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	show_v	19	3	6.2024	4	false

Text snippets containing the quad

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

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 CHVRCHES IN generall but more especially for those of North-Britaine DEVTER 33.11 Blesse O LORD Leuies substance and accept the works of his hande Smite thorow the Loynes of them that rise against him and them that hate him that they rise not againe Nec partis studiis agimur sed sumpsimus arma Sacrilegis ●●●●ca viri● TO THE MOST NOBLE AND TRVLY SACRED Prince Defender of Christs Faith and Nourish-father of his Church IAMES by his grace of great Brittaine France and Ireland King SEE gracious Soueraigne See how many and great reasons both from the Argument and the Author do draw this Treatise to your Sacred hands From the Argument A Sacred and high subiect requireth a Sacred and sound Iudgement The Churches Sacred patrimonie a Kingly Sacred patrocinie And Sacrilege a proud and insolent sin a Sacred and powerfull scepter to suppresse it All which are only and most eminent in your most Sacred Maiestie SKILL WILL and POVVER From the Author This seemeth to require a Sacred pen-man too True And though I be not of the Tribe of Leui yet I hope of the tents of Sem how Simple soeuer Yea behold what interest I haue also in our Sacred Dauid Euen deuoted to his seruice by my parents before I was Thereafter named in and after his Maiesties owne name before himselfe could know it yet after knowledge confirmed And in his H. Court almost euer since both nursed and schooled And so is our Dauid the King of my birth the Master of my seruice the father of my name framer of my nature and the Gamaliel of my education at whose feet no at whose elbow and from whose mouth I confesse I haue suckt the best of whatsoeuer may bee thought good in me his iust right therefore and my chiefest glorie Becommeth it not well then SIR where the Soueraigne proueth a Salomon his Courtiers proue Nehemiahs though sparingly here compared When He is Pater Ecclesiae and Episcopus aulae by authoritie proclaiming and by practise prouoking vnto vertue they to shunne both ignorance and silence Truly it goeth neuer better then when the Church Courteth it and the Court Churcheth it for Moses and Aaron were brothers But to our purpose SIR When I consider how God hath made you not onely our Prince but euen our princely Patriarke our IACOB deliuering you from so many Esaues as he did Jacob bringing you home againe after your marriage as hee did Jacob and also setling you in your Canaan more than hee did to Iacob and againe seeing your Maiestie performes Jacobs vowes to God viz. Defending his faith building his houses but chiefly this Of all that thou shalt giue me I will giue the tenth vnto thee I had bin too to vnworthily by your Maiestie named Jacob if I should not with my sword in the one hand and penne in the other both Court it and Church it that is build vp with our Royall IACOB the breaches of Ierusalem But the breach SIR is great not only in Lime and Stone but in the liuely Stones of Gods worke the Leuits themselues Their Tithes are abstracted themselues distracted and so the Gospell contracted and confined 2. Thes 3.1 that it Runneth not as it should Your Commons pay Tithes your Leuites lacke Tithes your Lords and Laicks haue been bathed in blood about Tithes Your poore labourers may say with the true Israelites Deut. 26.13 J haue brought the hallowed thing out of mine house but they cannot say on And J haue also giuen it vnto the Leuites Why Because there commeth a kind of Pirat Ships with Acts of Parliament in their flags and carrie all away Your SKIL knoweth this SIR best of any your WIL wisheth it were mended and God hath giuen you POVVER to performe it All three are promised in your BASILICON DORON to your Sonne Lib. 2. and according to that promise are all three in some measure begun already by your selfe in annulling in a part that Vile Act of * Whereby Tithes were annexed to the Crowne Annexation Vile your Mastie hath most truly termed it for it hath made Vile your Leuites and so the Word vile in their mouthes Your Maiestie hath annulled it so farre as concerneth Bishops Let it and all the rest also fall as concerne the Leuites Since you haue setled your Aarons in their Ierusalems Neh. 10.37 Let not their brethren begge as they doe in the cities of their trauels they are all of one Priesthood all of one Prince You haue annulled Annexations Reuerse * By which Tithes are erected in Tēporall Lordships to the Subiect Erections Your Bishops can enforme SKIL your Commons all attend and call vpon your WILL and of all Estates enough ready to second your POVVER I graunt your Maiestie hath to doe with many Achans but what are they to the rest of Jsrael hauing God and Moses on their side Let them appeare at the dores of their tents and shew Quo iure Achan stole his and theirs will be found little better A Parliament say they but this treatise by Gods grace shall proue that long before there was either King or Parliament in Jsrael Tithes were taken vp for Gods perpetuall worship and so can neuer come vnder the power of Prince or Parliament further than by their Lawes to enforce the payment of them according to Gods Law So all is but stealth or robberie for Nemo potest plus iuris in alium transferre quàm ipse habet The Parliament then neuer hauing power to dispose of them The possessors must be in malà fide A Parliament maimed of the chiefest member in a Kings younger age hath forfeited Christ and may not another Parliament perfect in all the members in a Kings full and perfect age rectified by knowledge again restore Christ In that Parliament Leui the chiefest member and whom only the cause concerned was not called so God was vnconsulted Christ his Sonne forfeited his Church spoyled the King cousened the Commons oppressed was not this a vile Act One Parliament more then SIR for Christs sake it may be some wil parle for Christ Leui will pleade for himselfe he will shew the Law he dare now say Nolumus Much more might be said SIR though nothing more then your Maiestie knoweth It suffiseth me a poore yet a trustie Souldier once to haue cried Courage to his King and Captaine in the day of danger and I beseech God that as many may admire your Maiestie for working it as shall enuie me for writing it But all must rest vpon your Highnesse more ripe and Royall resolutions wherein and in all the courses of your Long-wished life I shall euer pray for all such