Selected quad for the lemma: truth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	father_n	true_a	worship_v	5,831	5	9.4836	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

reckons up twentie heresies which were before Christs comming in the flesh Lib. 1. panariae Epiphanius reduces the periods of Idolatry into foure which hee reduceth unto foure heads Barbarisme Schythisme Hellenisme and Samaritanisme First Barbarisme which comes from Bar and in the Syriack signifieth extra but being doubled makes barbar as if yee would say those who are altogether without the Church and at this period of tyme there were but few gathered into the Church How long Barbarisme indured Hee makes Barbarisme to have lasted from the creation of the world to the dayes of Noah for ten generations This first period of Idolatrie was before the flood then they beganne to prophane the name of the Lord Gen. 6.5 but seeing this time is tempus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of Barbarisme and Schythisme See Col. 3.2 and 2.11 and few things are set downe by Moses of the progresse of the Church at this time and the heathen historie beginnes long after this time therefore we will rest here and enquire no further of it How long Scythisme indured Secondly he makes Schythisme to have indured from Noah to the building of the tower of Babell Thirdly How long Hellenisme indured Why the Syriackes put alwaies an Aramite for an Idolater he makes Hellenisme to have indured from Abraham to the carring away of the ten tribes This Grecian by the Syriack is called an Aramite Col. 3.11 and so elsewhere an Aramite is put for a gentile or an Idolater still in the Syriack and the reason why they were so called is this because the first Idolaters who are named in the scripture were Syrians or Aramites as Terah the father of Abraham was a Syrian and Baalam was a Syrian Deut. 25.5 and Naaman was a Syrian all these were Idolaters How long Samaritanisme indured Fourthly hee makes Samaritanisme to have indured from the captivity of the ten Tribes unto the dayes of Christ The pure worship of God so long as this Grecisme or Aramites Idolatrous worshippe lasted was in the family of Abraham Melchisedecke and a few others The Church was first in a familie The Church hath beene divided first as shee lived in a familie and then shee is called an oeconomicall Church Secondly dispersed through a nation Secondly when she was dispersed through a nation and then shee was called a nationall Church And thirdly when shee was scattered through the world Thirdly scattered through the world and then shee was called the Catholike Church When the Church was in a family First the Church was in a familie as in Abrahams family Isaackes familie secondly in a nation as when the Church was spread through Iudea The Church when shee was in Egypt she was not a nationall Church because the Church lived then but in a part of Egypt So when she was in the wildernesse she was not a nationall Church but when the Church came to Canaan and expelled the Cananites then she was a nationall Church The people of God were ruled three waies The people of God were ruled three wayes by Patriarches by Iudges and by Kings first wee will consider how Idolatrie increased or decreased under the Patriarkes Secondly under the Iudges and Thirdly under the Kings When Idolatrie spreads it selfe over the face of the earth then it pleased the Lord to have pittie upon Abraham and Sara who lived in Chaldea and worshipped the Moone the Sunne and the starres to call them out of Caldea to Charran and there hee taught them the true worship of God They were first Idolaters as well as Terah was Nahor Therfore Iosua saith Iosua 24.2 Your father 's dwelt beyond the flood of old time even Terah the father of Abraham and of Nahor and they served other Gods Amos 2.4 Their lies caused them to erre after the which their fathers have walked that is the Idols which their fathers worshipped Abraham was an Idolater as well as Terah was and as Nahor therefore Rom. 4.5 when the Lord justified him he found him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an ungodly man and Rembam testifies Lib. 1. Halach 4. cap. 1. that first he was a worshipper of the starres Abraham left not his Idolatrie when he was in Mesopotamia when he dwelt in Vr of the Chaldeans but when he came to Carran therefore the Lord brought him out of Mesopotamia that he might leave that Idoll service but as concerning Terah and Nahor they retained something of their old Idolatrie as Rachel did afterward who although she was taught by her husband to renounce Idolatrie yet she stoll her fathers Idols so there was some of this leaven of Idolatry in Iacobs family which he caused to be purged out Ge. 15.2 Terah and Nahor got some knowledge of the truth and they acknowledged Iehovah to be the true God but they retained with all their Idolls and worshipped him in their Idolls And Abraham when hee was to provide a wife for his sonne of the best that he could finde abhorring the Canaanites altogether hee made choise to send to his kinred of Nahors house who although hee was not free altogether of this Idolatry and superstition yet he reckons him not as an infidell and rather wills his sonne to marrie with him than with the vile Canaanites It is said Gen. 11.31 that Terah the father of Abraham went out of Vr of the Chaldees to goe unto the land of Canaan and they came to Haran and dwelt there and yet it is said Gen. 12.1 Now the Lord said to Abraham Get thee out of thy countrey and from thy kinred into a land that I shall shew thee but God commanded this before Terah went out of Vr to Haran as it is cleare out of Act. 7.4 The rule of the Hebrewes holds here Non esse prius posterius in Scriptura So Gen. 1.27 Male and female created he them and Gen. 2.22 The rib which the Lord had taken from man made he a woman He called Abraham and Sarai out of Chaldea that Idolatrous countrie and commanded his people to flee out of Babylon lest they should have beene partakers of her punishments Ier. 51.6 Rev. 18.4 Quest For what sinnes should we leave a Church Two sorts of defects in a Church defects in manners and defects in doctrine We are not to leave a Church for corruption of manners Answ There are two sorts of defects in a Church The first is defects in manners The second in doctrine for corruption of manners a man should not separate himselfe from a Church for then they might have left the Church of Ephesus the Church of Pergamus the Church of Thyatira the Church of Laodicea for the Lord laid something to the charge of all these Churches But in this case men should separate themselves from their corruptions and not defile their garments but walke in white Rev. 3.4 As for errors in doctrine they are three-fold Errors of doctrine are 1 Praeter fundamentum first

to bee desired then that gift which is bestowed upon the penitent yet that gift which is bestowed upon him is greater then the gift of continency in goodnesse and therfore in this respect Whether they are more bound to be thankefull to God who have not fallen or those who have fallen and are restored againe the penitent is more bound to thanksgiving The penitent before he fell he had the same gift of grace bestowed upon him which hee had who stands and when the penitent fell it was not for defect or want of grace but onely because he abused this liberty freedome and did not use that grace which was offered to him and so in the time of his fall he was equally obliged to God with him who stood for it was a greater benefit to him that the Lord suffered him all the time and gave him leasure to repent stirring him up againe to repentance then pardoning him of his sinne and restoring him to righteousnesse all these being considered hee was more bound to thankefulnesse then hee that continued still and fell not for the remission of one sinne to a sinner should bee highlier thought of then the hope of life eternall and the righteousnesse that others stand in for as the malefactor when hee is delivered from the fire to the which he was adjudged will no lesse esteeme of that benefit then a good man would doe if a kingdome were bestowed upon him for the freeing of a man from the greatest evill is even as he should bestow the greatest good upon him this is the case betwixt the Angels who have not fallen and man Whether the Iewes or Gentiles bee more bound to God for offering pardon to them Now the second case is betwixt the Iewes and the Gentiles which of them are most obliged to God in offering pardon of sinne to them Christ cleares this by the parable of the two debtors hee to whom most was forgiven was bound to love most now if wee shall consider the great sinnes of the Iewes and the pardon offered to them and calling of them to repentance they are more bound to thanksgiving then the gentiles Neither can that parable of the forlorne sonne and of his eldest brother who stayed at home bee applyed to the Iewes and the Christians although the Iewes were the elder brother who stayed at home alwaies with their father and the gentiles the younger brother who went away as the forlorne sonne The prayer of THEODORVS BEZA for the conversion of the Iewes LOrd Iesus thou justly revengest the contempt of thy truth and that ungratefull people of the Iewes deserves most severely to be punished but Lord remember thou thy ancient covenant and looke upon those poore wretches for thy Names sake and grant Lord unto us upon whom thou hast bestowed such great mercies that we may daily grow in grace and that wee be not instruments of thy wrath against them but rather by the knowledge of thy word and by our holy conversation they may be drawne to the right way againe and so at last that thou maist be acknowledged of all nations and people and may be glorified for ever Amen FINIS 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Benedictus qui dat lasso robur Et cui non sunt vires ei rubur multiplicat Perlegi hunc librum cui titulus est tractatus de quadrageminis filijs degeneribus Atheo Mago Jdololatra Judeo in quo nihil reperio sanae fidei aut bonis moribus contrarium quo minus cum utilitate publica imprimatur Tho. Weekes R. P. Episcop Lond. Capell domest Errata Page 3. line 11. for Acharon read Acharai p. 113. l. 24. for farthest r. farther ibid. l. 23. for both r. but. p. 135. in the mar dele all lunaticks are not daemoniacks p. 150. l. 6. adde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 207. adde in mar le pi Iehova in mar p. 113 l. 22. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 259. l. 14. adde to worship Baal or to halt betwixt God and Baal p. 279. l. 20. for or r. and. p. 319. l. 5. for so r. Sow p. 336. l. 13. for the world is able to containe those bookes which he wrote r. the world could not containe the bookes that should be written of him p. 9. l. 21. for Iohn r. Ioshua p. 300. l. 3. for might revenge r. might not revenge p. 32. l. 34. for greater r. great p. 146. l 1. dele therefore ibid. l. 13. for circularum r. circularem