Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	aaron_n	apostle_n	lord_n	12	3	3.2985	3	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A11886	Sacrilege sacredly handled That is, according to Scripture onely. Diuided into two parts: 1. For the law. 2. For the Gospell. An appendix also added; answering some obiections mooued, namely, against this treatise: and some others, I finde in Ios. Scaligers Diatribe, and Ioh. Seldens Historie of tithes. For the vse of all churches in generall: but more especially for those of North-Britaine.	Sempill, James, Sir, 1566-1625.	1619 (1619)	STC 22186; ESTC S117106	109,059	172

of the Priesthood as the Person and more of Christ the Verity then his Type distinguished from him so that heere is a new Antonomasie of Melchisedec for Christ cleared fully by the Apostle cap. 5.11 compared with 11.8.13.14 24. For if we looke to the persons it is sure Melchisedec as such a man onely was both borne and dyed but not as he is proposed for such a Priest or type yea Christ the true Melchisedec was borne and dyed Christus Sacerdos mortuus est But Christi Sacerdotium ne in ipsi morte mortuum Aarons perishing Priesthood The generall Apodosis to this on Aarons part goeth thus Aaron and Leui had Father and Mother not onely of their flesh but latelier even of their very Priest-hood and calling they had beginning and ending even in all things wherein they typed Christ imperfect therefore and cannot be likened to the Sonne of God as is Melchisedec His Priest-hood then consisteth in Blessing and Tithing and his perfection in perpetuitie of both thou canst not disioyne them Then we descend by the same degrees thus Melchisedec in Blessing and Tithing remaineth a Priest for euer like the Sonne of God without ending Beginning Kindred Mother or Father And of all these poynts was Christ the onely perfection Ergo He who expecteth perpertuall Blessing from Christ must appoynt a perpetuall Tithing for Christ as we shall heare more at large And this for his Priest-hood followeth their collation Heb. 7.4 Consider now how great this man was c. Here Paul entereth § III the very lists of this conflict prouing our Melchisedecs Priest-hood more perfect then Leuies vsing for all his middeses onely Blessing and Tithing The arguments are drawne from the circumstances viz The persons Blessed and Tithed the forme of the Blessing and Tithing the time of Blessing and Tithing In Person he reasoneth first from Abraham then from Leui himselfe From Abraham thus Whosoeuer is greater then Abraham Melchisedec greater then Abraham is greater then Leui. Melchisedec is greater then Abraham Ergo Greater then Leui. The Proposition he proueth thus vers 4. Abraham was a Patriarch Leui but a childe the fourth from this Patriarch And vers 6. Abraham had the promises Leui as all the faithfull enioyed the promises onely in the faith of Abraham So Abraham is greater then Leui. He proueth his Assumption That Melchisedec was greater then Abraham thus He who Blesseth and Titheth is greater then he who is Blessed and Tithed Melchisedec Blessed and Tithed Abraham Ergo Melchisedec is greater then Abraham The Proposition is the very 7. ver of Paul in the text cited The Assumption is proued by Moyses Historie and here vers 3.4.6 And this for Abrahams person followeth from Leuies person wherein let the Reader note that all Pauls proofes are onely from Tithing thus Greater then Leui. He that tithed Leui is greater then Leui Melchisedec tithed Leui. Ergo Greater then Leui. This Assumption he proueth vers 10 thus All that were in Abrahams loynes when Melchisedec met him were tithed in Abraham Leui was in Abrahams loynes then Ergo Leui was tithed in Abraham and so by Melchisedec § IV Now marke that although this last Syllogisme launceth onely against Leui All Abrahams seede Tithed in him Ios cap 7. because Paul heere had onely to doe with Leui as a Priest Yet the force of the Proposition fetcheth in all Abrahams Seede Seede I say not onely Legal but also Euangelical not onely of his flesh but also of his faith This for Melchisedecs Tithing of Abraham The Antithesis on Leuies part goeth thus Leui Tithed but his brethren Melchisedec Tithed Abraham Father both of Leui and all his brethren Brethren as is said both by flesh and faith Ergo All still subiect to Melchisedecs Tithing And such as see not this are too bigge in flesh too beggerly in faith Followeth the Circumstance in the Forme of their Tithing This point hath this Antithesis LEVI Vers 5. They which are the children of Leui. Which receiue the office of Priest-hood Haue a commaundement to take according to the Law Tithes of the people that is of their brethren Though they came out of the Loynes of Abraham MELCHISEDEC Ver. 6. HE whose kindred is not counted amongst them Vers 3. Whose Priest-hood is 16. after the power of Endlesse life Gen. 14. Had offered to him freely and long before that Law Tithes by the Patriarch of both Leui and his brethren In whose loynes all his seed was both blessed and Tithed The chiefe note heere is that Melchisedecs forme of Tithing before the Law must be greater then Leuies Tithing by the Law and so Melchisedec a greater Priest then Leui. For this action betweene Abraham and Melchisedec proceeded either from a secret instinct of that Supreme power working in both this ready and religious reuerence or rather that God euen taught Abraham who said hee would hide nothing from Abraham that he was to doe and concerned Abraham For said God I know Abraham Gen. 18.17.19 that hee will command his sonnes and houshold that they keepe the way of the Lord c. And this offer of Abrahams was not in his free option for as Abraham vers 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He gaue freely so is it said v. 6. that Melchisedec 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He tithed Abraham as hauing authoritie They stroue in performing all duties and we in peruerting This for the two first Circumstances of Person and Forme followeth the Circumstance of Time in their Tithing CHAP. VI. Melchisedecs Priest-hood more excellent then Aarons because he is a perpetuall Priest And this perpetuitie is proued by onely Tithing TIME being an argument whereupon dependeth § I the cheefe conclusion Melchisedec a perpetuall Priest of both the Apostles cause and our question we will looke more narrowly into it For were a Priest neuer so great and his blessing neuer so good what auaileth it if it ●●anish The onely Triumph of Melchisedec ouer Leui is his Eternitie in all his endlesse Priest-hood Then if the Apostle proue his Priesthood perpetuall he winneth his cause and in prouing hereof seeing hee vseth heere no other Medium but a perpetuall Tithing he setleth our question And thus it goeth A Perpetuall Priest-hood is better then a Temporall Melchisedecs is Perpetuall Leuies was Temporall Melchisedecs therefore better then Leuies To proue the Assumption he reasoneth thus vers 8. for Melchisedec Hee that taketh Tithes and liueth is a Perpetuall Priest Melchisedec taketh Tithes and liueth Ergo Melchisedec is a Perpetuall Priest The Proposition is true for life euer affirmed maketh the Person endlesse and Tithing euer following life maketh a Priest-hood endlesse No Priest-hood without a Tithing § II The Assumption both for Melchisedecs perpetuitie and Leuies temporalitie is the eighth verse it selfe thus And heere that is vnder the Law dying men receiue Tithes viz. Leuites Leui died daily one succeeded daily in the Priest-hood to another and in end they

holding by a common and ciuill Law the Leuites by a peculiar and diuine Tithes were the Lords and resigned by him to Leui the Lord and Leui both must first be payed before Israel can lawfully enioy his So is Leui both the first and the freest tenant and such as held of Leui were alwayes thought to haue the better tenures though now all things go 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with him that is vpside downe Neither was this tenth giuen to Leui Leui not the tenth part of Israel because he was the tenth part of Israel as others dreame For the Tribes were twelue and of all was Leui the least by great ods But if men may so much altum sapere fauour that curiositie that fauoureth the veritie for one might deriue it better from a correspondencie to the ten Commandements a chiefe part of their charge as who should say teach ten to all and take a tenth of all so both are perpetuall and proportionall Leui then being neither the twelfth thirteenth nor § VII scarse sixtieth part of the people it is cleare Num. 1.46 compared with 3.39 the people were 603550. the Leuites but 22000. beside the oddes of age reckoned that that was not the cause of giuing him the tenth for then the sixtieth part should haue been but his A pitifull wonder it is to see such learned men alledge such reasons But what then was the true reason of this donation Obserue it Thousands of yeeres before the Law are Tithes giuen to the Lord betweene Abraham and Melchisedec Gen. 14.20 and 28.22 then vowed by Iaacob Hereupon more then an hundren yeeres after God intimateth to his people Leuit. 27.30 That all the tithes of that Land were his his already his long before not made his now What needed all this if God had onely respected the generall prouision for a tenth twelfth or thirteenth Tribe Might not Canaan haue been diuided in ten twelue or thirteene parts to the lesser Tribe the smaller portion as God appointed Num. 26.54 And might not Tithes also haue been delayed till that time But this thirteenth portion must be in the Lord after another maner then the Land of Canaan was the Lords What more care of Leui then of all the Tribes Then of Iuda whereof Christ himselfe came Yet obserue § VIII God giueth Leui first a calling before he giueth him a condition The Calling should bring on the Condition Numb 1.49.50 for Aaron and his sonnes were taken vp as Priests Exod. 28. Euen so is Leui made the Lords more peculiarly then the other Tribes All this while hath Leui no portion the first newes he heareth is he shall haue no portion among his Brethren onely I am his portion saith the Lord Num. 18.20 and in the next verse I haue giuen the sonnes of Leui all the tenth c. Then hee subioyneth what moued him so to doe For his seruice in the Tabernacle of the Congregation and therefore Leui hath no part nor inheritance with his brethren Deut. 10.8.9 So we see the only Calling brought on the condition Neh. 7.94 This rule was euer kept vnder the Law he that could not proue his pedegree to the Priest-hood hee was debarred holy maintenance It should go so vnder the Gospell too Hee that cannot giue euidence of an inward calling his Euangelicall pedegree should not bee permitted propter beneficium ambire officium That this was the true cause and right course in Leuies maintenance it is euident by this that he who committed Sacrilege offended God Primariò against the first Table hee that robbed any other Tribe offended but in the second Table he spoiled not God he was but a theefe the other a sacrilegious theefe Shall we cleare it also by the Gospell Rom. 2.21 c. Thou which teachest another teachest thou not thy selfe Thou which preachest A man should not steale doest thou steale Thou that sayest a man should not commit adultery doest thou commit adultery Heere we see in these three points he opposeth one and the same sinne vnder one and the same names but then Thou that abhorrest Idols committest thou Sacrilege What a strange change is in this opposition heere of Idolatrie to Sacrilege Paul proueth Sacrilege to be Idolatrie thus All couetousnesse is Idolatrie Col. 3.5 Ephes 5.5 Whereupon wee iustly inferre this Ergo All Sacrilege is Idolatrie Sacrilege being a coueting of Gods owne goods must bee most Idolatrous So haue we sufficiently proued that Tithes in no respect are Ceremoniall and that Tithes and the Law were not twinnes of one time as we proued from Leuit. 27. But say they Leuitic smelleth also of the Law for this see Chap. 9. Secondly we shew before either Law was giuen or Leui gotten Tithes were Gods by contract from Iacob Leuies father To this they reply This was a Vow and Vowes also smell of the Law Whereof also Chap. 8.9 Thirdly Tithes were first of all the Lords by most lawfull and powerfull possession passed betweene Abraham and that Priest of the most high God Melchisedec Of whom with the Apostle wee haue many things to say which are hard to be vttered because men bee dull of hearing and that by reason they be too quick in Tithing And this for production of Gods rights wee goe now to examine the pieces And first that which was first viz. Our Possession CHAP. VI. Tithes at first giuen Really and Royally neuer matched with Laicks Some Obiections answered § I OVR first right then is our Possession It goeth thus Gen. 14.18 And Melchisedec King of Salem brought forthbread and wine and hee was a Priest of the most high God And he blessed Abraham saying Blessed art thou Abraham of the most high God Possessor of Heauen and Earth and blessed bee the most high God who hath deliuered thine enemies into thine hand And Abraham gaue him Tithe of all Heere is a naked-like Historie to conteine so great Mysteries relatiue to nothing before it foretelling nothing to follow it It may be that Moyses saw no more in it then he set downe but Interpretations are of God Gen. 40.8 Luke 7.28 Lib. 2. cap. 4. And The least in the Kingdome of God is greater then Iohn Baptist whereof afterwards Howsoeuer Patent and Possession all in one yet heere haue we our most ancient and authenticke Patent and Possession of our Inheritance Simul semel actione vnicâ Marke therefore the dignitie of the Action both in Substance and Circumstances and of that which floweth from it For all is Reall all is Royall Time Royall in two respects First Because it was many hundred yeeres before the law A time of freedome when as no precept did presse any partie to it Secondly The particular time of the action is described by Royall circumstances vers 17. viz. after that faithfull Abraham redeemed faithfull Lot by the ruine of foure Kings Place Royall vers 17. For our Charter is dated in the Valley of Shaueth which is the