridle whereby others are afraid from running into wickednesse and what is this but to make Christ a Troubler of Common-wealths Besides if Christ by his comming loosed these civil punishments and purchased this grace of his Father for Blasphemers Idolaters Hereticks that they should escape civil punishments which the Law of God adjudged them to how comes it to passe that the Apostles to whom Christ committed the publishing of all the pardon he obtained for us did never make mention of the releasing of these punishments If Christ had obtained this libertie it was worth the Preaching and therefore unlesse they can show out of the writings of the Apostles to warrant this Sanctuary which they would build to the support of Blasphemers Hereticks that followes that the Apostles have not answered the trust committed to them but in that the Apostle puts a sword in the hand of the Magistrates and in the use of it makes him a Minister of the justice of the Lord against sin he confutes this opinion 3. And Lastly we see clearly that some things that were permitted under the old Testament to the Jewes are not to Christians under the new but expresly and formally declared against by Christ as Polygamie mens putting away their wives giving bils of divorce and marrying others Mat. 5. 31 32. Mat. 19. from v. 3. to the 10. and usury Matth. 5. 42. Luke 6. 34 35. Learned Cameron in his lectures of divorce upon Matth. 19. 3. puts this question why the bill of divorce takes not place in the times of the new Testament and why does not God permit the same thing in the new which he suffred in the old unto which he answers That although there is the same reason of mans nature in the times of the old and new Testament yet there is not the same reason of grace which is much more plentifully and clearly laid open and explained in these last times then before Therefore our lives ought to be ordered in these times much more strictly and holily Those Elders under the old Testment were bound truely to follow the same holinesse of life but we much more for by how much any one hath received more then nnother by so much he owes more Chemnitius in his common places de paupertate cap. 6. de vsura showes though there were two permissions cheifly in the old Testament of Divorce and Usurie yet Christ under the new opposes to either of these permissions the perpetual rule of righteousnesse in God Matth. 5. 32. 42. also cap. 19. verse 8. Luke 6. verse 34. 35. In which place he discourses of this how God under the old Testament may be considered as a Divine and as a Legislator in some places of the old Testament laying down how we must serve him in holinesse and righteousnesse in others prescribing certaine political constitutions to that people for the externall societie of Civil life in the Jewish Common-wealth Now in those political Laws which God gave the People of Israel Holinesse and Righteousnesse of the conscience before God was not alwayes prescribed but they were fitted to the preservation of outward and civil societie in that Common-wealth according to the condition and dispositions and manners of that people to whom God himselfe gives the Epithite of a stiffe neck So the Bil of Divorce in the Common-wealth of Israel was permitted but now in the new Testament though Moses suffred it for the hardnesse of their hearts yet Christ declares against it t is not lawfull to be permitted though there were the same manners of men there being now under the Gospel more powerfull remedies of such an evil and a fuller declaration and communication of the grace of God This Distinction may not be allowed now under the new Testament of Theologus and Legislator of jus fori jus poli for all Lawes given by God in the new Testament prescribe the puritie of conscience before God and doe not look particularly to the outward preservation of the Civil societie of one Common-wealth of people pe●uliarly And so much for the 18. Thesis THESIS 19. Besides all the old Testament proofes both of commands and approved examples before the Law and under the Law before the Captivitie of Babylon and after for the Magistrates coercive power in the matters of the first Table laid down in this Treatise together with Answers to all the evasions brought against such commands and examples as also to that of proofs out of the old Testament I desire the Reader to consider this Thesis that place of Scripture speaking of the days of the new Testament and what should be then done approves of and commends this power of the Magistrate as among other these three places of Scripture Psal 2. 10 11 12. Esay 49. 23. Zach. 13. 2 3. That the second Psalme is a Prophecie of the dayes of the Gospel after Christs comming into the world is clearely demonstrated by Act. 4. 24 25 26 27. where by Peter and John t is applyed to those times In which Psalme King David foreseeing in Spirit that Heathen Kings would hand themselves and assemble together against the Lord and his Christ extendeth the same charge to the Gentiles which the Kings of Jurie received before and warned them all at once Be wise ye Kings understand ye Judges of the world Serve the Lord and t is to be observed in that second Psalme that Kings and Judges quatomes tales are to serve the Lord and kisse the Son Upon which words Austin writes thus All men ought to serve God in one sort by common condition as men in another sort by severall gifts and offices by the which some doe this some doe that no private persons could command Idols to be punished cleane from among mert which was so long before prophecied Therfore Kings Besides their dutie to serve God common with all other men have in that they be Kings how to serve the Lord in such sort as none can doe which are not Kings For in this Kings in respect they be Kings serve the Lord as God by David warneth them if in their Kingdomes they command that which is good and prohibite that which is evill not in Civil affairs only but in matters also concerning divine Religion That Esay 49. 23. is a Prophecie to the Gentiles under the new Testament as is evident by verse 22. Behold I will lift up my hand to the Gentiles and Kings shall be thy nursing Fathers c now they could not be cald the nurses of the Church if they had no care of Religion but those of whom this prophecie was meant and in whom fulfilled did care for Religion did care for the Faith as Constantine