Selected quad for the lemma: end_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
end_n	oath_n	strife_n	swear_v	3,032	5	9.0688	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A74947	Rayling rebuked: or, A defence of the ministers of this nation: by way of answer to the unparrallel'd calumnies cast upon them in an epistle lately published by Thomas Speed merchant of Bristol, unhappily become the Quakers advocate. Wherein, some Scriptures are opened, and diverse things objected by the Quakers, examined and answered. With an hortatory epistle prefixed to fasten Christians to Jesus Christ in these un-glewing times, wherein so many play fast and loose with him. By William Thomas minister of the Gospel at Ubley.	Thomas, William, 1593-1667.	1656 (1656)	Thomason E883_5; ESTC R207300	68,071	90

in familiar conference The Apostle therefore addes but let your yea be yea and your nay nay that is in common discourse let there be no oath at all But a constant and candid expressing your selves in simple and stable affirmations and negations In brief that which Christ speaks is not against all swearing wherein the Name of God is so much advanced in his Omniscience and Justice but against creature-swearing and common swearing we may therefore put our Saviour and his Apostle together and conclude that both Christ and James whose words we may call a comment upon our Saviours words do not take away the use but establish the reverence of an Oath by prohibiting the prophane and trivial taking of it up in mens common talke Let this then be the charge since these men will needs be charged that they absolutely deny the use of an Oath when yet God commands it in the Old Testament as a part of his Moral worship Exod. 22. 11. Deut. 6. 13. laying down also special rules for the holy use of it Jer. 4. 2. And with that the New Testament tells us that an Oath for confirmation is the end of all strife Heb. 6. 16. Let them consider therefore upon what good account they put an absolute end to that which God himself saies puts an end to all strife But this man sits and laughs at this necessary and effectual assistance for the administration of Justice and speaks as if he would let the world know that he will neither swear himself nor get any body else to swear for him to obtaine that which is duel to him for if it be not thus but he will seek his own as Ministers seek their own then he himself will be accounted one of those Orthodox men among whom he is so loath to be numbred T.S. 6. They are bold to assert that in taking Tythes for preaching we are true neither to the Old Covenant nor the New Not to the Old because Tythes were the maintenance peculiarly appointed to the Tribe of Levi of which Tribe we cannot say we are and also the Tythes of old were by command to be put into a store house whether the stranger the Fatherlesse and widow were to come and eat of them and be satisfied which we practise not not to the New Covenant for that Jesus Christ hath put an end to the Levitical Priesthood and consequently to all the maintenance and appurtenances there to belonging W. T. A. 1. Though we are not of the Tribe of Levi yet we are Ministers of the Gospel taken from among men ordained for men in things pertaining to God So there is an agreement in the generality of the office and such a succession and correspondency in regard of the spiritual substance of it that New-Testament officers taken from among Gentiles are prophecied of under the name of Priests and Levites Isa 66. 21. with Rom. 15. 16. 2. As we are not properly of the Tribe of Levi so we have not those Tythes that were appropriated to that Tribe It s true we receive a portion of the fruits of the earth called Tythes yet it comes very short of that ample proportion which the Tribe of Levi had i who yet besides the Tenths and Fift-fruits and the share they had in the sacrifices had also 48. Cities with their suburbs 3. Tythes were not so appropriated to them but that there was one Tythe for the people themselves Deut. 14. 22. 23. and another Tythe was to be laid out for the poor Deut. 14. 28. 29. which was called the Poor mans Tythe If people were to lay out a Tythe for the use of the poor now as they did then we should be as far from hindering them of it as this writer from a just imputation when he speaks of not practising that by our selves in these times which was to be done by the people in those times and yet out of that we have the poor have an allowance both by way of yearly pay and of voluntary Almes 4. For the objection of being true neither to the old nor new Covenant I answer that we are true to the new Covenant under which we stand because though Christ hath put an end to the Levitical Priesthood yet he hath not put an end to the Church Ministry nor to that maintenance which is necessary for it for there is a new Gospel-Ordinance to establish it to wit that they which preach the Gospel should live of the Gospel 1 Cor. 9. 14. 5. Whereas it is objected here that the Levitical Priesthood is gone with all the appurtenances whereof Tythes were one thereunto I answer that Tythes may be considered two wayes 1. In the general nature of a maintenance of the servants of God in the service of God As to speak more plainly and by way of instance in regard of the matter now in hand the Levites having no part nor inheritance with their brethren Deut. 14 27. and yet being Gods special Officers about the service of the Tabernacle wherein there time was taken up they had need of a sufficient support for them and theirs In this respect Tythes belonged not to the Ceremonial but rather to the Judicial Law as the Levites were a part of that body of people all of which was to be provided for in the land of Canaan yea we may say to the Moral Law of the 2 and 4. command of the first Table as they were Gods servants And to the 8. command of the 2. Table as they were the servants of the Church laboriously imployed for them according to the rule of service prescribed in those times Now to apply this In this nature we take Tithes that is as they serve to make up a fit maintenance for the support of the servants of Christ in the service of Christ for the people of Christ who partaking of spiritual things from us ought in equity to minister carnal things to us Rom. 15 27. 2. Tythes are considered under the notion of the support of and their speciall application to the ceremonial service Now as they were given received and made use of to maintain and uphold that old Testament worship and the Priests and Levites in order to that so they are abolished we lay no claim to them in that relation but yet the Tenth being the onely maintenance designed unto us we do with a good Conscience take it because there is no ceremony in the proportion that is in maintaining the ministry by laying out a Tenth but only in the old Testament application Tithes were an appurtenance to the old ceremoniall worship but they were not in themselves a Ceremonial appurtenance for we find a tenth part given to God long before the Ceremoniall worship was instituted by the hand of Moses Gen. 28. 22. Yea whereas he saith they were appropriated to the Levitical Priest hood or to the Tribe of Levi we finde them paid by Abraham to