Selected quad for the lemma: lord_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
lord_n	word_n	worship_n	write_v	390	3	5.1423	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A55293	Moses and Aaron, or, The ministers right and the magistrates duty vindicated from the exceptions made against both by Richard Kingsnoth, in a late book of his entitled, The true tything of the Gospel-ministers / by Daniel Pointel ...	Pointel, Daniel, d. 1674.	1657 (1657)	Wing P2741; ESTC R4455	113,893	137

Churches of the Gentiles the Jewish had all things in common and yet it will not help the cause it is produced for by him and may be by others for though payed both at once they are payments distinct in nature having several grounds and several measures to direct and determine conscience by asmuch as if they were paid never so much asunder P. 18. Yet this instance is made a Rule for all Churches to walk by and to this purpose 1 Cor. 7.17 and 1 Cor. 4.17 are produced neither of which speak to the matter of maintenance particularly if at all Now to see the unhappiness of this man in all his reasonings be all this granted that the Ministers maintenance is no otherwise determined by God then the Poors and that the Apostles Ordinance about this in one Church is a Rule for all Churches it will then deserve an inquiry to know what that Ordinance was this we must take at the first Original Law about it not upon an after-Act upon special reasons varying in one particular from the first general constitution That we find a punctual Law indeed and pretty general 1 Cor. 16.1 2. but this runs quite in another strain the Rule is determinate and a very strait one too 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arian Epict. l. 4.15 Proclaim that thou art at peace with all men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whatever they do to thee not as God hath prospered him in yet that is not the proportion of the heart and mind of the Giver but whatever he hath thriven in the whole increase of their stock in trading that week uncertain you will say that and whether we will or no we must leave it to mens wills and consciences unius cujusque arbitrio conscientiae what shall we leave so most Excellent Capel not the Law that 's determined in the Text it must be his obedience to the Law and that the Apostle left indeed not to mens wills that 's unhansome that word arbitrio but to their consciences that they deal faithfully in obedience to his Command to the utmost of their knowledge and for this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a caveat sufficient indeeed Answer this to that learned mans exception about personal Tithes for which he brings those words This being the Laws in Corinth it met with a proud sturdy covetous people with whom the whole increase of a great gainful trading that City flourished in would have amounted to too great a summe for an evil eye contentedly to part with the Apostle having notice of it and their proneness upon every occasion to division through the influence false Teachers had among them takes quite another course in the second Epistle from what he used in the first not commanding them peremptorily without a reason nor appointing them what to give in any sense of the words but because of the hardness of their hearts leaving them free in the summe and endeavouring to raise them up another way by many most melting Arguments in two whole Chapters which course he had omitted altogether before so it appeares this was a special indulgence upon special causes relaxing the rigour of a severe Canon to the Corinthians and to them only as to all other Churches remaining in its full force vertue You will say this could not last long for men to bear all the losses in trading themselves and others to carry away all the gain true no more it did not the order it self expresses its own expiration when the Apostle came to carry away their charity to Jerusalem and for what I can see to the contrary it was but one weeks burden so far is it from being a perpetual Law for Ministers maintenance that it was not so much as a perpetual Law for Collections for the Poor so exceeding inconsiderable is this allegation to the purpose in hand yet one place there is which speaks to the Ministers maintenance indeed Phil. 4.17 18 19. we find diverse such in the Old Testament to Prophets especially which were never therefore pleaded Rules that so it ought to be done alwayes and no otherwise yet this is plainly and fully to the instance Payments to Ministers are either out of duty to supply them as God hath Commanded them to be supplied these have their measures bounded and not left arbitrary to the discretion and will of the people Other payments are out of courtesy as Testimonies of that love and kindness which is comely good people should and many do bear to their Ministers these are altogether arbitrary a little signifying love aswel as much Which of these two sorts the Philippians were does depend upon the knowledge of the Apostles then state if not necessitous we may admit the free will-offering in this place it being an Act of courtesy and Christian care if necessitous as it seems by Verse 14. and 16. the Gift was not free but a matter of plain duty will any deny this bounded as hath been forementioned and smelt never the worse in Gods nostrils for being Commanded and having an other Rule and measure besides mans own will See v. 10.14 The summe of this is Contribution to the Apostle in a necessitous condition was in it self a duty in its measure so far as it had a correspondency with Gods bounds then pointed out and known as hath been declared that was a duty too if in any thing their bounty exceeded this will be referred to their courtesy and was indeed a free Gift and as then so it is now the Stint does not thrust out the free Gift if men have hearts to exceed P. 2. P. 18. But these are the Sacrifices alone which are accepted with God that only and God accepts no other it must needs be so then indeed we have cause to look to that see what 's brought to convince us 1 Chro. 28.9 Again that What will not serving the Lord be accepted unlesse without a Command if will-will-worship become the only acceptable worship in your account how at randome do you write 1 Chro. 29.5 6 9. Accepted no doubt these were but the word only is wanting there were other Laws acknowledged at that time and were these snares to men they must obey them because Laws but they could not be accepted in their obedience to them because Laws too Oh do not write so reproachfully to the goodness of God 2 Cor. 9.14 and 8.1 Contribution is called a grace and that to their power Verse 2. was a grace enabling them to do their duty if the Apostle reason well Rom. 15.27 beyond their power was grace enabling them to an uncommanded Act of mercy obedience to just Commands is of grace Where there is a Ye must needs be subject Rom. 13.5 this done for conscience sake is a grace and accepted too is it not so still here wants the only Phil 4.17 18 19. The free Gift is an odour phy P. 2. P. 18. why put you in the word free 't

Excellency being a standing Excellencie it followes that the honour is capable of a standing measure which the poor mans box is not And if the tender conscience wishes it so and the nature of the thing proclames it may be so and the evidence of fact shews it hath been so sober reason may require a cause why it should not be so still and finding none may suppose it is so Especially considering yet further That whatever special commendations may be of the Free-will Offering that is not at all excluded though maintenance be defined thus men are left at liberty to goe beyond it The like here as in matter of time Christians may redeem much and ought besides the seventh commanded proportion So then we may have a stated proportion and so have the conveniences one way and yet be at liberty to exceed and goe beyond as occasion is and Christian prudence shall direct and so not lose whatever conveniences may be imagined the other way And this sure seeing it pleases you Neighbour for a Close to harp upon this string would be reasons resolution in this thing if I know what reason is Hitherto general bounds and no more yet such as for ever exclude mans free-will from fixing its own bounds in this duty For staid we here and went no further all that could be concluded on that way would be but thus much That God had left the resolution of particulars under these generall to the faithfulness of men whatever measure it is in particular that answers this general is Gods rule and the work of discretion will be to apprehend aright what that is and of conscience to determine obedience and of the will to doe it Here is a latitude to mans judgment and discretion indeed but no comfort in that judgment being bound to resolve aright under pain of Gods high displeasure If God say Let the Elder have double honour Discretion must not say This is double honour when it is not but what is so indeed it must determine and it were better to have been defined to our hands much paires would be saved by it and the possibility of Errour prevented But to the Will there is no latitude at all more then i● the measure were by God himself defined in particular God sayes Honour Discretion sayes This is honour shall the Will contradict onely so far as Discretion is entrusted the Will hath this miserie it followes a blinde guide in stead of a seeing one that is like enough to lead its self and it into the pit But see what there is further to be found out towards a particular determination I adde therefore a Fourth Conclusion 4. That there is no countenance given in all the Gospel to a proportion lesse then a Tenth We finde no command of any under a Tenth and no equitable reason will take it lower either comparing our Ministry with theirs under the Law so judging upon the account of Excellency or comparing our Country 2 Cor. 3.6 or indeed any with Canaan with due respect this to the never dying memory of that famous man of God Mr. Perkins for where the Crops are more plentiful prices commonly are answerably low where less plentiful higher which will reduce such differences of Lands to an equality so judging upon the account of necessity no equity of taking things lower either way Neither is there any certain example of less given by any and there are certain examples many of more given the Apostles left all Marc. 10.21 Luc. 12.33 and Christ commanded the young man to sell all and many to sell what they had give and follow The first Jewish Believers did so and the withholding but of a part after it was devoted whole Act. 5.5 10. 1 Cor. 16.2 cost Ananias and Sapphira their lives and we have cause enough to fear their souls too Pauls Canon for the Churches though extraordinary contribution was the whole increase of their stock 2 Cor. 8.3 4. Jam. 3.5 7. the Philippians went beyond their power even beyond the Apostles Canon else no need of their praying him with much earnestnesse to receive the gift and the state of those times did necessarily require it when the poor were mostly wrought upon by the preaching of the Word That man that gave so little to the service of the Church as a Tenth in those times was not like to be a faithful steward of what God had given him Though I suppose the Apostles made use of much lesse when they had it for their own subsistence and so I hope doe many of us where niggardly provisions do not utterly tie our hands from remitting any thing 5. That in case a Tenth reach not Gods general measure defined then an higher measure is a duty If you ask how far this higher measure must reach even thus far That they bring not that evill certainly visibly upon themselves which by their contribution they are to remove from their Minister For example That we doe not destroy our own lives to preserve his that we leave not our own to certain Almes to prevent his leaving his so c. yea more it will seem agreeable to Christian duty for men to deny themselves in many conveniences of life and binde themselves up into a straiter compasse then simply were fit that all hinderances being removed out of the wa● the Word of the Lord may not be bound but may run and be glorified it being of far more importance to the Gospel that such a one be not hindred in the course of his motion then that any private man at least should not And this is no strange resolution as to the Ministers measure when the very same resolution we have as to the poor mans measure the losse of his life through want of necessaries being to be prevented by any thing short of the losse of our own and ours Here therefore much more so far as the Ministers measure goes it being far more necessary that Gods truth and worship be upheld in the world far more beneficial to our selves and families to be instructed to salvation for Gods eternal and temporal blessings both to be bestowed on us and them then that we leave great estates to our children to be a sin to us in withholding sacrilegiously where it is due and a snare to them soul and body as goods so derived commonly prove to be In case therefore of need how dare we give so little as a Tenth when all examples of New Testament Saints lead us higher when God hath commanded the double honour but no where commanded that we should enjoy the nine parts entire and whole to our selves And who will chide if I turn aside to weep over the degeneracy of them that call themselves Christians How many riotous prodigals can finde vast summes for Gaming Races Cock-fightings gilt Watches great Buildings and multitudes of Followers c. when nothing can be found by them for the Ministers of Christ more worth then

in second Table duties The heart must be changed before an acceptable obedience can be yeelded to these and paternal Laws can as little change the heart in one as in the other Instrumental causes must not be laid aside because they can do nothing without the concurrence and guidance of the principal Isa 60.10 Ps 2. 2. Due regard I hope will be had of Old Testament Prophesies that describe the state of the New Testament to us among many others take we that for instance that which of your own accord Neighbor you set up to frame an answer to as supposing your self best able to deal with Is 49.13 P. 6. They shal bow down that is they shall submit to Christ well but what is the nursing Fathers nursing Mothers They shall bring them in the Arms of love let that be it a man would look to find good Law in a Kings Arms wholesom Ordinances well duly executed making it a dangerous thing to offend or wrong one of Christs little ones You adde not scourge them with the rod of power what in no case though they offend and deserve it You have many such Anarchical expressions I hope they droped from you unadvisedly Christians are for the Magistrates armes his love care protection defence from his person State Laws Forces every thing he hath he is not to count any thing too dear for them not his life but he hath a Rod to chastise their wantonness yea and a Sword to cut off their temporal life if they so deserve it They shall wait for the Lord not make the Lord wait for them very pretty and Rhetorical But where are the words that this interprets it must be the last in that Verse for they shall not be ashamed that wait for me But this is not spoken of Magistrates but of Christians who lay under heavy persecutions from Heathens and waited for deliverance and exaltation from Christ these have a promise not to wait in vain Emperours that formerly sucked the blood of Christians shal now hold out the breast to them did you not see this or would you not Why do you apply the words to Kings and Queens well as it is what sense hath your exposition They shall w●●● for the Lord attend to the movings of the Lord in themselves 〈◊〉 in their people is it thus But how without the use either of Ministery or Laws or the Laws only excluded but the Ministery admitted It may be so you say but good Laws may have a subordination in their place under the Lords moving aswel as good Preaching then what is the not making the Lord wait for them is it not hindering the Lords motions in themselves and their people a good sense this the Lord make all men aswel as Magistrates do so but this hath no oppositon to what is said by us and you but must hit us or you shoot besides the mark You would mean I suppose they must wait for the Lords movings in their people and not constrain them by Laws before the Lord make them willing but this is quite contrary to making the Lord wait for them for all the Musicalness of the words therefore it mistakes the sense of the place it interprets and it is hard to find what design is in it contradictory to us But all this while my very Elegant Neighbour the Nurse is forgotten the Armes are not the only things make a Nurse yet this is fair towards our cause from your own exposition Nurses are wont to have brests too and they are indeed the essentials of a Nurse now let our Magistrates have Armes by wholesome Laws to defend from injuries and let them have breasts too by wholesome Laws to provide sustenance for the Nurseling we will think he play the Nurse well and not otherwise yet we will allow him a Rod and a Sword too for bad Christians and for good ones also behaving themselves as the bad though you dare not trust him with edged tools Well the Milk and the maintenance have a very near correspondence we may think them the same but may not this ●ow from private devotion constraining themselves not from penal Laws constraining others otherwise then as so good an Example may provoke them not so the private devotion of Princes may reach far but this Nursery is too numerous to be provided for so and such as the Armes are such are the breasts a Prince both wayes rules when he rules by his Laws Besides it is not comely to straiten a promise without manifest reason promises love to be understood in the largest sense they may especially when we have the History of those Prophesies fulfilled so largely interpreting them as we have most amply when the Roman-Empire became Vassal to the Throne of Christ the Nurse then was very flush of Milk in both Breasts that of free Gift and that of Laws too and if promises be doubtful let the History expound them So in other cases we are wont to say with good acceptance how far it will be admitted here I cannot tell The next of our evidences is from several constitutions in the Gospel it self they are Matth. 28.18 Prov. 8.15.16 1. The Sovereignty of the whole world put into the hands of Christ Whence it follows That all earthly powers are by and under him By him Kings reign and so are to rule for him their Supream Soveraign John 17.2 Eph. 1.22 as all inferiour Offices are for the safety honour and welfare of the Superiour and are bound as much to preserve the dignity of the power above them as inferiours are bound to preserve their dignity And as this power of Christ over all flesh is with a peculiar reference to the good of his Elect so all officers under him are reasonably thought engaged to eye these peculiarly and tender them in their lawes and government whom their great Head and Soveraign particularly eye's and tenders so far as they are able to know them from other men I durst not omit this Reason because some friends in this cause are unsatisfied with it though did not the weight of the whole Conclusion lie much upon it I should have forborne Now 't is enough to say that this principle hinders not our Ass●●tion against the truth against whoever that defend the Erastian way the Ministers of Christ having from Christ as immediately and solely the power of Censure Mark 16.19 1● 18 John 20.23 1 Cor. 5.12 13. as they have the power of Preaching and Administring the Sacraments as to which acts no man can ever prove the Magistrate Vice Christi we may safely then allow him to be so as to acts that are in his owns Sphere And as the principle is not to the hinderance of our Assertion for Church-government so neither is it to the furtherance of the Erastian unless it were proved that this Vicegerency is in the acts of government controverted Here that cause sticks and I think will doe