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
A86599	An antidote against Hen. Haggar's poysonous pamphlet, entitled, The foundation of the font discovered: or, A reply wherein his audaciousness in perverting holy scriptures and humane writings is discovered, his sophistry in arguing against infant-baptism, discipleship, church membership &c. is detected, his contradictions demonstrated; his cavils agains M. Cook, M. Baxter, and M. Hall answered, his raylings rebuked, and his folly manifested. By Aylmar Houghton minister of the gospel of Jesus Christ, and teacher to the congregation of Prees, in the county of Salop.	Houghton, Aylmer.	1658 (1658)	Wing H2917; Thomason E961_1; ESTC R207689	240,876	351

them so 1. From your own confession you make them all one with a forced maintenance but this wage● was not forced but free being a voluntary gift Numb 22.5 7.16 17. or tender sent from Balack and that by the Elders of Moab v Abutensis and of Midian who lived many hundred miles from Mesopotamia where Balaam lived who was killed * Diodat the E●glish Annot on Num. 24 25. in the way as he was returning homeward Numb 31.8 And I pray which of the people pay or of the Ministers that receive and gather Tythes live at such a distance Secondly this wages is called a reward nay rewards of Divination Numbers 22.7 the Elders of Moab the Elders of Midian departed with the rewards of Divination in their hand and though our Ministers are called by some Divines yet they use no Divination nor inchantment against Israel Thirdly this reward whatsoever it was is called the wages of unrighteousness x) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See Critica Sacra or Calvin which word unrighteousness signifie all such injustice as is joined with injury to ourneighbour Now what injury is it to take from the people that which was never theirs when they buy or take leases of their Land it 's onely the nine parts they pay for if the tenth were sold them they should pay themselves a tenth part more or if it be so cal●ed because it was again y) Lucrum ex scelere quaesitu Beza in Loc. sought for by wickedness being ready if it could have been done without impurity to curse the people of God whom hee knew to be blessed or because z) Estius it was a reward loved desired and expected for an unjust and impious work And are our Tythes for a flagitious and impious work Fourthly this unrighteousness without doubt is the same with iniquity a) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 insolentia legibus repugnans nequi ia improbitas iniquitas contra leges fas aequum commissa Scap. Lexicon mentioned in the 16 verse following Now that word signifies a transgression and so rendred by Beza whereby one doth willingly violate the Law Such was the sin of Balaam who knowing the will of God would fain have done the contrary Now to use your own words on some other account p. 60 and 58. whosoever committeth sin transgresseth the Law for sin is the transgression of the Law 1 Joh. 3.4 you can never make that a sin till you shew us what command we have broken in taking Tythes for all sin is the transgression of som Law Therefore the Apostle saith where there is b) Rom. 4.15 no Law there is no transgression beside Answer to your seventh Querie p. 53. Whether there be any sin or corruption incident to man That the Scriptures doth not reprove and make manifest in express terms 3. You have asserted but not proved that Tythes are wages of unrighteousness For now all may easily discern your abuse of Scripture but I assert and by the assistance of the Lord shall prove that Tythes are wages of righteousness * Certum est ea quae Ministris ratione sui Ministe● ii Deb●ntur five DECIMA RUM nomine veniunt five ali insis deberi ex JUSTITIA Rivet in c. 14. Gen. exercit 80. p. 326. I will not wade into that controversie whether Tythes now are due jure Divino ye cannot deny That Tythes were once devoted to God for his service and whether they be of Divine institution still I believe it 's more then you can disprove Sure I am when Christ tells them of Tything Mint and Cummim he saith these ought ye to have done c) Mat. 23.23 and not to leave the other undone And I am as certain that the Apostle saith Do ye not know that they which Minister about holy things d) 1 Cor. 9.13 14. live of the things of the Temple And they which wait at the Altar are partakers with the Altar Even so hath the Lord ord●ined that they which preach the Gospel should live of the Gospel i. e. The Levites that did e) M. Mede p. 325. Grot. in L●c. Minister about holy things there was their office did live of the things of ●he Temple i. e. of Tythes belonging to the Temple there was their maint●n●nce and the office of the Priests was to offer Sacrifice on the Altar and were fellow-sharers with the Altar i. e. with the Sacrifices offered thereon there was their maintenanc● well therefore as in the Protasis of the similitude the wages was compared with the work So it must be in the Apodasis too and consequently to live of the Gospel must here express the wages as to preach the Gospel doth the work Indeed the word Gospel is no where else used in the New Testament for the wages and reward of good tidings but onely in this place yet the Septuagint f) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth so take the word in the Old Testament 2 Sam. 4.10 He thought I would have given him a reward for his tidings Now as the Levites and Priests had their maintenance out of that which was offered to God in the Law So God hath ordained that is appointed or given order that the Ministers of the Gospel should be maintained of that which is cōsecrated to him in the Gospel or else to use your own phrase p. 61. It is not EVEN SO. g) Ordinavit ergo Do●inus non praecipiendo ut accipiant sed dando potest●tem accipie●di Estius in loc Not that Gospell preachers are here commanded to receive but are allowed a power and liberty to receive as is manisest by the example of Paul and Barnabas ver 6. with 12.15 But to leave this Is not that Righteous which is equall Now is it not equall b) ● Cor. ● 11 that they who sow sprituall things should receive carnall things Augustine tells us that i'ts equall and reasonalbe that Tithes be paid because all things are the Lords by whom wee live c. Again doth not the law of this Nation ¶) A● civill government is an ordinance of God Rom. 13.1.2 but this or that form or sort is an ordinance of mar 1 Pet 2.13 So is maintenance for the Ministry peremptorily enjoin the due payment of Tythes It 's so evident I need not prove it which makes H. H. c. grin their teeth at it But they need not The same Law of the Land that makes the tenth part ours doth make the ninth part theirs If we have no title to the tenth they have none to the Rest And are not the wholesome laws of Magistrates to be i) Rom. 13.1.7 1 Pet. 2.13.14 obeyed Indeed the Law of the Land permits 6l. in an 100l. but withall cautions that therefore usury is not to be concluded to be lawfull c. But it cautions no such thing in point of Tithes and till Mr. Hag. proves the sinfulness of Tithes They are not

the servants were that would have pluckt up the tares as not pertinent to the signification of the parable yet he tells us who the tares are c. ver 38. The children of the wicked one yet ver 29 30. do not forbid either excommunication of hereticks for you say you cast such our p. 109 or execution of malefactors as murderers thievs c. by the civill power as you insinuate but rather foretell that such shall be in the Church til the end of time as our Saviour expounds it vers 39 40. The Ark e) Aug Ep. 146. containes the Raven as well as the Dove till the deluge passe away Neither doth the housholder absolutely forbid the pulling up of the tares but least the wheat be rooted up with them but wh●n there is no such danger it 's clearly imply●d the tares may be pulled up but if they cannot be be●d stinguished or safely separated from the wheat both are to grow till the harvest But I professe I cannot see to what purpose you bring in this place unlesse you and your pa●ty be the beasts that tread down the Tyth-corn unlesse you be of that mind to let it continue till the day of judgment 3. Let the Reader observe that H. H. cannot deny Gospell-maintenance to Gospell Min●sters the Apostles Arguments are so clear f) Cornel. à Lipid in 1 Cor 9. 1. From the example of other Apostles ver 5.2 From the simi●itudes of souldiers shepherds and husbandmen v. 7.3 From the Law of Moses v. 8.4 From the example of Priests and Levites in the Old Testament v. 13.5 From the Ordinance of God and Christ v. 14.6 From the nature of the thing it self v. 11 As a labourer is worthy of his wages yet he concludes this Section with rayling which he cannot do with rea●on●ng which shall have no other reply THEN WHAT IS MADE except it be The Lord Rebuke thee CHAP. XX. Of the Magistrates Power SECT I. H. H. p. 124. The fourth Reason of our separation is the Magistrates sword by which you have been upholden these many years c. Reply 1. In your 52. p. falsly printed 24. you truly cite diverse Scriptures to prove we ought to be subject to Magistrates 1 Pet. 13 14 15 Tit. 3.1 1 Tim. 2.1 2. Rom. 13. Now whe●her you do not contradict your self in denying here their power and drawing us from it I leave it to any rationall man to judge 2. Whether you do not or would not wind in another piece of Popery concerning the exemption of the Clergy as it 's called from the secular power let the wise consider But. 3. The Ministers of Christ have as clear an interest in the Magistraticall power of this Nation for the preservation of their persons and prevention of their wrongs and provision for their rights as any of the good people of the Common-wealth of England For 1. It s our birth-priviledge g) Act. 22.28 we have not bought it but were born to it and therefore if unjust persons do injustice to us we are free to complain and to make use of the M●gitrates power for justice against them for he beareth h) Rom. 13. ● no the sword in vain But you would have the Ministers of the Gospel mo●e miserable then the meanest English-man in this land who by birth-priviledge may implead any that detain their Rights from them 2. As it is our birth priviledge as men so it is our perogative as we are Christians nay as we are the Ministers of Christ The Law and Authority of the Magistrate reacheth to us and to our right as well as to any other For this end among others are they set up and ordained of God that we as well as others as occasion serves may seek to them for justice It hath been said by an antient Father i) Decimae ex debito requiruntu● c. Agustin Tythe is required as due debt And they that will not give the tithe to whom it is due invade upon the right of others which is not theirs 3ly As Ministers faithfully and freely submit to all their lawful commands so are they tyed by the law of God and this nation to protect us in all lawfull and just complaints and therefore they are called Gods k Psal 82.6 with Joh. 10.34 now God regardeth not persons Deut. 10.17 but without respect of persons judgeth according to every mans work 1 Pet. 1.17.4 The Low-Dutch confessi●n ●uns thus We believe that Magistrates are not only to believe the civill state but also the Ministers of the Word that THEY be maintained c. Indeed when there was no Christian Magistrate to relieve his wronged Ministers God then as Lord chief Justice did punish the sin of Sacriledgeas on Ananias and Saphira c. SECT 2. H. H. Ibid. Unto the Magistrates sword you have applyed your selves when poor souls out of conscience have denyed you to eat of the milk of that flock which you never fed and to tast the fruit of that vine-yard which you never planted c. Reply 1. This hath been answered before in Chapter foregoing s 8. concerning the flock and milk Vineyard and fruit 2. If fruit and milk be denyed by your poor souls I fear it is not out of conscience but covetousnesse That may swim in the top but this lyes at the bottome and yet too v●sibly discovers it self Though I grant they may deny out of conscience too but erroneous 3. Our Application to the Magistrate is no sin I trow when people out of malice or avarice not out of want or weaknesse refuse to pay us our dues for what law have we broken thereby since sin is a transgression of the Law Indeed the Apostle saith It is a fault m 1 Cor. 3.7 Camero ●nd Dr. Hammond 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but the word there signifies a defect or failing or low pitch of a Christian but not such as can be absolutely and universally counted a sin as not being against any precept All you can have from that Scripture is to use your own words p. 125. is that it is a diminution a lesse degree of Christian perfection But if it were a sin then it lyes in this in that one Christian did implead his Fellow-christian before Heathen Tribunalls or as the Apostle saith v. 6. before unbelievers or infidells not using that method prescribed by Christ to Christians Mat. 18.15 c. If our Magistrates were Heathens we would swallow our complaints though perhaps you count all heathens that are not baptized after your new mode and according to the Apostle suffer wrongs and be defrauded but ours blessed be God are not such SECT 3. H. H. You plead you have right to it Tithes I suppose you mean from Scripture and that you can prove the right from Scripture Thus have you made the Kings and Rulers of the Nations drunk with the wine of the wrath of the fornication c. Revel 17.13.14 Reply 1. Hath

seed and his blessing on their off-spring And he declares e) Isa 65.23 Psal 37.26 their off-spring are blessed and that the kingdom of heaven belongs to them f) Mat. 19.14 c These and the like things are not said of the children of unbelievers Therefore some difference sure 4. Yet no children are innocent absolutely but comparitatively as David was if his prayer was heard Psa 19.13 So I shall be innocent from the GREAT transgresion and Abner and Amasa were not without sins yet their blood is termed innocent blood g) 1 Kin. 2.31 32. so those children in Psal 106. were innocent as to actuall sin and in respect of those that murdered them but not free from originall sin nor spotlesse before God For had they been altogether without sin they could not have dyed Joh. 14.3.4 Psal 51.5 Rom. 5.12 14 18. and 6.23 Ephes 2 3 I say God in equity could not take away their lives if they were simply without all sin or else God i● cruel● in punishing as the places you bring seem to prove which is prodigious blasphemy 5 How is Scripture abused how impertinent is your proof man must not destroy the innocent Exod. 23 7. Prov 6.16 17. Therefore God will not Our Divines hold that God by his perogative may h) Joh. 9.12 with 2● 3 annihilate an innocent person yea lay what evills he please as on Christ who in himself was every way innocent without any wrong to the creature and were not the Sodomites and their children i) Josh ● 24 Achan and his children punished and that without any injustice by the Lord and how many children were drowned in Noah's deluge 6. To return to Psalm 106. Those children were children of persons externally in Covenant though wicked yet not dis-covenanted for after severe corrections he is said to remember his covenant for them verse 45. 7. What you say in the rest of this p. is not at all pertinent to this Argument and therefore I passe the same by only with so●●e brief animadversions in the generall we have here 〈◊〉 bundl of Arminianism or refined Pelagianism First a tacite denying or at least a sleighting k) See c. 10. ans to the 7. 〈◊〉 qu. of originall sin contrary to Scripture and experience Secondly none shall be condemned for Adam's transgression contrary to Rom. 3.23 with 5.18 19 Thirdly originall sin doth not deserve eternall death but onely temporal what other construction can be made of your words though they must all dye for Adam's transgression yet c. contrary to Rom 6.23 Fourthly In such little babes there is no Law contrary to Rom. 7.1 with 5 12. Fifthly no transgression can be imputed to them how then do they dye as you confesse for Adam's sin with a pitifull contradiction is this Sixthly None shall be judged according to originall sin contrary to Rev. 20.12 SMALL and great stood before God who were judged according to their works And if Adams transgression be every mans work save Christ's then Infants shall be judged accordingly or if for the effect then much more for the cause which is as bad if not worse you harp on the word DONE in 1 Cor. 5.10 I find no such thing in that Scripture when you correct your quotation you shall have a solution In the mean time it looks very suspitiously when the creature is more mercifull then the Creator as the pitifull Arminians seem to bee if you would take that advice you give to M. B. c. viz. Seriously consult Scripture your wonder would not bee for nine days but I hasten to your next p. SECT 3. H. H. p. 61. God hath hath one way to save men and women and another to save Infants as Rom. 5.18 whence I conclude that Infants which fell in Adam without any actuall sin or knowledge of Adam's transgression even so they dying in their Infancy c. are saved by virtue of Christ's death without any actuall faith or knowledge of Christs obedience or else it is not EVEN SO as Rom. 5.18 saith Reply 1. So then you positively assert that all Infants dying in their Infancy c. are saved by Christ c. Rom. 5.18 But 1. Here is no expresse mention made of Infants or their fall in Adam or any actuall sin or of knowledge of Adam's transgression or of their salvation by Christ's death or of their actuall faith or knowledge of Christ's obedience Here therefore is no plain proof for your assertion All the particulars fore-named are unwritten traditions additions to the Scripture take heed lest those plagues you would scare others with so often become your own portion 2. The word ALL must be taken largely or restrictively not the former For then all men women and children within and without the Church shall be saved for justification of life upon all men implies so much Now it 's impossible that those who are truly justified l) Rom. 8.30 32 34. c. should fall short of glorification If you mean as your words imply that all in their Infancy were justified though after by sinning they may perish that is repugnant to the fore-named Scripture nor restrictively For neither the wo●d nor context admit such an exception Indeed there is a kind of universality of those that are partakers of justification of life i. e. All they that receive abundance of grace c. verse 17. i. e. All the Elect Christ's sheep regenerate and sanctified ones But where is it proved that all Infants even of Heathens so dying are such Nay it 's denyed by you 3 How can you satisfie your self with this one Scripture from whence you draw no Argument but this else it is not even so as Rom. 5.18 saith i. e. either your opinion is true or that Scripture is false But as you know that comparisons do not run on four seet so you will not yield to many Scriptures with Arguments deduced from them though never so clearly and strongly for the proof of Infant Baptism Is this impartiall dealing will you have Infants even of Heathens saved here by consequence And shall not ●e have Infants even of Christians baptized by consequence from Mat. chap. 28. verse 19. 4. I have heard of one that held universall Redemption of all from originall sin and that therefore Infants even of Heathens while such are in God's favour which I think is your opinion I am sure it is of some of your Proselytes in these parts and thence concluded that such Infants were to be baptized if parents would permit and if the Antecedent be granted which you do the consequent cannot be denyed by any but by him that absurdly did and will deny the conclusion For who can deny the seal of Redemption to them who are acknowledged to have interest in Redemption by Christ's blood 5. I will not determine what the Lord may do by prerogative neither must I believe or assert for a truth any more then his Word

persons you name in the next p. remained Anabaptists though they retained their errors in judgment or practice or both 3. Your citation of Luke is impertinent for it doth not appear that Christ spoke those words to his disciples or converted ones as Mr. Baxter is SECT 42. H. H. p. 109. But I suppose M. Baxter would make the world believe that the Anabaptists are all so now after they become Anabaptists and would make that the cause of it and would perswade the world that it is our principle and judgment But if M. Baxter had known any such in fellowship with us when he wrote his Book he should have done well to have named them Saltmarsh Hobson Williams are not in fellowship with us E●bery c. are apostatized and cast out long since and returned to you again Dennis a penitent before his death it 's likely if ye had lived in Christ's days you would have cryed down him and his ways For one of his Disciples was a Traytor another a Liar and perjured The Corinthians after den●ed the Resurrection and were incestuous persons 1 Cor. 15.12 after Peter and others dissented c. Galatians 2. ver 11.12 Reply 1. M. Baxter's challenge remains for all this unanswered viz. Name one Anabaptist that is not blemished with some of these wickednesses lying treachery perjury disobedience sedition idleness desertion of their wives filthinesse As in nature the form gives the esse to the creature so in humanity the principles give a morall being to a man A man is what his principles are This being granted I argue thus They that are of seditious treacherous unclean lying c. Principles are guilty every one of them of some of these wickednesses But the Anabaptists are of such principles y) Dr. Featly his Dippers dipt p. 28 29 30. Therefore 2. Here is a poor shift of yours M. Baxter names more then you have set down and yet you say they are not in fellowship with you It may be there were differences among them and I partly believe it but were they not Anabaptists and maintained that opinion when guilty of those wickednesses M. Baxter charges them with 3. It 's a sensless thing to imagine M. Baxter should personally know these men whose principles which lead to such wicked practices he may and doth know by reading their Books 4. It will not follow there are none such because hee doth not name them are there no Cut-purses in London because hee cannot particularize them or perhaps not one of them A man may write knowingly of the nature of a Spaniell though he cannot tell how he is called An Anabaptist is idle seditious c. though I do not particularize the person How few of the Pharisees and Scribes did Christ nominate or of the Romans Paul Rom 1.26 to 32. Christ saith Ye shall know them by their fruits Mat. 7.16 not their names as you acknowledge p. 120. 5. It 's a very uncharitable inconsequence to say wee would have cryed down Christ and his ways had we lived then because we decry yours there is a vast difference 'twixt Christ's ways and yours We do not stumble at Peter's denial nor at Judas his treason c. we know tares may be among the wheat and grace mingled with corruption you would fain be creeping into sheeps cloathing but your paws still discover you I say your case is not Christ's nor his Disciples nor the Church of Corinths All Christ's Disciples did not deny nor betray their Master All the Church of Corinth were not incestuous persons though you were pleased to say there were more the Apostle mentions but of one 1 Corinth 5.2.13 neither were all the Corinthians Sadduces the Apostle speaks but of some 1 Corinth 15.34 35. But what is objected against you is not against one particular or some few persons but against ALL there is none of you but are guilty of some of those sins your principles lead you to them And therefore it was not blindnesse in M. B. to conclude your way none of God's way 6. Let the Reader Observe that you say you have cast out those mentioned and they are returned to us again The former shews they were of your Church the latter is a notorious untruth But M. Haggar comes from Vindicating his own pretended Innocency to sing the Cuckow 's song viz. To answer a fool according to his folly SECT 43. H. H. p. 110. I wonder that M. Baxter and M. Hall should reason thus against the Anabaptists when none are more deeply under the same condemnation then thewselves It 's strange they should complain of others for lying and are so notorious in it themselves for the very title of M. Baxter's Book is a ly Plain Scripture proof for c. and brings not one Scripture to prove either Reply 1. Bravely done M. Haggar you now again confute M. Baxter as he did Bellarmine as was said before Robin Bellarmine thou lyest But do not you lye when you say hee hath not brought one Scripture to prove Infants-Church-membership and Baptism I think I should bee justly accused of Lying If I should say M. Haggar hath not brought one Scripture to prove womans receiving the Lord's Supper Family-prayer giving thanks at meals c. 2. If here bee not a tacite confession that Anabaptists are Lyars I professe I cannot spell nor understand English only forsooth M. B. and M. Hall must be deeper in the bog then they 3. You do not make the least offer of proof that M. Hall is a Lyar and that charge against Mr. Baxter might have been spared if you had listned to that voyce Physician heal thy self Matth. 9. Do not you intitle your Book An Answer to M. Cook M. Baxter and M. Hall's when you have not answered any thing to most of their Arguments nor to any satisfactorily To say nothing of the former part of your title viz. The baptizing of men and women and prove to bee a standing Ordinance of Christ c. when there is not one Scripture to prove it SECT 44. H. H. Now for treachery let them remember M. Love who was beheaded for a Traitour and for Perjury it 's easie to prove most of the Priests of England perjured in renouncing the Bishops in their orders which once they took an Oath to bee true to and for sedition it 's manifest to all that hear them praying or preaching and for Idleness they know not how to work c. Reply 1. When you were on the Kings party I believ you would not have call'd M. Love a traitor I am sure those London Ministers who set forth som of L. books since his death have a better opinion of him then you have here If you were not partiall your Apology for M. Dennis in your p. preceding might more fitly and truly serve here 2. For Perjury to say nothing of your scornful terms when you have proved the Bishops calling and their Orders to be lawfull according to the Word wee will