Selected quad for the lemma: king_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
king_n	aaron_n	abraham_n	order_n	72	3	5.6703	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

Tithing of them Pauls meaning to the Hebr. for that time was not come as is said they were poore new conuerted Christians euen those for whom Paul had gathered that collection in Achaia Asia and Rom● Paul onely as is said would draw them from Leui to Christ and that in the power and prerogatiue of Melchisedec in all things belonging to Leuies Priest-hood specially Blessing and Tithing They knew Tithes were due but not due to Christ this Paul teacheth them Let euery Christian ballance these arguments in the scales of an vpright conscience fixed and setled on the word of God and accordingly dispose of his affections § VIII Behold then lastly how fitly all things are matched in those types Comparison of Melchisedec Aaron and Christ and their veritie Christ Grace is ioyned to Eternitie and Law Bondage brought to an end Melchisedec Christs first freest and most perfect Priestly type and kingly too met Abraham freely without law and before Law and as a King fed him as a Priest blessed him all in freedome Abraham againe in whose loynes we were all then both fedde and blessed like a thankefull soule met also freely the free graces of God in Melchisedec likewise before Law And so Christ our true Melchisedec not commanded litle expected least of all deserued freely meeteth Abraham and all his seede ever feeding blessing to saluation and therefore must all we the seede of Abrahams flesh and faith returne to him 2 Cor 5.19.20 and to those in whom he hath put the Ministerie of reconciliation Tithes freely not as Legally coacted And this for Grace and Eternitie Now betweene Melchisedec and Christ interuened another solemne and great high Priest also Aaron But how quite after an other order and manner long after both Melchisedec and Abraham all in bonds called commanded his very sacrifices brought by force to the Altar nothing freely And so Abrahams posteritie ga●e him the like meeting Tithes by force of law Bondage and bonds on both sides Grace then beginneth and Grace endeth The Law coupled Melchisedec to Christ The Law goeth betweene as a bond coupling Grace to Grace Melchisedec to Christ And so Melchisedec as Gods Priest and Christs type with the Ministerie of Christs Gospel make vp both but one poynt in the Office-worke of our saluation Euen as an Euening and a Morning Gen. 1.5 made vp but one day in the Creation Christ was but as in dawning then he shineth now In Melchisedec he put the Word of benediction in his Ministerie he hath put the Word of Reconciliation Melchisedec typed Euerlasting promises in Christ his Ministry preach euerlasting performances in Christ Now glad promises and glad tydings of their performances are but one and therefore their maintenance iustly one Tithes Inheritance Leui a linke of the same chaine also a Priest of the same worke in effect though different in forme a Remembrancer for supporting the weaknes of those dayes interuening betweene the promises and the performances typing and foretelling by numbers of rites thousands of times Christs comming in their carnal sacrifices till they poynted him out as by a fingerly demonstration whom our Ministerie now Preach in a heauenly contemplation The dores of Faith in those dayes were much their Eyes Hic est and so trust●es Thomas must first put his finger in his side and then beleeue The dores of faith in our true Melchisedecs dayes are most our eares by hearing and so euen Abraham beleeued hic erit and it was imputed to him for Righteousnesse And he sawe the day of the Lord and reioyced But wee Hic fuit and therefore Blessed are they that haue not seene and yet beleeue So the generall end of all is one and the generall Inheritance for all still one Leui was vnder the Law as a tenent at will remoueable Melchisedec Christs Ministery as Freeholders Oaken-tenants Diuersitie of Orders made not diuersitie of Inheritance Tithes and Priest-hood came and goe together not Tithes and Leuies Priest-hood and therefore must not end till all Priest-hood end for Melchisedec yet liueth a Priest and taketh Tithes See part 1. c. 6. To that question then made part 1 cap. 6. Why the last § IX age of the world may not serue God without Tithes as the first two thousand yeeres did Order once setled must neuer be left The answere is euident We must neuer fall backe from Order to Confusion nor from Substance to Ceremonies This were to go backe againe from Canaan to the Flesh-pots of Aegypt from Heauen to Hel. Why may we not serue God without the Tables of the Law as they did two thousand yeeres They had the Image of that Law by nature and partly doubtlesse by Tradition so were they both by Law of Nature and Tradition prepared to a Tithing as fell out betweene Melchisedec and Abraham The first age was a time of confusion the people had no rest Deut. 12.8 c. and so small order but being once past Iordan they must not doe as of before Now are we past all the Bondages in Christ and must not go back againe to the Bound-Ages of the world Otherwise we inuert the whole method both of Creation and Redemption Creation began from darkenesse to light Euening and Morning made a day Redemption from falling to rising from beggerly rudiments of the Law to the rich reuelations of the Gospel from perishing types to eternall Verities And the Gospel againe in it selfe still growing Heb. 5.13.14 from milke for babes to strong meat for men of age We must euer grow neuer decrease Therefore Christ the first Author of Grace and perfection of all grace hath not cast all againe in the Chaos of Confusion Then seeing Nature at first freely doted The right of Tithes concluded Grace ensuing distinctly defined Iacob instructed in grace solemnely vowed Law succeeding strictly commaunded the Gospel reuiuing hath by reasons ●enued the Primitiue Churches by practise restored Tithes for Gods worship Let vs euer hold that Tithes are onely the true Inheritance of the Church flowing immediatly from God to his Ministerie in all ages as wee defined them part 1. cap. 1. The summe then of all the proofe from the Circumstance of time is Whatsoeuer is due to an eternall Priest is perpetuall by due Tithes were and are due to Melchisedec an Eternall Priest Ergo Tithes are perpetually due And by Consequent this Priest being the High-Priest of the Gospell Tithes are due to the Gospell CHAP. VIII The time of Melchisedecs first Tithing Foure doubts in his posterities Tithing To whom from whom whereof and for what vses Tithes are to be taken and imployed And if Princes may Tithe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what TITHES thus setled as the Churches true Inheritance § I these doubts rest to be resolued How long Melchisedec Tithed First in Melchisedec and Abraham our Fundators Secondly in their succeeding posteritie In Melchisedec touching the time and continuing of his Tithing

extremities to bee auoided are Hunger and Surfet Want killeth the Prophet and Riches makes his graces roust But to speake at home now Say that our Leuites § IX should fast as too many of them doe Shall our people faire the better No for if Leui charge not Laickes ouercharge A shame of shames Our Pulpits preach Christ Our Parliaments forfeit Christ and our poore Commons pilled vnder colour of paying to Christ The tricke of it was Christ and the King both cosened That Tithes were vpon the sudden found vnfit for the Church but very fit for the King for the time as yong as our Reformation All must be annexed to him So was he but not long both King and Priest a new Melchisedec He Tithed once if once but neuer more For as they scorned Christ they scoffed the King conueying straight from his one hand what they put in his other So they found the King Minor they made the Church-men Minor and shutte them both vp in the Order of Fratres minimi Now the Tithes being gone we must haue for the fashion Lords of the Plot Lords Modefears booked stipends but nothing like Gods booke Gods book gaue Leui substance for shaddowes our Lords giue Leui shaddowes for substance God commanded such Leuit. 27.31 as would redeeme their Tithes from Leui to adde a fifth part more aboue the Priests valuation Our Lords giue Leui a fifth part of his owne Tithes according to their valuation Abraham gaue Tithes of all the Spoiles and we make Spoile of all the Tithes And these fortie yeeres by-past haue not sufficed to tell vs Quotum quantum nor quomodo Christs Ministerie may be maintained Tithes being abstracted A confusion arising onely from reiecting Gods conclusion and so much the more confirmed that their trauels are still turned vpon Tithes Tithes they will not giue yet out of Tithes they must giue what they list giue So we haue pro Sacri-lege Sacrilege legittimated 2. Chron. 31. And now our Hezekiah whose age and knowledge informe him vnto reformation of those their errors while his Highnesse beginneth to question with his Leuites touching their heapes or rather hopes of heapes and would willingly remoue these Tobiahs from the Church-chambers Alas he findeth Achan the best part of Israel Nehem. 13.4 many Ierosylites few true Israelites Robbers not Restorers of Leuies portion Rom. 2.22 Heare O Heauens and hearken O Earth Esai 1 2. Ier. 5.9.29 2. Chro. 24.22 Shall I not visite them for these things saith the Lord Or shall not my soule be auenged on such a Nation as this Doubtlesse The Lord looke vpon it and require it Amen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 AN APPENDIX ADDED OF NEW ANSWERING SOME OBIECTIONS moued namely against this Treatise and some others I finde in later Writers as that noble learned SCALIGERS Diatribe de Decimis and Mr. IOHN SELDENS Historie of Tithes THIS Appendix Deare Reader ariseth from two Reasons First diuers doubts mooued by a Religious and learned Gentleman vnto my selfe after h●e had long agoe perused this Treatise Secondly from some other doubts which I haue read in that Noble and learned SCALIGERS Diatribe de Decimis and in Mr. IOHN SELDENS History of Tithes published this present yeere Of both which I was bound to take notice for loue of the Truth and all that loue it holding still for my End Edification and Charitie as my way to it for he that walkes not so he may well speake Truth but not Truely The first were sent me in these words as followeth Sir I haue perused your Sacril ge wherein I reuerence great Learning iudgement quicknesse and dexteritie such as I know not if any shall come after to handle that subiect better so that I maruell not that *** became superstitious touching it Yet for my better satisfaction and to quicken your quicknesse yet further I haue obserued some things to be recommended to your consideration and resolution as doubts to mee chiefely in the second part which many wayes imports the first as relatiue to it CHAP. I. §. II. In the second part Galath 4.9 WHy say you had these Beggerly Rudiments and that perishing Priest-hood of the Law so rich a Patrimony and the glorious and rich Reuelations of the Gospell so beggerly a Ministery Obiect Because their riches and formes are very diuers if not flat contrary as consisting the one in shew the other in substance the one altogether spirituall the other much earthly And Beggerly is spoken by the Apostle in another sense for they were that way not poore Answ I take Beggerly iust as you doe with the Apostle there but on the part of the Gospell I take it for Pouertie But what reason can be drawne from their rich shewing Rudiments and rich assured maintenance to make the substance of the Gospel be shut vp in vncertainty of sufficient maintenance Againe their rich Rudiments that is Typicall glories had the owne rich and like maintenance too but their Patrimonie in this Treatise being onely Tithes Inheritance was also rich and certaine and more due to them for their scattered seruices abroad in their Synagogues then their Ceremoniall and Typicall Temple-rites as we haue proued Part. 1. cap. 5. § 2. and 3. Should the Gospell also be frustrate of this So as it can neither tell what nor whom to craue As for example Some Parishes with vs doe yeeld for Parsonage Tithes some fiftie chalders of victuall which we may value at fiue hundred pound sterling Such a Lord or Laird forsooth must be Parson by vertue of that Vile Act of Annexation as his Maiestie termeth it Basilicon Doron So Tithes are still made Inheritance but by Gods Law to Leuites by Mans to Lord and Laicks But what and whom now shall the Lords Parson the Leuite craue Surely the Lord-Parson will perhaps giue the Lords Parson a tenth part of the Lords Tithes and this he assigneth him to be leuied of such a tenth part of his flock as they may agree vpon and so the lesse benefit the more credit for he makes the poore Parson halfe an High-Priest and giues him in lieu of Decimam Decimarum Decimā And as his Lordship diuideth with him the profits so doth he proportionally his Flock for he receiueth this tenth part but frō the tenth part of his flock whereas by Pauls doctrine 1. Cor. 9. Galath 6. the Parson is to eat of the milke of his whole flocke And He who is Catechized must make him who Catechiseth partaker of all his goods So such as pay their Tithes to their Pastor hold themselues more properly his Flocke then such as pay him none and yet all pay to the full Is not this a Beggerly Ministery both in meanes and manners If then we will haue Tithes why not as the Lord ordained them They will say by Positiue and Nationall Lawes But such Lawes a● first gaue them to holy Church till this Vile Act came If we will haue no Tithes then