Selected quad for the lemma: book_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
book_n	moses_n	prophet_n	write_v	3,229	5	6.2431	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A09488	Iacobs vovve, or The true historie of tithes: a sermon penned by Richard Perrot Batchelour in Divinitie, vicar of Hessell with the Trinitie Chappell in Kingstone-upon-Hull, and sometimes fellow of Sidney-Sussex-Colledge in Cambridge	R. P. (Richard Perrot), 1584?-1641.	1627 (1627)	STC 19770; ESTC S114570	65,216	102

unworthy of answer Yet being certified by the friend that brought it that it passed from hand to hand amongst many of our Gentrie in these Northern parts and that with so great approbation that some of them were resolved to have it printed at Amsterdam the most proper place to bring forth such a birth I thought it would not be altogether unnecessarie to adde this briefe answer by way of Appendix to my former discourse that so if it came to any of these Gentlemens hands seeing both the weakenesse and the wickednesse of their so much admired and adored Idoll they might reforme their errour and embrace the truth The summe of which discourse I have drawne into these five following heads the residue being not worth the answering or already answered in the former part of this Book ARGVMENTVM I. MOses in the book of Genesis sets downe no Law of Priesthood or tithing of force with Gods people in those dayes therefore the instances of Melchisedeck and Iacob brought to proove the divine right of tithes proove nothing in this question that they were of generall and necessary use in those times First we say that the Church of God was then contained Respon 1. in one or a very few families so that there was no necessitie of a generall Law either of Priesthood or tithes the eldest in the familie being as a Priest to the rest Secondly God taught not his Patriarchs lege scriptà as 2 he did his Church afterward but specials instinctis by speciall revelation and instinct which to them was instar legis supra legem as sure and strongly binding as any written law God himselfe being their Priest revealing himselfe his will by dreams and visions and immediately blessing his Church as after he did by his Priests and Prophets Vrim and Thummim under the Laws and by his Apostles Evangelists and Pastors now under the Gospel Thirdly hee that hath but halfe an eye may perceive 3 that Moses in his book of Genesis doth not write an exact continued story of all things as he doth in his other books but onely so much as may shew the continued successe of Gods Church from family to family untill such time as God established a Nationall church visible to the eye of the world together with some other occurrences as were worthy the knowledge of Gods Saints either to be imitated or avoyded in all succeeding ages so that if there had been mention made of tithes payd but once in that story it had been sufficient premises to have drawne a necessary conclusion for the generall practise of those times But to have two such remarkable examples the one of Abraham the father of the faithfull the Iewes not onely after the flesh but after the spirit the Church Evangelicall paying tithes not to a Legall Priest but to Melchisedeck the Typicall Priest of the New Testament the other of Iacob the head of Israels family and the Iewish Church after the flesh in whose family the visible Nationall church of the Iewes was first founded and established vowing the tenth of his estate to God the then immediate Priest of his Church These two instances I say of Abraham and Iacob rendring to God by way of thankfulnesse for his blessings not an eighth ninth eleventh or twelfth but in a quota of tenth the same quota beeing established afterward by God so soon as ever he setled a Church and Priesthood are sufficient to enforce the generall practise not onely for those times but for all succeding times so long as God should continue a Church or Priesthood or at least till he should prescribe some new law to the contrary But against these instances he makes many exceptions First against the practise of Melchisedeck he alleadgeth Object that this Melchisedeck was Christ himselfe appearing in the forme and shape of a man and blessing Abraham First both David and Paul crosse this assertion who Solut. 1. make Melchisedeck a type of Christ PSAL. 110. and HEB. 7. unlesse we will make Christ a type of himselfe Secondly say we should graunt this what would then Solut. 2. follow but that Christ beeing the everlasting Bishop of our soules the same yesterday to day and for ever upon whose Priesthood all other Priesthoods have sole dependance of whom all other Priests are either types or to whom they are substitutes blessing Abraham receiveing tithes in lieu thereof in the person office and order of Priesthood and that before the Law established must needs inferre the payment of tithes in their quotá to Christ and his Priests throughout all generations Yea to have a Priest no sooner named in the book of God but tithes to him paid doth so necessarily conjoyne them that none but he that will make himselfe a professed enemie to Christ and his Priests can disjoyne them But we reade that the Egyptians had Priests who received Object no tithes therefore Priests and tithes are not relata so necessarily conjoyned How prooves he this assertion Wee finde mention onely of their lands allowance made by the King in the time of famine therefore they had no tithes Martin Mar-prelate to a haire Why should not Moses his mentioning tithes payd by Solut. Abraham and vowed by Iacob as well proove the affirmative for the practise of Gods Church and people for the payment of Tithes or what hath Baal and his service to doe with God and his service I have read that the heathen have been Apes to Gods people for the manner of divine worship but never that the Saints were to be regulated by the heathen But to shape an answer to the objection why may not I say that the King of Egypt receiving a fifth part of all increase of his land included in that fifth the Priests tenth maintaining them in the time of dearth out of his owne store By which meanes hee did not onely take from the Priests the envy of the people but maintained them theirs better then otherwayes their lands tithes would have done Sure I am that many a Minister in these dayes who hath a competent living in time of plenty would be glad the King would take the like care for him in time of scarcity all that he can say against me is but a non est scriptum Moses writes not so much howsoever sure I am there is a scriptum est first against his sacriledge for when the King bought all the land of his people hee bought not the Priests land secondly against his contributary competency for the Egyptian Priests lived not of the contribution of the people but had lands of their owne and when those lands were not able to releive them the King left them not to the mercy of the people but maintained them out of his owne store Against the practise of Iacob hee thus reasons Vowes Object are to bee made onely of things indifferent such things as are in our power to doe or not to doe but Iacob vowed tithes therefore the