Selected quad for the lemma: king_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
king_n	aaron_n	law_n	levite_n	68	3	9.8556	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A11886	Sacrilege sacredly handled That is, according to Scripture onely. Diuided into two parts: 1. For the law. 2. For the Gospell. An appendix also added; answering some obiections mooued, namely, against this treatise: and some others, I finde in Ios. Scaligers Diatribe, and Ioh. Seldens Historie of tithes. For the vse of all churches in generall: but more especially for those of North-Britaine.	Sempill, James, Sir, 1566-1625.	1619 (1619)	STC 22186; ESTC S117106	109,059	172

Tithing of them Pauls meaning to the Hebr. for that time was not come as is said they were poore new conuerted Christians euen those for whom Paul had gathered that collection in Achaia Asia and Rom● Paul onely as is said would draw them from Leui to Christ and that in the power and prerogatiue of Melchisedec in all things belonging to Leuies Priest-hood specially Blessing and Tithing They knew Tithes were due but not due to Christ this Paul teacheth them Let euery Christian ballance these arguments in the scales of an vpright conscience fixed and setled on the word of God and accordingly dispose of his affections § VIII Behold then lastly how fitly all things are matched in those types Comparison of Melchisedec Aaron and Christ and their veritie Christ Grace is ioyned to Eternitie and Law Bondage brought to an end Melchisedec Christs first freest and most perfect Priestly type and kingly too met Abraham freely without law and before Law and as a King fed him as a Priest blessed him all in freedome Abraham againe in whose loynes we were all then both fedde and blessed like a thankefull soule met also freely the free graces of God in Melchisedec likewise before Law And so Christ our true Melchisedec not commanded litle expected least of all deserued freely meeteth Abraham and all his seede ever feeding blessing to saluation and therefore must all we the seede of Abrahams flesh and faith returne to him 2 Cor 5.19.20 and to those in whom he hath put the Ministerie of reconciliation Tithes freely not as Legally coacted And this for Grace and Eternitie Now betweene Melchisedec and Christ interuened another solemne and great high Priest also Aaron But how quite after an other order and manner long after both Melchisedec and Abraham all in bonds called commanded his very sacrifices brought by force to the Altar nothing freely And so Abrahams posteritie ga●e him the like meeting Tithes by force of law Bondage and bonds on both sides Grace then beginneth and Grace endeth The Law coupled Melchisedec to Christ The Law goeth betweene as a bond coupling Grace to Grace Melchisedec to Christ And so Melchisedec as Gods Priest and Christs type with the Ministerie of Christs Gospel make vp both but one poynt in the Office-worke of our saluation Euen as an Euening and a Morning Gen. 1.5 made vp but one day in the Creation Christ was but as in dawning then he shineth now In Melchisedec he put the Word of benediction in his Ministerie he hath put the Word of Reconciliation Melchisedec typed Euerlasting promises in Christ his Ministry preach euerlasting performances in Christ Now glad promises and glad tydings of their performances are but one and therefore their maintenance iustly one Tithes Inheritance Leui a linke of the same chaine also a Priest of the same worke in effect though different in forme a Remembrancer for supporting the weaknes of those dayes interuening betweene the promises and the performances typing and foretelling by numbers of rites thousands of times Christs comming in their carnal sacrifices till they poynted him out as by a fingerly demonstration whom our Ministerie now Preach in a heauenly contemplation The dores of Faith in those dayes were much their Eyes Hic est and so trust●es Thomas must first put his finger in his side and then beleeue The dores of faith in our true Melchisedecs dayes are most our eares by hearing and so euen Abraham beleeued hic erit and it was imputed to him for Righteousnesse And he sawe the day of the Lord and reioyced But wee Hic fuit and therefore Blessed are they that haue not seene and yet beleeue So the generall end of all is one and the generall Inheritance for all still one Leui was vnder the Law as a tenent at will remoueable Melchisedec Christs Ministery as Freeholders Oaken-tenants Diuersitie of Orders made not diuersitie of Inheritance Tithes and Priest-hood came and goe together not Tithes and Leuies Priest-hood and therefore must not end till all Priest-hood end for Melchisedec yet liueth a Priest and taketh Tithes See part 1. c. 6. To that question then made part 1 cap. 6. Why the last § IX age of the world may not serue God without Tithes as the first two thousand yeeres did Order once setled must neuer be left The answere is euident We must neuer fall backe from Order to Confusion nor from Substance to Ceremonies This were to go backe againe from Canaan to the Flesh-pots of Aegypt from Heauen to Hel. Why may we not serue God without the Tables of the Law as they did two thousand yeeres They had the Image of that Law by nature and partly doubtlesse by Tradition so were they both by Law of Nature and Tradition prepared to a Tithing as fell out betweene Melchisedec and Abraham The first age was a time of confusion the people had no rest Deut. 12.8 c. and so small order but being once past Iordan they must not doe as of before Now are we past all the Bondages in Christ and must not go back againe to the Bound-Ages of the world Otherwise we inuert the whole method both of Creation and Redemption Creation began from darkenesse to light Euening and Morning made a day Redemption from falling to rising from beggerly rudiments of the Law to the rich reuelations of the Gospel from perishing types to eternall Verities And the Gospel againe in it selfe still growing Heb. 5.13.14 from milke for babes to strong meat for men of age We must euer grow neuer decrease Therefore Christ the first Author of Grace and perfection of all grace hath not cast all againe in the Chaos of Confusion Then seeing Nature at first freely doted The right of Tithes concluded Grace ensuing distinctly defined Iacob instructed in grace solemnely vowed Law succeeding strictly commaunded the Gospel reuiuing hath by reasons ●enued the Primitiue Churches by practise restored Tithes for Gods worship Let vs euer hold that Tithes are onely the true Inheritance of the Church flowing immediatly from God to his Ministerie in all ages as wee defined them part 1. cap. 1. The summe then of all the proofe from the Circumstance of time is Whatsoeuer is due to an eternall Priest is perpetuall by due Tithes were and are due to Melchisedec an Eternall Priest Ergo Tithes are perpetually due And by Consequent this Priest being the High-Priest of the Gospell Tithes are due to the Gospell CHAP. VIII The time of Melchisedecs first Tithing Foure doubts in his posterities Tithing To whom from whom whereof and for what vses Tithes are to be taken and imployed And if Princes may Tithe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what TITHES thus setled as the Churches true Inheritance § I these doubts rest to be resolued How long Melchisedec Tithed First in Melchisedec and Abraham our Fundators Secondly in their succeeding posteritie In Melchisedec touching the time and continuing of his Tithing

grudge for a Tithing seeing euen then Gentiles themselues gaue Tithes to their owne Idols No It agreeth better with the nature of this eternall and heauenly mystery that such Gentiles as by Lots society were brougnt within the compasse of Gods blessing should also be enrolled in the booke of thankfulnesse for Melchisedecs Tithing Therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may well bee interpreted Spoiles Secondly we marke that this speech of the King of § XI Sodoms came after the Tithing and so of a good mind Sodom thankfull to Abraham for after Melchisedec had receiued Gods part the King biddeth Abraham take the rest of the goods To himselfe whereby he seemeth to acknowledge Tithes in such cases due and to acquite Abrahams losses by a true liberalitie for his present deliuerie Courtesie bound Abraham to refuse the Kings goods but Conscience commanded him to giue God his owne goods and so they both acknowledged their common victory of their common purse and the best of this purse was Spoiles Ergo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may yet be Spoi●es But it is not much vsed to signifie Spoiles XII Obiect Sol. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what properly it is but The toppes of the heapes What of all this May not these heapes be sometimes Spoiles purchased as wel by battels and warres abroad as possessed by peace in barnes at home And Steph. saith first Capitur pro primitijs manubiarum quae Dijs offeruntur and proueth it by diuers authorities Againe Primitiae victoriae id est manubiarum ex victoria reportatarum And was not Abraham heere after victorie Againe At vero D. Paulus aut quisquis est auctor Epist ad Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non pro manubiarum primitijs sed pro ipsis manubijs vsurpauit If this sense seeme strange the Author is strong and this is no sole example of Pauls vsing of words in a new sense though neuer without a new reason as for example 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is takē by all for to come yet Paul Act. 20.29 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after my departure Casaub The Fathers long after Paul framed many words to a new sense as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the Eucharisty it selfe by Dionosius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the Councell of Nice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the Church to the only Clergie and Church of late from the flocke to the onely Pastors all which Scripture neuer knew And might not Paul in the power of another spirit vse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to signifie Spoiles in so fit a time as after a battell and in so farre a reach as to fetch in for euer euery soule to pay Tithes to the euerlasting Priest-hood of Melchisedec § XIII Now to what vses are Tithes giuen This must also depend with the rest vpon God the giuer Tithes for what vses First Melchisedec got them as is said as Priest only Many would tye them to many common works as building of Churches Streets and Hospitals But look to the Law there is no such condition in the gift to Leui it went onely for his seruice in the Tabernacle not for building the Tabernacle Monies due to the Priest were exempted from repairing of Gods house Kings euer builded and repaired Churches 2. King 12.16 2 Chro 24 5. 34.9 2 King 22 4. of their owne goods and the peoples and the Leuites keepers of the dores gathered by the Kings command monyes for these workes of all their brethren As for the poore the Law appointed for them a special Tithing each third yeere 1. Cor. 16.1.2 and the Apostle an ordinary collection each weeke besides a daily care of them recommended to all Christians Of all this is cleared that the Church Patrimony was not tied to these vses howsoeuer I doe confesse a thousand times better so imployed then as most part of Tithes be now adayes So Tithes may bee not must bee so imployed CHAP. IX Why Tithes seeme too much for our Ministerie and how to mend it Comparison betweene the Romish Church and ours Christ and the King both cosoned BVt thus shall the Tithes faire exceed the proportion § I of the Ministerie True Why Tithes too much for our Ministerie chiefly heere in Scotland But the conformitie hereof must not grow from imparing Gods rents but encreasing his seruants which in most places are too few Parishes so many miles in compasse One Church only if any alike Preachers 1. Chron. 23.1 2 3. this is all Any wonder heere the Tithes bee too much where the men be so few It was not so in Israel where eight and thirtie thousand Leuites aboue thirtie yeeres old serued the Ministrrie of the Law and the Ministry of the Gospell in as large though not so fertile a country with vs not to mount to foure thousand in all What if euery large peopled Parish had two Churches Each Church two Preachers With Deacons Porters Musitians and all such like inferior Officers as the Church-seruices require And all liue by Church-rents Should not God bee better serued Soules better nourished And the people no more burthened § II But say That for all this Tithes yet would bee too much what then Leui should be but richer then let him be the more liberall the more hospitall Let him support Prince and Countrey Church and poore as hath been done heretofore O! But Ecclesia peperit diuitias filia deuorouit matrem True in Popery where hauing not onely Tithes most Legally exacted but a great number of old legall offrings and new additions they become so Secular Princes But in the puritie of the Gospel 1. Pet. 5.3 where Decimare not Dominari is permitted there is no such danger Comparison betweene the Romish Church and ours § III But yet in Poperie Priests are chast no wiues no children you haue both whereby that overplus that may arise of the rents and be employed for the publike seruice is conuerted to the vse of their children onely Respons Chast they are not Wiues they haue not and children they want not We graunt we haue wiues so had Leui and yet to haue a wife was no Ceremonie with him though Popery hath abolished it and taketh other mens wiues in place of it As to our children they differ onely that theirs are bastards ours Lawfull And I haue often seene Romish bastards better in bonis then any of the other sort And though our children be as seldome prouided for yet doth not this endaunger our Church for wealth for our children succeede to it Iure patris not Predecessoris possessione not professione not as a Pope to a Pope a Cardinal to a Carnal And if it be lawfull to haue wiues then more neede is there of mantenance Yet againe to avoyde all partialitie in these poynts I confesse first That there may be in some respect too much wiuing in a Church Ministerie specially where the patrimony is so much