Selected quad for the lemma: world_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
world_n	abraham_n	faith_n	promise_n	3,454	5	7.6889	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
B05097	Hierosulias mastix, or A scourge of sacriledge: in answer to a pamphleter calling himself Anthony Pearson, concerning The great case of tythes. Wherein many gross fallacies and untruths of the pamphleter are discovered and convinced. / By Joh. Reading, once a student in Magdalen Hall in Oxford.	Reading, John, 1588-1667.	1661 (1661)	Wing R447A; ESTC R182394	73,792	98

have but such as would Act with you and in your progress toward hell have ready their go up and prosper But you say we are Godly people yea and your Actions have prettily well declared you such unto the World 'T was godliness with you to spoile our goods to sequester and imprison us though we are silent these injuries cry at the gates of Heaven and posterity willl freely speak of this your pretended godliness Oh Sir but we ever held out the profession of reformation truly as those crested pictures which comming on shew Sainct but going off devil And what competent maintenance faithfull Ministers were like to have of such Professors but that of Ahabs allowance 1 King 22.27 Put this fellow in Prison and feed him with the bread of affliction and with the water of affliction here would be your competency for the Ministers of Christ 15. Tythes and Offerings as grounded on the Moral Law are due to those who serve about holy things of the Gospel for all except Atheists and Semiatheistical Antinomians confess that the moral Law doth now as strictly bind quoad vinculum as before Christ came into the World to take away the curse of the Law he took not away our duty therein commanded he did not in respect of our obedience dissolve one jot or tittle of the morality thereof If therefore the moral Law still binds men to pay Tythes it binds to pay them to Ministers whom God hath called and assigned to receive that his part reserved and appointed by him for their service in his publick worship and to none other Christ repeating the first Commandment of the moral Law enjoining our serving God saith Mat. 4.10 him only shalt thou serve which another Scripture expresseth honor the Lord with thy substance Prov. 8 9. and with the first fruits of all thy encrease The quotam partem whereof he determineth by Tythes which are therefore enjoined in the first precept in the moral Law Likewise in the fourth precept for sanctification of the Sabbath by Prayer hearing the Word c. And how shall they hear without a Preacher And how shall Ministers Preach without necessary means to keep them alive and to furnish them with accomodations necessary to the performance of their Ministerial charge which is to give attendance to reading c. that they may both save themselves and their hearers when they have not so much as means to preserve their lives and to supply them with food and raiment much less to buy books Likewise Tythes are commanded in the fifth precept for honouring of our Spiritual parents 1 Cor. 4.15 1 Tim. 5.17 Mal. 3. who are to be counted worthy of double honor that is relief and maintenance This is the first Commandment with promise which the Prophet toucheth when he speaks of Tythes and Offerings duly paid this cannot be in an imaginary competency but in that which God hath appointed a definite setled maintenance for those that serve him in his publick Worship which he never left in Law or Gospel to the will or courtesie of man Now other definite or setled means for Ministers maintenance he never appointed any Decimà certam partem desi nat Alens part 4. q. 2. m 2. but by Tythes Offerings and other like perquisites appertinent to those who served in the Tabernacle Temple or Church constituted therefore these must be their maintenance if any Lastly As Tythes are God's part reserved to himself and his assignes so are they commanded in the eighth Commandment which in the negative part saith Thou shalt not steal and God's Prophet sheweth that taking away or detention of Tythes is stealing and the Apostle Mal. 3. Rom. 2. that Sacriledg the worst thievery is found under the Gospel as it was also under the Law why saith he else Thou that abhorrest an Idol committest thou Sacriledg If there be nothing now sacred in the time of the Gospel as some prophane men affirm How unadvisedly did Paul ask that question concerning a thing which is not in being neither can be And if there be any thing amongst us sacred Are not those things such as God hath consecrated and hallowed And did he not Consecrate and set apart from common use Tythes for their maintenance whom he appointed to serve in his publick Worship Now the eighth precept in the negative part forbiddeth all taking away and detention of others right in the affirmative therefore it commands to yield give and preserve what thou canst every ones right so Tythes belong to the eighth precept and indeed the end of ordaining Tythes is evidently moral as in point of piety equity and gratitude as hath been noted and that to which all men of all ages in the World places and conditions are respectively bound as well under the Ghospel as the Law And Abraham and Jacob paying Tythes had the word of promise To Abraham and his seed in the faith whereof he was justified Rom. 4.9 10 11. before he had received Circumcision a seal of the righteousness of the faith which he had yet being uncircumcised So that the Gospel was preached before the giving of the Law by Moses to Abraham Gal. 3.8 Whence it appears that paying Tythes is a Gospel duty performed before their payment under the Law given on Sina and Abraham payed them before the Levitical Law determined them In which determination God did not infer any new thing or right of Tything into his Church but according to the necessity of the present state thereof so regulated and ordered Tythes for the Priests and Levites to govern the people by the Law which was their Schoolmaster to Christ who being come altered nothing of the morality of his Law although the changeable rites like outworn garments and beggerly rudiments Zeck 3.4 were then to be cast off as Joshuas filthy garments and other habits of sanctity and religious Gospel-worship to be put on with Christ the new Man the same body his Church Eph. 4. en ire in every part under the same sacred head Christ Jesus John 1. remaining the same the Law then was given by Moses Ministry but grace and truth by Christ who perfectly fullfilled all that which was prefigured in those Ceremonies And we read that Abel offered firistlings of his flock Qui credidit obtulit decimas Alens Part. 4. Ib. Alens Heb. 1.6 A naturae rationalis lege est ut D●us colatur honoretur Alens quo s and the fat thereof he of Adam's posterity was primus verè fidelis before the deluge after which and the growth of Idolatry the first we read of paying Tythes was Abraham the father of the faithfull Now God was to be Worshiped before and after the giving of the Law at all times and by all persons which the very Law of Nature dictated to reasonable men and God's Worship supposing his Ordinance by the Ministry of man could not be without Ministers to officiate neither could

the order of Melchisedec is not abolished nor the Tythes to the same belonging as the Apostle shews Heb. 7.8 saying And here men that dye receive tythes but there he receives them of whom it is written that he liveth that is Christ So then tythes still follow the Priesthood and so the Apostle makes a Priest and a receiver of tythes equivalents Instead of saying Men that dye are Priests he saith That men that receive tythes And instead of saying He that lives is a Priest he saith He that lives takes tythes As if in his judgment Tythes and Priesthood were as inseparable in point of right as Kingdom and Tribute and so the portion due to Christ is still due to his Assigns the Ministers of the Gospel who are his receivers and in their Ministration in his stead 2 Cor. 5.20 And so hath Christ appointed 1 Cor. 9.14 But to your Objection I suppose your familiar on which you rely is known to you except coming up Janus-like double faced you do not so well mark it The one is a Parologism à dicto secundum quid ad dictum simpliciter the other is your old acquaintance Petitio principii We say that changing the Priesthood the Ceremonial part of the Law onely was changed but not the Law for tything which is Moral You say that Paul wrote so that the Law for tything was also changed Pauls words to the Hebrews in the cited place are these The Priesthood changed there is made of necessity a change also of the Law You corrupt the Text by adding thereto of tythes shew us these words The Law for tything was also changed either in that place or any other writing of St. Paul or in all the New Testament and we will rest satisfied therewith and never more speak for tythes But seeing you cannot for shame and danger of these plagues which are threatned Revel 22.18 leave that cause which you cannot uphold without so many untruths and falsification of the sacred Scripture You say For the first three hundred years while the purisy and simplicity of the Gospel was retained no tythes were paid among Christians If this were true what could it make against our right to tythes The causes which hindred their payment are laid down in our answer to that which you objected in your third Page Also for that you speak concerning the Apostles free Preaching of the Gospel to which I here adde that Origen who flourished about 226. or 230. in his 11. Hom. in Numb after many other forcible perswasions to pay their tythes by that which Christ said to the Pharisees This ought you to have done c. he presently addeth How therefore shall your righteousness exceed the righteousness of Scribes and Pharisees if they dare not taste the Fruits of their Land Priusquam primitias sacerdotibus offerant Levitis decimae separentur Lib. 1. ep 9. Cyprian whose Martyrdom fell not long after speaking of the Levites tythes saith Quae nunc ratio forma in clero tenetur c. And he blameth Victor for appointing Geminius Actorem his Attorney because he would not have him distracted from his Ministry and citeth these things as a Decree of his Ancestors The same Father in his third Tract De simpl Praelat speaking of the times before him complaineth of Charities growing cold Tunc domos fundos voenundabant Distribuenda in usus indigentium precia Apostolis offerebant Ut nunc de patrimonio ne decimas damus Sic in nobis emarcuit vigor fidei Sic credentium robur elanguit Then they sold Houses and Lands and offered the price to the Apostles to be distributed for the use of the poor but now we scarce give tythes of our Patrimonies Thus hath the vigor of Faith languished in us so hath the power of Believers grown faint Much concerning this hath been noted by others therefore I content me with these two antient witnesses but what now would you hence conclude What that craft and impurity brought in tythes among Christians But that were a poor fallacy Non causa pro causa Such as the old man used who said That Tenterden Steeple was the cause of Goodwin Sands For said he just as that was building they began to appear But if in the Primitive Church they had not the use of tything understanding Readers will consider that which hath been said therein persecution everywhere raging could not suffer the people to pay or Ministers to receive their tythes Yet no time can prevent God in his reserved right no use or practice of paying tythes while persecution hindred therefore there was no jus in re non sequitur Tythes came into use in Christian Churches so soon as the owners their selves retained use and dominion in their Possessions except in case of Scandal at the first planting the Gospel See 1 Cor. 9.4 1 Cor. 12.15 c. 1 Thes 2.9 That as the mystery of iniquity began to work c. Again 5. here is a Fallacia non causae pro causá Say soberly Think you that the working of the mystery of iniquity was the cause of Ministers Preaching of that which God had commanded to be done Or was that mens imagination as you say the ground whereof you confess was fetcht from the Law of Moses It is to be hoped that your second thoughts will be better Your sixth Observation is nothing to the purpose and therefore deserves no answer You say That in the first payment of tythes Pag. 15. they were not paid as tythes but as Free-offerings at the bounty of the giver c. Say now when where or by whom were tythes ever paid otherwise than by Gods Ordinance from the first mention of them unto this present and shew us if you can how identity admits of disparity Payment of tythes not paid as tythes You say As Free-offerings not as answering any Law that required the tenth part c. This hath and will appear most false mean time circular Arguments are usque ad nauseam tedious and absurd tautologies odious to the prudent Readers But Abraham paid tythes to Melchisedec and Jacob vowed a tenth to God which no doubt he also paid Did these acts of theirs answer no command or motion of Gods Spirit equivalent thereto Heb. 11.13 How then is it testified that these died in the faith Can faith as to please God be without a divine precept If you would suppose That Abraham gave tythes to Melchisedec as of meer benevolence to some distressed Prince how think you came Jacob to vow a tenth rather then some other part how so great a part of the world if not by imitation of Gods people constantly and religiously paying tythes Whatever you conclude of these certainly they were not guilty of Will-worship of whom God testifieth that they died in the faith It was not say you a received Doctrine that tythes ought to be paid till about the year One thousand and two It is easie to answer