Selected quad for the lemma: king_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
king_n	abbey_n	henry_n	land_n	1,364	4	5.4596	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A10914	A discourse of Christian watchfulnesse Preparing how to liue, how to die, and to be discharged at the day of iudgement, and so enioy life eternall. By Iohn Rogers minister to the Church of Chacombe in Northampton-shiere.	Rogers, John, of Chacombe.	1620 (1620)	STC 21185; ESTC S103184	154,709	397

could prooue that that donation in Numb 18. 20. c. Were perpetuall and neuer to be abrogated then the tythes might stand euer iure diuine and no man take them away without permission from God I answer all the learned preachers in the land almost and all that come to Pauls crosse in London in a manner affirme and confirme it and so doe all writers that writ bookes of that subiect also as Euerard Digbies dissuasme with Celsus of Veronas Dissuasme Rob. Ponts 3. Sermons against Sacriledge Master I. Howson now Bishop of Oxons 2. Sermons Pet. Rebuffus and D. Tyn●arus de decinus Richard Eburnes maintenance of the Ministery Fulk Roberts reuenues of the Gospell Roger Fentons Sermon of Simony and Sacriledge Master Iohn Rainolds vpon Obadiah Vers. 5. 6. Ric. Bernards of the Ministers maintenance Mast. George Carletone Bishop of Landaffe of tythes William Sclater of the Ministers portion Sir Henry Spelman de non temerandis Ecclesiis Sir Iames Sempils Sacriledge against Iosephus Scaligers Diatribe and Iohn Seldens historie of tythes But if you obiect that the tythes bee leuiticall and therefore since Christs resurrection abrogated and in that respect the Ministers by diuine right cannot claime them I first desire to learne by what Scripture doe you warrant this assertion is that they be abrogated but if you cannot then by Ieroms rule what soeuer cannot be prooued by Scripture it may with the like authoritie be denied as affirmed But if you will haue them so to be because you say so therefore to grant it as vpon Pythagor as word were to glory in men And therefore I would be resolued whether any part of the Leuiticall rites be abrogated except only such as figured the spirituall fulfilling thereof by Christ or his Church and which be they but in my opinion tithes figure nothing in Christ to be fulfilled in any of his two natures or three offices and therefore are not Leuiticall nor abrogated but stand as sure as first they were enacted vnlesse you say that as the tythes giuen Leuie for seruing in the Tabernacle should stand firme vntill the Messias came who would then himselfe discharge all Gods Ministry and after neuer vse mans seruice therein which we see is not so Or else that in his daies and euer after the Church should in it selfe be so throughly instructed that it needed no Ministers which is not so neither and therefore tythes be no figuratiue right and if not I demand why should they bee abrogated vnlesse we arrogated to our selues wisedome aboue the Lords and could deuise a better way for the Ministers maintenance then the Lord could But admit the tythes bee Leuiticall as you would haue them and that they figure some mysticall secret we be not worthy to know then must you confesse as you do that they be abrogated now Christ is come and being fuifilled in him are not to be exacted by any nor to be payed by any Parishioner to any man for this were to ioyne with the Iewes that the Messias is not yet come which is to deny the faith and so Christ shall profit vs nothing at all as Paul prooues of Circumcision Gal. 5. 3. And if so why should any Minister demand tythes much lesse any secular man or any Parishioner pay any seeing this is to deny plainly that Christ is come but while we pay tythes we looke for another else by paying Leuiticall tythes you hold all the rectors and parsons appropriate and also all the people in the land which pay or receiue tythes in a Iewish errour and infidelity And by the like right may you compell the people to pay you sheepe and oxen flowre pigeons and what not which in old time were brought to the temple for Sacrifices and offerings which is most deuillish and absurd and this done seeing the tythes be Leuiticall and abrogated you must out of the spirituall truth and meaning of the Leuiticall law in Numb 18. 20. Draw out a spirituall true certaine law for the Ministers portion for euer in all places of the world and that as all changes vnder the Gospell be farre more excellent then those vnder the law so the Ministers maintenance gathered out of the spirituall sense of this ceremoniall law must in all respects be farre better richer and plentifull then the legall tythes and offerings were which yet all the learned in the world haue not found nor neuer shall which plainly sheweth that this law in Numb 18. 20. Is an euident explanation of a principall branch of the fourth and fifth lawes morall and that the tythes are and euer were since the first establishing of the Church gouernment due by diuine right to the Ministers of Gods Church in all ages alike And the like is to be said of all donaries and gifts giuen in former time to God and his Church that is for the maintenance of Gods holy and true seruice in his Church whether they were yeerely pensions of money or lands as the Abbey lands to serue God in such places as the Abbeyes were situate which now ought not iure Diuino to bee alienated from Gods Ministers and giuen or sold to secular men and that for these reasons 1. What was giuen to God and his Church that is to the Church men that serued God in the Church yeerely and weekely for euer ought not without Gods expresse commandement be taken from them and we see how Caluin in Hosean cap. 1. ver 3. sharpely reprooueth King Henry for this fault 2. Those lands were giuen for euer for the seruice of God in those places only where the Abbeis stood and therefore were neuer to be alienated from them that serued God in those parishes how soeuer religion altered from worse to better but then to be the rather appropriated to the Ministers then being from generation to generation because the lands were giuen for the true and holy religion of God but now the Ministers serue God in better measure and manner then did the Monkes c. And therefore ought they the rather now possesse them all and they not be taken away from them This may bee confirmed by Dauids practise who when the Leuites were to cease to carrie the Arke and Tabernacle from place to place for the on and other were to be put in the Temple which was shortly to be builded Dauid though the Leuites office ceased took not away from them their lands nor liuings but disposed otherwise of the Leuites for the seruice of the Temple 1. Chron. 23. to 27. And so should it be done heare 3. That which is once dedicated to holy vses ought neuer to be conuerted to prophane exploits how worthy or vnworthy soeuer but should continue to the seruice of God whereto it was giuen for euer and therefore the taking of the Abbey lands from the Ministers was wrongfully done as Leuit. 27. But if any will heare bee contentious we haue no such custome neither the

that for vanity vexation of spirit would offend his good God damn his owne soule the price of Christs bloud loose heauen and purchase hell a frenzie of frenzies O. that men would beleeue that experienced Preacher proclain●ing that all is most vaine vanitie then would not they thus be-dirt themselues to heap riches vniustly to climbe to honours ambitiously to gorge themselues with worldly delights swynishly to forget their God impiously and all for the loane of vanity for an vncertaine shadow of time aelas what will thy dainty fare profit thee when as for staruing the poore thou in hell cannot obtaine one drop of water Luke 16 25. Or thy stately building helpe thee truely no more then the strong buildings of the Temple did the Iewes who seeing their Temple burne flung themselues into the fire as Sardanapalus with his riches to burne together with their Temple they so trusted in or great Babel did to deliuer Nabuchadnezzar from Gods iudgements Dan. 4. 27. Oh beloued play not thus the beasts to trust in stones heaped vpon stones they cannot free thee from Gods inevitable wrath but rather increase thy damnation if thy buildings be 〈◊〉 by 〈◊〉 and oppression as 〈◊〉 13. 〈◊〉 2. 9. shall thy braueries glistering apparel do it thē remember the 〈◊〉 〈◊〉 and proud Herod Agri●pa where of the one was turned to hell the other eaten vp with lies 〈◊〉 what is appalet but moa 〈…〉 deate and the signe 〈…〉 shame for had we neuer sinned we had neuer heeded to weare it bearing the gracious immage of God in our bodies as soules but now wee are fain to couer the shame of our nakednes that sinne hath brought vpon vs which is so great in truth that if necessitie would permit as gentlewomen do with their gloues and maskes though they thinke not so both hands and face to should be couered so sowly hath sinne disfigured our excellent creation that as a destowred Virgin wee should be ashamed to shew our Aegyptian or Black-Moore faces Chimney-Sweepers hands to speake nothing of the basenes beggery of apparel for what more base then for a Lord or Duke to weare cloth which is but the cast greasie garment of a scabbed or ●otten Sheepe and what more beggerly then to digge into the Earth for gold to the Sea for Pearles to the rocks for stones to the flowers and puddles for colours to Hogges for grease and a thousand things more to apparell and trim our sinfull bodies the fuell of Hell fire 〈◊〉 for suffering the poore to dye for cold and wan● of apparell which wee store up for moaths and shall one 〈◊〉 be a witnes against thee Iames 5. 1. 2. 3. weep loued weepe and howle for this madnes and ensuing misery and forget not that fiery 〈…〉 ng day the remembrance whereof makes the very Deuils to tremble quake and should make euery sinfull man weepe and howle repent and forsake this folly which kindleth the coales of hell to consume vs oh my bretheren beloued in Christ Iesus would we not repute him vnwise that would robbe the poore 〈…〉 sse the widdow defraud the fatherlesse steale from the Church of God to enrich himselfe to bestow it vvholly vpon a famous snow-ball which in short space would ●hawe to water or to make an admirable Becon vpō an hill for men 〈◊〉 vpon which at the first newes of the enemyes arriuing should be set on 〈◊〉 yet a Snowball is sure to stand while the frost holds and a 〈◊〉 to continue 〈◊〉 the enemy land but this 〈◊〉 and the pompe 〈◊〉 〈◊〉 not sure to stand one Day and who the● would waste himselfe and endanger●llis soule 〈◊〉 vncertaine vanities and 〈…〉 ments to finne and destruction but most certaine letts to saluation and well doing wherefore my Dearely beloued let vs all seeing and knowing these vanities be wise to saluation and omitting these mock begger build-ings of sinfull deuises whereby worldlings thinke as the builders of Babel to get them a name when they most work their owne confusion bodily and spiritually labour to haue our names written in heauen Luk. 10. 20. and conteyning this world and vncertaine habitations with Abraham the father of the faithfull labour and looke for a Cittie hauing a foundation whose builder and maker is God and not fondly with Peter at a glimpse of felicitie not woating what we doe wish to build Tabernacles heare below and so to forgoe and forget our felicitie aboue as we see all worldlings generally doe this is to play foolish Hobab who ready to enter vpon the holy land and possessions of the Cananits after long wandring in the wildernes would not enter in but depart to his owne countrey and kindred Num. 10. ●9 then which what more sottish The third vse serues for admonition also for all men to see to themselues in time for if this great Temple and Queene cittie of all the world was in a short time conuerted to dush ashes and if semblably all the world and the glory thereof shall be we wot not how soone and suddenly fired let vs then I beseech you consider our selues poore and sinfull wretches who whether the world stand or fall shall shortly be turned to dust and ashes for what is man but a vapour a wind a shaddow a dreame a nothing then which what more transitorie and vanishing these doe but scarce appeare and are gone straight so is the life of euery mortall weight to day a man to morrow none Baruch made care where and how to liue when God should visite the whole land The Lord tels him by Ieremy Behold that which I haue built will I destroy and that which I haue planted I will plucke vp euen this whole land and seekest thou great things for thy selfe seeke them not as if he had said the whole land and people shall be destroyed the Temple and Cittie shall be burned so art thou more precious to me then all these thou art not to looke to escape when others greater and better then thee perish take thy life for thy portion vse that well else thy soule and body shal be confounded c. His case is ours we see all die and must come to iudgment Heb. 9. 27. 2. Cor. 5. 10. Rom. 14. 10. And shall we as great sinners as they looke to escape No no we must hence let vs prepare and make ready The like lesson giueth Elisha to Gehazi 2. King 5. 26. 27. Shewing him this was no time to hoord wealth by hooke and crooke but to fast and pray for his owne sinnes and the sinnes of the whole land and at no hand touch this pestilent leaprosie I would to God we all semblably would consider that we were not sent to this world to make our selues mighty men as those giants before the flood Gen. 6. 4. Nor yet borne as hogges in sties to be fatted to eate drinke take our ease