Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	abuse_n	abuse_v	according_a	13	3	4.1862	3	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
B05097	Hierosulias mastix, or A scourge of sacriledge: in answer to a pamphleter calling himself Anthony Pearson, concerning The great case of tythes. Wherein many gross fallacies and untruths of the pamphleter are discovered and convinced. / By Joh. Reading, once a student in Magdalen Hall in Oxford.	Reading, John, 1588-1667.	1661 (1661)	Wing R447A; ESTC R182394	73,792	98

genuinum dentem laesus infigere But I say onely consider with whom the Apostle araigneth revilers 1 Cor. 6.10 and what is the root of railing Perverse disputings of men of corrupt mindes and destitute of the truth and mark well if in that glass you do not discern your own countenance That you wish for Old Priests and old Ecclesiastical Courts that is Popish I easily believe that herein you do not dissemble But if there be any such abuses as you pretend what is that to the cause of tything doth an abuse by man in your logick conclude a just cause to take away the holy use of that which hath been abused if that were so how little good would be left us of all the Creatures of God and what cruelty is it Pag. 26. think you severely and according to Law to punish obstinate offenders who can but will not let go that which they have robbed just owners of Next you stomack it that some say Minsters have as good right to the tenth part as the owner hath to the other nine which is most true Consider for the better understanding hereof 1. The common or civil right of men which the Laws of Nations give and confirm to every possessor bonae fidei by purchase discent c. this right to the creatures a Turk or Pagan may have in that determinate portion which he possesseth 2. The divine right which man had in his Creation but lost in his fall and utterly forfeited in the first Adams attaindor this was restored again to believers in the second Adam Christ of which he saith 1 Cor. 3.22 23. All are yours and ye are Christs This belongs only to the Elect. In both these kinds we are to observe 1. a Right common to any so all or any may have a civil right to any kind of Creature 2. A Right peculiar to some as being separated from the common Condition by some special Act of Gods Providence of which sort are Tythes given by him to those who serve about holy things in his publick Worship which being laid down it may appear that Ministers of the Gospel have as good right to the Tenth or Tythe as the owner hath to the other nine parts if at least you will grant that God giveth as good right by his divine donation as any sale or assignment of man can make But you say Yet am I not bound to pay them c. True if neither Laws of God Pag. 26. Mark 5.3 nor man can bind you but that like the Masterless Gadaren possessed of the Devil you break Chains and Fetters and no man can bind you but if divine or humane Law can hold you are bound to pay and that by such a Bond as no Laws Decrees Statutes or Dispensations of Man can discharge you from but to speak to them whose Consciences tell them that the Law of God is and ought to be their rule How posterity stands bound in publick Grants Donations Vows or Covenants consider in the example of Israel and the Gibeonites before mentioned how in private legacies and bequeathments the Apostle will inform you Gal. 3.15 Though it be but a mans Testament yet if it be confirmed no man disanulleth it That is no man ought to make it void by any violation thereof but this belongeth to another question our claim being grounded not on the assignment or grant of man but on the revealed Will of God who commanded To give Tythes of all the encrease of their Land c. Numb 18.21 26 30. And to make their Teachers partakers of all their good things Gal. 6.6 Doth this bind men think you to pay the setled maintenance of Ministers Tythes Predial Personal and Mixt Or are you resolved to suspend your obedience to God herein until you be delivered into the everholding Chains of darkness to be reserved unto judgment Be well advised in time for there will be no change in eternity And doth your next Supposition conclude it arbitrary 2 Thes 3. to work or live inordinately Or were there not the like propositions between Tythes and yearly values of the Lands on which they grew under the Law to any that can be pretended to What sober man amongst you ever grumbled at the nimietie of wealth Who quarrelleth at the largeness of a Lords Estate who is a Peer of the Land or a Gentlemans or Yeomans as too much for him and his Family except some lawless impious Leveller Though perhaps one of these Estates be fourty times more than the Ministers incom and possibly the Laicks revenue is spent in Luxury Debauchery or Idleness at least while the poor Minister is envied and grudged his portion of Gods blessing the Earths encrease which he gives you with him that I may not say for him the Minister I say spending many carefull hours Night and Day for your Souls Edification Comfort and Salvation Sudat alget like Jacob over Labans Flock at Padan-Aram in the day consumed with drought and by the frost in the night and his sleep departeth from his eyes Gen. 31.40 You say A tenth part of the encrease is generally more worth than the Land on which it grows What have you dwelt at Gerar where Isaac reaped an hundred-fold in a Year Or is it because you have little skill in the Georgicks I am confident that this one untruth would yield you a Million by the year if you could make it true but were it as you say did ever much encrease of fruits make an exception in Gods grant of them as that the Tythes should be holy to him and his service and paid to the Priests of the Sanctuary or Ministers of the Gospel provided that they did not exceed such or such a value Methinks in reason the more bountifully God giveth encrease of the Earth the more willing men should be to render him that part thereof which he hath reserved as it were a Lords-rent unto himself and his own service and here excuse me that I tell you your objections seem not much unlike the declamation of some ill-contrived Orator so undistinctly hudled out that neither doth the Speaker well consider nor the hearer easily understand what he saith more then that quod vult valdè vult Your following Cavils and Cases Pasturing and Stocking Land Mal. 1.14 may shew that you have craft enough to beguile the Minister of due maintenance but cursed be the deceiver and it were but lost labour to teach others this skill seeing that too many without your Magistery have enough of the knave already Pag. 28. Next you talk Of new payment of Tythes c. To which we answer That payment of Tythes is evidently as old as Abraham and for ought you know as Adam To the rest of your Objections present we say Abusus non tollit usum that which hath been abused by some may yet be returned to the true service of God again So the censers of the rebellious Israelites made covers

which you next say that Papists your honoured Patrones shall rise in judgment against you and condemn you they own some Order Unity Government and Law they have some shew of Devotion and religious Charity but in our new Sectaries I see very little of these if any at all Your following objections in this Page are but quarrelsom captious as to the present not deserving answer You say By conscientious men Pag. 25. far more heavy than the loyns of the Law Conscientious men and Opinatours are with you convertible terms as concerning abuses in offices we are ignorant But what if there were such things What were this to our Cause You say nothing against those wealthy Kerns who by detaining Tythes begger poor Ministers and their Families which we know to be true In this 't is marvel but you think they do God service John 16.2 You say The Pope himself hath no such penalties No what think you of his holy House forsooth his Inquisition Preaching with fire and faggot You say You write what you can prove by manifold instances It may be so in some things impertinent and possibly you are acquainted with the Popes Ecclesiastical Courts and what ever you seem under your present disguise are a right trusty Advocate for them You say Priests are not able to pay tenths unto the Protector c. What Priests you talk of we enquire We own not that title in any but Christ a Priest for ever after the order of Melchisedec that faithful High Priest in things pertaining to God Heb. 2.17 And as we conceive ancient Councils Fathers and the Rubrick of our Church Liturgy attribute that name to Ministers of the Gospel Cyprian ep Caecilio l. 2. ep 3. by way of analogy and allusion to that which was under the now-antiquated Ceremonies of the Law So Irenaeus l. 4. c. 20. saith Sacerdotes autem sunt omnes Domini Apostoli semper Altari ●eo serviunt That is in respect of their succeeding the Levitical Priesthood and allusion to their service So Cap. 3.32 Sacrificium Deo cor contribulatum and Cap. 33. Incensa Johannis in Apocalypsi orationes ait esse sanctorum For as Cyprian saith Adv. Jud. l. 17. the old Priesthood was to cease ut novus sacerdos veniret qui in aeternum futurus esset that is onely Christ See Heb. 7.23 an elegant figure whereof immediately preceded Christs coming when Zachary the Levitical Priest was to come out and bless the people he was dumb For then God would bless his people by his Son Christ the Eternal Priest after the order of Melchisedec who not onely auspicated his preaching with sundry blessings but ascending into Heaven lifting up his hands Matth. 5.2 c. Luk. 24.50 51. blessed his Disciples When he was to come into the World the Priest the son of Aaron could not speak that by that sign God might teach his people to expect another Priesthood and Priest in whom not onely Jews but all the Nations of the World should be blessed Gal. 3.8 And this was also intimated in that the Levitical Priests were after the morning Sacrifice onely to lift up their hands and bless the people but not after the Mincha or evening Sacrifice Maimon tract de Orat. c. 14. Heb. 1.1 2. 13.10 15. for in the evening of time God spake unto his people by his own Son Christ To our purpose again the Lords Table may be called an Altar and praises of God a Sacrifice as it is written By him therefore let us offer the Sacrifice of praise to God continually So will we render the calves of our lips Hos 4. ● So are all the Servants of Christ Priests not by propriety of speaking Rev. 1.6 5.10 20.6 1 Pet. 2.5 but as they are also called Kings by analogy and representation Nor do I remember where Ministers are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Priests in the Gospel Here it is necessary to consider 1. How Ministers may be called Priests 2. How not or wherein there appears a real difference between them and Levitical Priests properly so called 1. In that the Apostle saith The Priesthood being changed Heb. 7.12 he implyeth that the Office of Ministration in the publick worship of God is not abolished or taken quite away so that there is nothing substituted in the place thereof but that the Office as to the morality thereof so continues as that Analogically Ministers of the Gospel may in some sense be called Priests The Prophet Joel makes them convertible terms Joel ● 17 saying Let the Priests the Ministers of the Lord weep And the Prophet Isaiah speaking of the calling of the Gentiles Isai 66.21 c. saith I will also take of them for Priests and for Levites saith the Lord. 2. The Levitical Priest served at the Altar that is Did there that service which by Gods Law he was there to perform And so the Minister is to do that service in the Church which God hath under the Gospel appointed and setled on him in his Calling thereto and separation from the people in preaching the Gospel Praying Administration of the Holy Sacraments and those other Ministerial Functions which are peculiar to his Calling 3. That Priests had their certain and determinate allowance and maintenance assigned them out of the encreases of the Earth by Gods donation for his service Hebr. 7.5 never being left to the curtesie or charity of men no not the faith Moses to dispose of and so have the Ministers of the Gospel In both which it was and is sacriledge to alienate take away detain or change the whole or any part thereof otherwise reserved by God to his own service and assigned to the Ministers thereof or to reduce the same to common uses 4. The Ministers of the Gospel succeeding the Legal Priests in the publick service of God as persons in their Office sacred to which they are set apart or separated Rom. 1.1 Gal. 1.15 may not desert or be distracted from their Calling nor impropriated to any other Thus and in such like respects they may analogically be stiled Priests as hath been said thanksgiving may be called a Sacrifice Psal 116.17 Spiritual not bodily or proper Psal 141.2 as Prayers are Spiritual incense Let my prayer be directed as incense in thy sight and the lifting up my hands as the evening sacrifice and as I said the Lords Table may be called an Altar not properly but by way of allusion to that to which it succeeded So may Gospel Ministers be stiled Priests 2. Herein observe That the Legal Priests and the Ministers of the Gospel differ 1. The Legal Priests were to be onely of that tribe of Levi and family of Aaron Exod. 40.13 14. But the Ministers of the Gospel if lawfully called are limitted to no one stock or family but may be of any So that the Legal Priests were in some sort born to the Priesthood but Ministers