Selected quad for the lemma: law_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
law_n	aaron_n	abolish_v	old_a	37	3	5.0807	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A13216	Redde debitum. Or, A discourse in defence of three chiefe fatherhoods grounded upon a text dilated to the latitude of the fift Commandement; and is therfore grounded thereupon, because 'twas first intended for the pulpit, and should have beene concluded in one or two sermons, but is extended since to a larger tract; and written chiefely in confutation of all disobedient and factious kinde of people, who are enemies both to the Church and state. By John Svvan.	Swan, John, d. 1671.	1640 (1640)	STC 23514; ESTC S118031	127,775	278

See Mat. 10. and Luk. ch 2.8 10. ver 3. Then after them the seventie Disciples Christ likened the first to sheepe the second to lambes thereby declaring that there was a greater dignity in the one then in the other and that the first-sent had not onely the priority of time but of place and authoritie It was Christs owne act and therefore let no man presume not so much as to thinke of joyning together those whom Christ hath put asunder And so saith the ordinary glosse Sicut in Apostolis forma est Episcoporum sic in septuaginta Discipulis forma est Presbyterorum secundi ordinis as it is alledged by Stella and Aquinas It is also so understood by Theophilact and sundry others upon the tenth of Luke viz. that the seventy were inferiour to the twelve Some expresse it thus that the seventy in stead of Aarons sonnes should be amongst us as inferiour Priests others thus that the twelve were as the chiefe Captaines and Commanders in the Church And although in these ordinances it is as if Christ tooke patterne from the Law wherein all Priests were not equall yet is it nothing against the abrogation of the Law For the Ceremonies both might be and were abolished although the forme of the old governement bee still retained seeing that was a thing which pertained not so much to types and figures as to that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or rule of doing things decently and in order for paritie is the next way to bring all things to an Anarchy and so no order unlesse there bee an order in confusion And without doubt when our Saviour said Dic Ecclesiae Tell it to the Church he had an eye to those whom hee had made cheife in authority above the rest And all this whilst Christ lived Next if we have respect to the times of the Apostles we shall find that Saint Paul though last called 2 Cor. 11.5 yet not a whit inferiour to the ●hi●fest Aposles by warrant from the holy Ghost appointed Timothie to bee a Bishop over all the Churches of Ephesus saying I besought thee to abide still at Ephesus when I went into Maced●nia 1 Tim. 1 3. to charge some that they teach no other doctrine At the end therefore of the second Epistle to Timothy it is said that it was written from Rome to Timotheus the first elected Bishop of Ephesus Tit. 1.5 And to Titus he also writeth thus For this cause I left thee still in Crete that thou shouldest set in order the things that are wanting and ordaine Elders in every City The end likewise of that Epistle witnesseth that it was directed to Titus the first elected Bishop of the Cretians And in the stories of the Church declaring the Acts and Monuments of ancient times thus we read Eusebius reporteth in his third book and fourth Chapter of Ecclesiasticall historie that Timothy was the first Bishop of the whole precinct of Ephesus in as ample manner as Titus was cheife Bishop of all the Churches of Crete 〈◊〉 2. c. 16. Hee also writeth that Saint Marke did institute the Churches of Alexandria lib. 2. c. 24. And in another place that Anianus did immediately succeed Marke the Apostle in the said Churches of Alexandria And againe Iulian the tenth had the Bishopricke of the same Churches 〈◊〉 5. c 9. and in his third booke and 20. chapter speaking of Saint Iohn When he returned saith he out of Pathmos to Ephesus at the request of others he visited the places bordering thereupon that he might ordaine Bishops constitute Churches and elect Clergie men by lots whom the Holy Ghost had assigned and comming to a City not farre of he cast his eyes upon that Bishop which was set over all the rest and unto him hee committed the tuition of a young Gentleman saying I doe earnestly commend this young man unto thee witnesse Christ and his Church Nay before this alledged of these Apostles we read in scripture of Philip one of the seven Deacons who being sent forth an Evangelist preached and baptized but neither might nor did ordaine others to doe the like For when the Apostles heard that Samaria had received the word of God they send thither Peter and Iohn because they had power of imposition of hands which Philip had not as is recorded in the eight chapter of the Acts of the Apostles Act. 8.14.17 Nor did Saint Paul but set downe rules how Bishops should behave themselves which were in vaine if the Church ought of right to bee without them But among all passages this may not slip namely that the seven Churches of Asiae had their Bishops even at the very time when the Spirit of God endeavoured to lay open the particulars of their faults And yet amongst all the things worthy of blame wherewith they were charged there is not a word against them for being governed by Bishops and surely that order had not escaped reprehension if it had not beene knowne to have beene of divine Institution And next the testimonies being thus cleare can any but a mad-man thinke that they are meant only of ordinary Parish Priests such as are now as if every such Priest should bee a Bishop Or if of other Bishops is there any colour for it that they should be Bishops onely in title without jurisdiction when one as we see is plainly said to have the governement of many Churches which by the Apostles were founded planted constituted or appointed Certainly the word Churches in the plurall number doth not import more Catholike Churches then one for there is but one and therfore by Churches is meant the severall plantation of Churches to be setled and governed by their Bishops some one having the cheife oversight of as many as were within the bounds of one precinct and some other of as many as were within the bounds and limits of another precinct For that word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used by Eusebius is thus to be taken both the word Churches formerly mentioned as also the grammaticall signification thereof doe fully witnesse Of which Scapula in his Lexicon writeth after this manner namely that it signifieth Accolarum conventus et Accolatus sacraque vicinia And therefore may bee taken for many Churches within any limited Precinct or jurisdiction namely for a Diocesse either large or small which is but as a great and generall Parish Mr. Seld. hist of Tithes c. 6 page 80. the lesser being since called by the same name because they limit the people unto which particular Church they are to go and unto which to pay their tythes Thus were the first beginnings The imitations continuations and inlargements were afterwards and built upon the same grounds when as the number of beleevers increased there was a more generall division of Congregations into a greater number of particular parishes Yet so as they were to have their dependance on the mother Churches first erected and to be governed by every such Bishop

appoint him what he shall require For when hee tooke the Levites to himselfe and for his service instead of the first-borne no man might be suffered to proportion the quota pars of their allowance Numb 18.21 what they were to have was by Gods appointment For I sayth he I have given c. The Lawes therefore which have beene made insundry places of the Christian world concerning the paying of Tythes are not to be reckoned as the fountaines from whence wee claime our right but rather to bee taken as good and wholesome Laws made in favour of the Church for the maintenance of divine right and for restrayning the filthie wickednesse of such devourers as would not have payd them had not the feare of humane Lawes beene more powerfull with them than the Law of God Audi ergo indevota mortalitas for this is the true and onely end of such Christian Lawes as will better appeare if I mention some which I shall do and those of no farre fetcht proceedings neither but of the ancient Kings Bishops and Nobles of our owne Land I. And first in the yeare 786 with the full consent of the Lords both spirituall and temporall there was a generall Synod held under Elfwold King of Northumberland and Offa King of Merceland where among other words to the same purpose thus we reade Therefore we adjure all men that they studiously endeavoure to pay the Tenth of all that they have quia speciale domini Dei est because the Tenth is God's speciall part II. In the yeare 855 King Ethelulph made a Law concerning Tythes Totam terram suam ad opus Ecclesiarum decumavit propter amorem Dei redemptionem sui In the conclusion of which grant this is added Qui autem augere voluerit nostram donationem augeat c. That is But if any will be willing to augment this our donation the Lord Almightie make his dayes prosperous Si quis vero minuere vel matare praesumpserit c. But if any shall presume either to lessen or change the same let him know that he shall give an account for it Ante Tribunal Christi nisi prius satisfactione emendaverit that is Hee shall give an account for it before the Tribunall of Christ unlesse before that time he make satisfaction for the same III. In the yeare 930 or thereabouts King Athelstan made a Law for Tythes and grounded it upon the example of Iacob and athoritie of certaine Texts in the holy Scripture whose words concerning his owne goods to his Stewards and Overseers be these Vt imprimis de meo proprio reddant Deo decimas IV. About the yeare 940 in a great Synod held under King Edmond it was strictly enacted That all Christians should pay their Tythes upon forfeitur of their Christendome V. Neere about the same time were certaine Constitutions made by Odo Arch-bishop of Canterburie in the tenth Chapter whereof we reade the same adjuration which we read before in the lawes of Elfwold and Offa. VI. And in a Councell held under King Etheldred about the yeare 1010 Declmationes frugum vitulorum agnorum c. Domino per singulos annos temporibus rependantur congruis VII Also in some of the Lawes of the sayd Etheldred thus Et nemo auferat Deo quod ad Deum pertinet the words being spoken concerning Tythes VIII And in the Lawes of King Knout thus we reade Reddantur Deo debitae rectitudines annis singulis that is let God have his dues yearly payd him IX And againe in the Lawes made by King Edward the Confessour concerning Tythes this is written Decima garba Deo debita est ideo reddenda that is The tenth sheafe is due to God c. And againe Decima pars ei reddenda est qui novem partes simul cum decima largitur that is The tenth part ought to be payd unto him who giveth the nine parts together with the tenth X. And in the 21 yeare of King Henry the Second among other things this was decreed as in a Synod at Rosne viz. Omnes Decimae terrae sive de frugibus sive de fructibus Domini sunt illi sanctificantur All the Tythes of the Land whether the increase of the Earth or of Trees are the Lords and sanctified to him By all which Tenne testimonies beside other which might be gathered it well appeareth that these godly Kings grounded their Lawes for the performance of this dutie of paying Tythes upon the Law of God and did not declare that by vertue of their Lawes they were first of all due but that by vertue of their Lawes the jus divinum was upheld and the obedience thereunto commanded Wherfore where such lawes are enacted the Clergie may take up that old Grace and say Deo gratias quod nos satias bonis Rusticorum contra voluntates eorum Which I English thus The Lord be thanked for this good banket Which comes from the Hinds against their minds And sure mee thinks hitherto the passages are all cleare and nothing to the contrary but that the Tenth is stil the Churches due Lesse cannot because the Ministery of the Gospel is in it selfe farre more glorious than the Ministery of the Law When we therefore speake unto Lay-men concerning these things wee may fitly say unto them as Pilates wife said unto her husband For as shee said Have thou nothing to doe with that just man so may wee say Have yee nothing to doe with these holy things They are separate and set apart from common use which separation of such a portion in case it had beene made but by men yet were it dangerous to alter it witnesse that direfull judgement in the fatall storie of Ananias and Saphira of which I have spoken a little before Oh but say some Object 7 the Clergy doth but betray their covetousnesse in pleading thus strongly for outward things And is it so indeed Answ why then have Lay-men the more their honour wrote in defence of what wee claime * See his reports in Bp. of Winch. case Sir Edward Cook Sir Henry Spilman Sir Iames Sempill those men of note have laboured to expell this sinne of Sacriledge have bent their forces point blanke against it and shal Clergy-men whom it more neerely concernes to rebuke the world of sinne bee forced to hold their peace and stay their pens or else be covetous Wee plead indeed but doe not strive immodestly when wee demand by an orderly proceeding that portion which the word of God assigneth to us Nor secondly is hee to bee accounted covetous who asketh but his own They are indeed covetous and injurious too who detaine the good from the owner thereof who rob Aram Dominicam to furnish Haram Domesticam Or in a word thus some who thus object are covetous others are prodigall and some are proud The very covetous are scarce content to allow themselves things necessary and convenient and therefore no marvell to see them grudge