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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
lord_n	aaron_n	abraham_n	order_n	54	3	5.9415	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A47743	An essay concerning the divine right of tythes by the author of The snake in the grass.	Leslie, Charles, 1650-1722.	1700 (1700)	Wing L1132; ESTC R11457	102,000	292

by the Vulgar Can it be thought says he that he gave Tythes of the Best Parts only How stands that with Giving Tythes of All Very well i. e. By Giving Tythes of All out of the Best Parts which was the Custom And it was thought a Neglect of God to Pay His Tythe out of the Worst Parts and not out of the very Best And Mr. Selden owns that the Syriack and Arabick Translations of Heb. vij 2. are Expresly so i. e. That Abram gave Melchisedec the Tythe not only of the Spoils but of All that he had And that this was the Ordinary Gloss of Solomon Jarchi upon these Words in Gen. xiv 20. Against all which he opposes That Josephus and the Targum of Jonathan Ben-Vziel say that Abram gave to Melchisedec the Tythe of the Spoils But this is no Contradiction to the other For if he gave him Tythes of All that he had he gave the Tythe of the Spoils likewise III. Mr. Selden c. 1. n. 2. squints an Objection against Abram and Jacob's Paying Tythe as supposing them to be Priests He supposes Melchisedec to have been Sem and consequently an Elder and a Superiour Priest to Abram But perhaps he thought it Inconsistent for one Priest to pay Tythe to another Priest though of a Superiour Order And hence wou'd not have it thought that Abram paid Tythe though he gave a Tenth Part i. e. that he did not give it under the Notion of Tythe or a Tribute Due to Melchisedec as his Superiour But the Superiority of Melchisedec above Abram is largely Argu'd Heb. vij And under the Law Num. xviij 26. the Levites were to Pay a Tenth of their Tythe to the High-Priest And if in this Sense Abram upon Mr. Selden's Supposition pay'd Tythe to Melchisedec ●hen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. vij 4. is Literally the Tenth of the Tythe for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as before observ'd signifies Tythe And so rarely does it signifie Spoils that except in this Text if it ●e so meant there Mr. Selden can ●nd but one Instance amongst the Greek Authors where it is taken for Spoils at least this must be Granted that Spoils is but a strain'd and ●ery unusual Signification of the Word And Abram supposing him 〈◊〉 Priest paying Tythe to Melchisedec argues the Superiority of the Priesthood of Melchisedec after which Order of Priesthood and not after the Order either of Abraham or Aaron ou● Lord Christ was Consecrated And this will Infer all that the Apostle a●gues from Abram's Payment of Tythe to Melchisedec Heb. vij as much a● if Abram were then a Lay-Man And he might then be a Lay-Man though he were a Priest afterwards For he was then only Abram it w●● before the Covenant God made with him and the Alteration thereupon of his Name into Abraham Gen. xv● whereby he was constituted The F●ther of the Many Nations of the Faithful to come But these Things concern not our Present Enquiry The●●fore let us Proceed IV. The Second Instance abov● mention'd for Tythes Gen. xxviij 22. is that of J●cob Against which it is Objecte● That this was only a Vow Answ It was a Vow Jacob. But not the●●fore only a Vow Men often a● most commonly Vow that which 〈◊〉 their Duty to do without Respect 〈◊〉 the Vow As to Vow to serve G●● more faithfully than we have done before Thus in this same Vow of Jacob's he Vows that The Lord shall be his God Will any say that The Lord was not his God before And indeed this of Dedicating the Tythe to God was no more than a further Declaration that the Lord was his God Because Offering of Tythe was a Part of the Worship of God And therefore Jacob did by this Declare that The Lord only should be his God because he would Offer his Tythe only unto Him It was the Custom of the Nations among the Heathen to Offer their Tythes to the God whom they Ador'd And therefore some Offer'd their Tythes to One and some to Another of their False Gods But Jacob here Vows to The only True God That He only shall be his God and that he will Offer his Tythes to none other God but to Him alone For to whom we Dedicate the Tythe we acknowledge to have Receiv'd the other Nine Parts from him of which the Offering of the Tenth is 〈◊〉 solemn Acknowledgment And the Vowing or Dedicating them though Due before was Customary with the Jews as well as the Heathen for so it is commanded Ecclus● xxxv 9. Dedicate thy Tythes with Gladness And none will say that they were not Due among the Jews eve● before their Dedication of them SECT VII That the Gentiles did Pay Tythe● to their Gods I. THE Great Opposer of Tythe● the Learned Mr. Selden cannot Deny this But in his Histo●● of Tythes cap. 3. he Endeavours t● Lessen this as much as he can b● offering some of his Conjectures 1. That they were Pay'd only by Particular Vows 2. Not by any Law Enjoining them 3. Not Generally 4. Not Yearly 5. Only to some Particular God as among the Romans to Hercules c. 6. Only of some Particular Things not of all our Increase of every sort In every one of which Particulars he has been sufficiently Confuted by several Learned Answers which have been made to that Book of his Dr. Comber last of all has Collected these and added to them And put that Matter I think past a Reply But I intend not to trouble the Reader with a Repetition of any of these Because what Mr. Selden himself allows is abundantly sufficient to my Present Purpose And indeed to Confute himself in every one of these Heads to which I have reduc'd all his Pretences whereby he Endeavours to invalidate the Practice of the Gentiles from being a Testimony to the Divine Right of Tythes For However they paid their Tythe 1. Whether of Every thing or only of Some sorts of their Encrease 2. Whether to one or to more of their Gods 3. Whether Annually or Occasionally 4. Whether Generally or only the Devouter sort 5. Whether thereunto Requir'd by their Municipal Laws or not Or 6. Whether with or without a Particular Vow Yet this remains uncontroverted upon either side of these Questions That the Notion of Tythes as being due unto some God or other was receiv'd among the Gentiles and that time out of Mind which is all the Use 〈◊〉 have at Present to make of thi● Custom or Tradition of the Gentiles And of which I will shew the For●● in summing up the Evidence In the mean time let me enlarg● so far as to shew the Reader how f●● Selden himself do's yield the Cause i● all these Captious Questions which h● puts in Prejudice to the Divine Rig●● of Tythes II. But first I must obviate a Mista●● which may arise from the Use of th● word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 First-fruits For th●● in the Levitical sense of the word 〈◊〉 is distinguished from

Himself is the Best Pattern that can be follow'd in other Nations where their Circumstances will allow of it But all the Rest of the Levitical Law except the Typical the Ceremonial and the Judicial were Confirm'd by Christ and needed no New Injunction Now it is Evident That Tythes were no Part either of the Typical or Ceremonial Law They were no Type of Christ For Christ is call'd by the Name of His Types 1 Cor. v. 7. Christ our Passover is sacrificed for us But Christ is nowhere call'd our Tythe Tythe had another End and Tendency which was an Acknowlegement and Homage Due to God as the Author of all the Good we Receiv'd in this World And that it was his Blessing alone which gave Success and Encrease to our Labours This Respected God as our Creator and Preserver but had no signification as to the In-Carnation Sufferings Death and Resurrection of Christ. And therefor was no Type of Him And therefor was not Fulfill'd or Ended in Him The Reason of it is Eternal and must last while God feeds Man upon the Earth And has been ever since God Created Man upon the Earth It was Long before the Law and therefor not taking its Rise from the Law cou'd not be Abrogated in the Law It is true it was a Part of the Law as being anew Enjoined in the Law and so was a Municipal or Judicial Law among the Jews But it do's not therefore Cease to oblige other Nations as other Parts of their Judicial Law may cease because 1. The Justice and Equity of it is nothing Peculiar to the Jews but Equal to all People and Nations whom God do's Preserve and Feed But 2dly Other Nations were in Possession of it long before the Law of Moses and after not from the Law of Moses but from its Original and Vniversal Obligation and therefore the Abrogation of the Law of Moses had it been every word Abrogated cou'd not have Dissolv'd the Obligation of Tythes But Tythes belonging to no Part of it that ceas'd upon the Coming of Christ consequently is still confirm'd unless it can be shewn that Christ has Discharg'd it Christ did not anew Institute the Decalogue but left it of Force because not Alter'd by Him And so it is of Tythes II. But Christ has not only by his not Forbidding confirm'd Tythes but has given Express Approbation of them Matth. xxiij 23. Where he says These things i.e. the paying Tythe of the smallest things as of Mint Annise and Cummin ye ought to have done And in his Parable of the Pharisee and the Publican Luk. xviii 12. He reckons Paying Tythe of All that we Possess as an Act of Worship and Devotion to God Which sure He wou'd not have done if it had been then Abrogated But if you say that this was spoke to the Pharisees not to His Disciples Origen who put this Objection gives an Answer That He wou'd not have Commanded that to the Pharisees which he wou'd not have His Disciples to fulfil much more abundantly for Except your Righteousness Exceeds the Righteousness of the Scribes and Pharisees Hom. II. in Numer c. How therefor says Origen do's my Righteousness Exceed theirs if they dare not taste of the Fruits of the Earth till they have first offer'd the First-fruits to the Priests and Tythes to the Levites And I doing none of these things mis-spend of the Fruits of the Earth to my own Use without acquainting Priest or Levite or letting the Altar partake of any Part of them And this we have said continues he to shew That the Command for First-fruits of Fruits and Cattel ought to stand even according to the Letter Let me add the Apostle's Argumen Hebrews vij 8. where he says that under the Law Men that Die received Tythes but opposing to this the Melchisedecal Priesthood which was but a Type of Christ's he say that He receiveth them Tythes of whom it is witnessed that He Liveth i. e. Liveth for ever not as the L●vitical Priests who were Mortal and therefor succeeded one another No● Melchisedec if he was Sem was M●●tal and Died as well as the Levitical Priests and therefor this was spoken only of Christ. And the Apostle says that He receiveth Tythes for i● can be meant of None other And if Christ receiveth Tythes then He h●● not Abrogated them Then He h●● Confirm'd them not only Negativel● by not Forbidding them under the Gospel but Positively by Approving of the Payment of them and Himself now in Heaven ever living to Receive them Again Hear St. Paul 1 Cor. ix 13.14 Do ye not know that they who Minister about Holy things live of the things of the Temple And they who wait at the Altar are Partakers with the Altar Even so hath the Lord ordained that they who Preach the Gospel shou'd Live of the Gospel OF THE GOSPEL What is that The Apostle makes the Comparison as of the Altar in the Temple that is of the Tythes and other Offerings which were offer'd upon the Altar And therefor are said to belong to the Altar as being Due to the Altar to be offer'd there So that as the Altar in the Temple had a Large Revenue and the Priests did Partake with it did Live of it Even so hath the Lord ordain'd What That the Evangelical Priests shou'd Live of the Gospel What Revenue then has the Gospel to Maintain them A Revenue surely like that of the Temple Els it is not Even so as the Apostle makes the Comparison Some wou'd have the Gospel merely Eleemosinary Nothing Due but all Free-will-Offerings Then I am sure it was not Even so as the Temple for there were Free-will-Offerings it is true but that was not All. Ther were Tythes and other Offerings as of Obligation Else ther had been no Certainty or setled Maintenance Now if the Gospel has nothing as of Right which it can Claim how is it Even so as the Temple If the Priests of the Temple were sure of a Tenth And the Priests of the Gospel not of a hundred or thousandth Part or of any Part at all how were they Provided Even so as the Priests of the Temple But what was it that the Lord Ordained That Every Man shou'd pay what he Pleas'd That they might do and that they would do without any Order or Law made for it Was ther Ever such a Law made that Every Man shou'd do just what he Pleas'd and no more Wou'd not such a Law be Good for just Nothing That is to say it wou'd be no Law for Law is a Requiring and Enjoyning something a Restraining of Liberty and putting Men under an Obligation who were Free before as to that which the L●● Commands And therefor that which lays no Restraint or Obligation but leaves every Man perfectly at his own Liberty is no Law And consequently if every Man were left to his Liberty what he pleas'd to Give to the Gospel then Christ here Ordained just Nothing