Selected quad for the lemma: truth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	ancient_a	church_n	doctrine_n	1,896	5	6.2759	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A09488	Iacobs vovve, or The true historie of tithes: a sermon penned by Richard Perrot Batchelour in Divinitie, vicar of Hessell with the Trinitie Chappell in Kingstone-upon-Hull, and sometimes fellow of Sidney-Sussex-Colledge in Cambridge	R. P. (Richard Perrot), 1584?-1641.	1627 (1627)	STC 19770; ESTC S114570	65,216	102

them that will understand reason are easily answered for first the Schoolemen and Friars are contrary to themselves and one to another for which I referre the Reader to Gregory de Valentia in his Title of tithes Secondly what is the judgement of a few Monkes and Friars who by their niceties and subtilties have obscured the truth rather then explained it being compared with all the auncient Fathers of Gods Church in all ages which have sealed to the truth of their doctrine by shedding of their bloods Thirdly let all honest Christians consider the end that these Schoolmen aimed at with the miserable event that followed their doctrine and practise For their ends they were two The first was to encrease the maintenance of the Ministery Thom. 2. 2. qu. ●7 art 1 to draw it to a greater proportion by how much the Priesthood of the Gospel was more excellent thē that of the Law for lesse then a tenth they never yeelded unto The second was by maintaining them due onely by positive lawe and not divine they laboured to drawe them from their Parochiall Ministers unto the maintenance of thē their Cloisters which they effected even to the impoverishing of the Ministers serving at the altar allowing unto them only a smal competency of personall tithes Lastly for the event of this doctrine it was most fatall giving not only occasion to Wicklife and others to broach that heresie of maint●ining tithes to be meere almes but gave occasion also to the civill power to take from the Church not onely the jurisdiction of tithes but to alienate them in the end from the Church and Churchmen to a me●re civill use as your Prohibitions Inhibitions Impropriations at this day witnesse at large not onely here but in all places And as for the practise of the Church suffering the alienation of them First it was not by generall consent of all for the Canonists of those times were against it Secondly suppose the whole Church had erred in this particular at this time yet doth it not infringe the right of them by generall consent before nor since in that the whole Church hath erred in matters of greater weight and moment then the point of tithes as in the heresie of Arrianus when totus mundus factus erat Arrianu● the whole world were become Arrians some sewe particular persons onely excepted And in the times of Popetie before the daies of Martin Luther when there was no poi●t of divinitie free from either addition or subtraction in any one Church of Christendome And for the allegation of particular prescriptions and customes let them first proove tithes due by humane constitution onely and that God hath relinquished his right otherwise it is not onely idle but wicked to plead custome or prescribe against God The last thing to be prooved for the payment of tithes is that the lawe of tithing was and is a divine lawe standing still in force which may not be abrogate without speciall law to the contrary which will appeare by these reasons following 1. To whome the selfe same power and duty of blessing belongs as did to Melchisedeck to them from the blessed ought the same duty to be performed which Abr●ham performed to Melchisedeck that is the tithes of all benedicere decimas accipere dare beeing set downe by Hebr. 7. 1. 2 the Apostle as relatives quorum uno posito ponitur alterum ● contrà otherwise the Apostles argument is of no force but the Ministers of the Gospel have the same power and right of blessing the people as had Melchisedeck ergò c. If any shall object that parents doe and may blesse their children and children their parents Gen. 24. 60. Iosh●a 22. ● Psal 129. 8 Ruth 2. ● and Kings their subjects yea all Christians ought to blesse one another and yet cannot challenge a propriety in tithes I answer that there was and is a great difference betwixt their blessing and the blessing of the Priest and Minister For first the Priests had a speciall commission and Deutr. 10. 8 command as being set apart by God for that purpose Secondly to them was given a prescript and certaine forme of blessing which was not to others The Lord blesse Numb 6. 24. 25. 26. thee and keepe thee the Lord make his face to shine upon thee and bee gracious unto thee the Lord lift up his countenance upon thee and give thee peace Thirdly there was a promise of a speciall blessing annexed unto the Priests blessing which was not made to Numb 6. 26 any other others onely praying for a blessing but they pronouncing it also Lastly God hath annexed the blessing of the Priests and the paiment of tithes by the people as necessary dependants D●VT 10. 8. 9. At that time the Lord separated the tribe of Levi to beare the arke of the covenant of the Lord to stand before the Lord to minister unto him to blesse in his name unto this day wherefore Levi hath no part nor inheritance with his brethren the Lord is his inheritance according a● the Lord thy God promised and what this promise was we read NVMB. 18. 21. And be●old I have given the children of Levi all the tenth in Israell If it bee objected that this was a ceremoniall action belonging onely to the Leviticall Priesthood the answer is negative that it was not a Ceremoniall but a Morall duty 1. Because it was in practise before the lawe of ceremonies or Leviticall Priesthood as in the example of Melchisedeck G●N 14. 19. 20. He blessed Abraham and received tithes of all 2. Christ himselfe practised it MAR. 10. 16. LVK. 24. 50. 3. Christ commanded his disciples to doe the like LVK. 10. 5. promising to second it upon such who should readily receive them and kindely entertaine them 4. The Apostles practised it after Christs ascention and their receiving the holy Ghost blessing the people with that Evangelicall forme of blessing mentioned 2. COR. 13. 14. The grace of our Lord Iesus Christ and the love of God and the communion of the holy Ghost be with you all Amen According to which forme the Ministers of God in all ages since have continued to blesse the people the which forme though it differ in words from that used under the Lawe yet is it the selfe same for sense and substance and that both more sweete by how much the sweete name of IESVS is therein mentioned as also more plaine in that the three persons of the blessed Trinitie are therein distinctly expressed which in the other are onely closely implied under the triple iteration of the name and title of LORD The truth and confirmation of this whole argument is apparently prooved HEBR. 7. 12. where Paul thus reasons Arg. 1. If the Priesthood be changed then must there be a change of the Law and so ● contrà where the Priesthood is the same the Law must bee the same but our Priesthood is the