Selected quad for the lemma: end_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
end_n	law_n	priesthood_n	tithe_n	1,449	5	10.7437	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A04574	The way to glory, or, The preaching of the Gospell is the ordinary meanes of our saluation wherein is shewed what difference there is betweene the text of the Gospell, and the preaching, exposition, and glosse thereof : with a confutation of our aduersaries opinion, that the Popes defining and expounding Scriptures ex Cathedra, is to bee beleeued as vndoubted truth ... : herein also is shewed the dignity and necessity of the office of preaching the Gospell ... : preached in the Cathedrall Church of S. Paules, for the Crosse sermon, the tenth of December, 1620 / by Ro. Iohnson Bachelour of Diunity.	Johnson, Ro. (Robert)	1621 (1621)	STC 14693.5; ESTC S2160	25,362	56

The Way to Glory OR The preaching of the Gospell is the ordinary meanes of our Saluation Wherein is shewed what difference there is betweene the Text of the Gospell and the preaching Exposition and glosse thereof With A confutation of our aduersaries opinion that the Popes defining and expounding Scriptures ex Cathedra is to bee beleeued as vndoubted truth and held for the most certaine rule and ground of Faith Herein also is shewed The dignity and necessity of the office of preaching the Gospell and how that Tythes and offerings are designed by almighty God for the ordinary maintenance thereof With A briefe confutation of all opinions repugnant to this truth Preached in the Cathedrall Church of S. Paules for the Crosse Sermon the tenth of December 1620. By Ro. Iohnson Bachelour of Diuinity 2. COR. 4 3. If our Gospell bee hid it is hid to them that are lost 1. COR. 9.14 So also hath the Lord ordained that they which preach the Gospell should liue of the Gospell LONDON Printed by NICHOLAS OKES and are to be sold by Iohn Pyper 1621. To the most Reuerend Father in God George by the diuine prouidence Lord Arch-bishop of Canturbury Metropolitan and Primate of all England and one of his Maiesties most Honorable Priuie Councell MOst Reuerend Father in God your loue and zeale to the truth haue encouraged mee to presume to dedicate this Sermon to your Grace which beggeth shelter vnder your religious and iudicious Approbation And the subiect thereof which is the preaching of the Gospell against whose truth maintenance there are so many opposites which would if they could ouerthrow Gods house and eate vp his chosen people as they wold eate bread may seeme iustly to challenge no lesse at your hands And the Church knows your zeale to Religion to be such that although you may bee well wearied with multitude of causes yet you will neuer be deficient in vndertaking the defence of the truth you being a principall Pillar of State and Patron of Vertue Iustice Hîc ames dici pater atque primas I suppose I shall haue both Papists and Schismatickes against me it hath alwayes bin my lot hitherto I glory in it and passe not for them al so I may enioy your Graces lawfull fauor to defend this truth And so with my daily prayers vnto almighty God to protect your Grace from all dangers and to grant you many and happy dayes I humbly take my leaue this 13. of Ianuary 1621. Your Graces to be commanded in all duties Robert Iohnson To the Reader GEntle Reader I present to thy view in this Sermon two maine Subiects concerning the Gospell the one depending betwixt vs and the Papists 2. Tim. 3.16 Titus 1.2 touching the Text of the Gospell which was written by the Pen-men of the holy Ghost and giuen them by inspiration of God in which there can bee no error or lye and the Exposition and glosse thereof by men of mediate and secondary calling in which there may be error Baron Tom. 1. annal 25. Our aduersaries hold and mainetaine that the Popes defining and expounding Scriptures ex Cathedra is to bee beleeued as vndoubted truth and held for the most certaine rule and ground of faith Bozius de sig ecclesiae pag. 133 paralleling their traditions with the text of the Gospell and holding that their Church cannot erre in matters of faith this is the fountaine of many superstitious errors amongst them The other touching the dignity and necessity of preaching the Gospell with that maintenance which God hath designed in his word to his Ministers and Preachers thereof which are tythes and offerings Which truth hath bin much opposed in this age by many prophane Atheists on the one side and schismaticall spirits on the other side which vnder a colour of zeale would if they could deuour Gods house and his Ministers The Apostle saith God hath ordained 1. Cor. 9.14 that they which preach the Gospell should liue of the Gospell If God hath ordained it first it is Gods ordinance and not mans Secondly if Gods ordinance then no other ordinance then that which hee hath appointed in his Word which is tythes and offerings without any mention of mans pretended competency 1. Cor. Ibid. Mat. 23.23 Heb. 7.8 Thirdly if Gods ordinance as a morall duty and in the time of the Gospell then not to be abrogated Hath God called you to saluation by our Gospell here in my text and to obtaine the glory of our Lord Iesus Christ by the preaching thereof And shall not we obtaine at your hands those temporall things which are not yours but Gods ours that not of almes begging Frier-like but of right belonging vnto vs Will Christians be worse then the Pharisis in the performance of this duty How then doth our righteousnes exceed the righteousnes of the Scribes Pharisies Quomodo abundat iustitia nostra plus quàm scribarum Pharisaeorum Origen Homil. 11. in Numb si illi de fructibus terrae suae gustare non audent priusquam primitias sacerdotibꝰ efferant et Leuitis decimae separentur et ego nihil horum faciens fructibus terrae ita abutar vt sacerdos nesciat Leuites ignoret diuinum altare non sentiat Hieron in glos super illud Mala 3. Omnem decimam Chrysost super illud Mathaei Quidecimatis And heare what S. Hierom saith to like purpose Quia non reddidistis decimas et primitias idcircò in penuria et fame maledicti estis quia dum parua subtraxistis et totam abundantiam frugum et possessionum vestrarum perdidistis sciatis vos ideo perdidisse abundantiam quia fraudastis me parte me● moneo igitur vt reddatis mihi mea er ego restituam vobis vestra Because ye haue not giuen me my tythes and first fruites ye are cursed with penury and famine because that whilest ye with held small things from mee yee lost the whole abundance of the fruites of your possessions Know yee then that therefore ye haue lost abundance because ye haue defrauded me of my part Therefore I warne you that you restore vnto me those things that are mine and I will restore those things that are yours And these words The tenth is mine saith the Lord Leuit. 27.30 is a morall position not abrogated with other ceremonies of the Law but is still in force for as long as Melchizedecks that is Christs Priesthood remaineth which is for euer vsque ad huius seculi consummationem to the end of the world so long doth the maintenance belong vnto the Priesthood It is against the rules of Logicke to write or dispute De●iis rebus de quibus non est dubitandum An ignis sit calidus And therefore I am sorry that there was euer occasion giuen by any to question this truth which is so apparant both by authority of Scriptures Math. 23.24 Fathers and Councels Wherein we may see the payment of

Here first we see that tythes ought to be paid vnto Christs Ministers as they haue a lease of them from him during their mortall liues But the inheritance of tythes belongeth to Melchisedecks that is to Christs Priest-hood which liueth a Priest for euer and vnto whom they are rightfully and truely due and ought to bee paid so long as his Priest-hood remaines which is Ad huius seculi consummationem to the end of the world so long doth the maintenance belong thereunto and this is not a temporary leuiticall right as due onely in Leuies time for hee had but the assignation and lease of tythes but during his priest-hood but a perpetual duty done before Leuies time for Leuy saith the text paid tythes in Abraham Heb 7.9 and must bee done also after Leuies time to Melchisedecks that is to Christs perpetuall priest-hood for euer As touching the opinion of the Fathers for paying tythes 2 The Fathers opinion of Tythes I will onely cite two or three places for breuities sake Origen in his 11. homily vpon Numb hath these words Quomodo abundat Iustitia nostra plus quam Scribarum et Pharisaeorum si illi de fructibus terrae suae gustare non audent priusquam primitias sacerdotibus efferant et Leuitis decimae separentur et ego nihil horum faciens fructibus terrae ita abutar vt Sacerdos nesciat Leuites ignoret diuinum altare non sentiat How doth our righteousnesse abound more then the righteousnesse of the Scribes and Pharisies if they durst not once taste of the fruites of the earth before they had paid tythes thereof to their Priests and the tenth separated to the Leuites I doing none of these do so abuse the fruites of the earth that neither the Priest nor Leuite nor the diuine altar hath any taste or feeling thereof Cypri in epist 66 The presbyters haue nothing to doe with secular affaires but as the Leuites which had nothing to doe but to attend on the altar so hath the Lord prouided for Ministers that they might not bee drawne by worldly occasions from their holy businesse but might liue of that honourable stipend with their bretheren as they who receiued tythes of the fruite of the earth Here is no new coyned competence mentioned but that honorable stipend due to Leuies successors Aug. in Math. cap. 23. Haec est Domini iustissima consuetudo vt si tu illi decimam non dederis tu ad decimam reuocaberis id est Daemonibus quae est decima Angelorum associaberis dabis inquit impio militi quod non vis dare sacerdoti This is the iust custome of God that if thou wilt not giue him his tenth thou shalt bee brought backe to thy tenth and shalt be ioyned with deuils which is the tenth part of Angels c. Si decimam dederis Aug. ibid. non solum abundantiā fructuum accipies sed etiam sanitatem animae et corporis consequeris c. If thou paist tythes thou shalt not onely receiue abundance of fruites of the earth but the sweete fruite also of the soule and body S. Ierome also hath these words Quia non dedistis decimas et primitias Hier. in glos super illud Mal. 3. idcirco in penuria et fame maledicti estis quia dum parua subtraxistis et totam abundantiam frugum et possessionum vestrarum perdidistis sciatis vos ideo perdidisse abundantiam quia fraudauistis me parte mea moneo igitur vt reddatis mihi mea et ego restituam vobis vestra Because yee haue not giuen vnto mee my tenths and first fruites yee are cursed with penury and famine because that whilest you with-held small things from me yee lost the whole abundance of the fruites of your possessions Know yee then that therefore yee haue lost abundance because ye haue defrauded me of my part Therefore I warne you that you restore vnto mee those things that are mine and I will restore vnto you those things that are yours Infinite places moe I might rehearse to this purpose but for breuities sake I will onely quote them As Augustine in sermo de decimis Inferte omnem decimam Chrysost super illud Mathaei cap. 23. Qui decimatis c. Hiero. in Malachiam 3. Inferte omnem decimam c. et reuertimini c. Chrysost ibidem Chrysostom homil 3. aduersus Iudaeos idem homil 4. de verbis Isayae Idem super Math. Idem hom 8. imperf Operis Idem homil 34. homil 38. homil 43. Operis imperfecti with many moe places to like purpose And as concerning Councells Decrees and Councells I will onely but quote them for breuities sake in the margent for after the diuisions of parishes which was by Dionysius Bishop of Rome Decreta Dionys caus 13. q. 14 Dionys caus 3. q. 2. Plat. in vita Dionysii Polydor. Virgil lib. 4. c. 6. Decret Dionysi caus 3. about the yeare 266. were tythes assigned to their seuerall baptismall and parish Churches that none might intrude vpon each other which was long before the Councell of Lateran And therefore it is an error which some hold that tythes were not due nor assigned to parish Churches before the Councell of Lateran for Dionysius himselfe saith Caus 3. q. 2. Singulas Ecclesias pro suis ministris assignauimus c. Wee haue assigned seuerall Churches for seuerall Ministers Leo. 4. de decimis Concil Toled caus 16. 1. Idem Quicunq voluerit and diuided to each their parishes and Church-yards and appointed that euery one should haue their proper right so that none may intrude vpon the parish of another So saith Anastasius in his Canon Statuimus c. To the like purpose saith the Councell of Wor. q. 7. Et Marcellus Patauinus Defens Pac. part 2. Can. 14. Conc. Toled ses 4. Can. 32. Concilium Matisconense ses 2. Can. 6. et caus 16. q. 1. Thus we see tythes to be due iure diuino by diuine right by Scriptures Fathers and Councels Now 3. or 4. arguments for proofe thereof Argumēts that tythes are due iure diuino First it is granted by all men the Ministers must haue by Gods Word sufficient maintenance and wages for their worke 1. Cor. 9.7 9.13 and other places If by Gods Word Ministers must haue Argu. 1 maintenance then either more then the Leuites had or lesse then the Leuites had or the same which they had assigned vnto them by almighty God But Ministers must haue maintenance by Gods Word Math. 23.23 1. Cor. 9.7 1. Cor. 9.13 ergo either more then the Leuites had or lesse or the same Now more then the Leuites had the world will not allow them neither doe the Ministers require it but are content with that portion that God assigned to their bretheren And to giue them lesse then the Leuites had is to vnder-value their Ministery and to make it inferiour to the Leuites Mosaicall Ministery and to