Selected quad for the lemma: law_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
law_n	new_a	old_a	testament_n	23,958	5	8.6166	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A25401	Of the right of tithes a divinity determination in the publike divinity schools of the University of Cambridg / by ... Lancelot Andrews ... ; translated for the benefit of the public.; Theologica determinatio de decimis. English	Andrewes, Lancelot, 1555-1626.	1647 (1647)	Wing A3144; ESTC R19352	16,526	27

there is the same Priesthood of Christ and of Melchisedek for which if need be God himself will give us his oath Therefore there is the same right under both Tithes therefore are due to Christ in whom and from whom and by whom we are all blessed He himself blessed for ever Which it is but equal that they should receive in the name of Christ who bless us in the name of Christ For even Melchisedeks blessing was but from man though in the person and name of Christ Therefore the right of Tithes remaineth under Christ I had not thought there had been any born with so unfortunate a genius under so unhappy a planet as to say that Tithes were paid to Melchisedek as a King But I have found one that saith so see you how without all reason 1. The Levites have right to Tithes They have as Gods Vicars 'T is true they are But are they Gods Vicars as God is a King O what a multitude of Kings should we have 2. Moses saith not that Tithes were paid to him as making a royal banquet but as blessing which not with standing should have been said if they had been paid to him under that notion as symbols of that power 3. The Apostle upon that payment of Tithes grounds not his Kingdom but his Priesthood 4. Lastly there are as many Adversaries to that opinion as Interpreters even the R●bbins themselves whose that gloss is because he was a Priest therefore Abraham gave him Tithe You see the force of the Argument And this you likewise see that whatever is brought against it comes miserably short I shall pass from Abraham and yet not far My next reason shall be from ●●●ob who was also the Father of the faithful from whom we received the sirname of the Israel of God and of whom I doubt not but what Saint Peter concerning Sara as she obeved the like will you conclude He therefore vows a vow If the Lord will be with me and keep me and will give me bread to eat and taiment to put on Then of all that he shall give me I will surely give the Tithe to him You will grant I know that this was no Will-worship for then Iacob should have vowed what the Lord had disavowed Therefore doubtless he relied upon the Divine Will the command is the interpreter of that will Moreover the reason of the command must necessarily be this On whom the Lord shall bestow such favors as he did on Iacob he must be bound to the Lord by the same law For unless it were so the reason of the command would be uncertain and so the command and so the consequence and so finally the vow it self But if this reason be full of reason and the equity thereof as is meet extend it self to all is there any man will deny this Law was made for him who shall confess both that he received all from God● and ought to return them to God again And this reason may satisfie any private man why he should pay and that assigned by God why the Clergy should receive Tithe Ye ●hall eat it in every place ye and your housholds Because it is your reward for your service As also that of King Hezeki●h That they might be incourage● in the Law of the Lord The conclusion in both places is this Let them receive Tithe which in both places would be weak if the major proposition be not universal Tithe is the reward of service Tithe belongs to them who attend the explication of the Law Otherwise the Patriarch Iacobs If and the Prophet Moses's Because and King Hezekiahs That would all totter But if they do not then doubtless Tithes are the reward of the Priesthood Let all that give themselves to the exposition of the Law receive Tithes The reason is evident I adde this further Since Gods blessing of his goods is the medium that Iacob the reward of the Priests service the medium that Moses the study of the Law the medium that Hezekiah useth and these three are perpetual nor circumscribed by place nor defined by time but belonging as well to Christians as to ●ews there will be the same condition of the precept For it is truly and wisely determined by the Lawyer As is the reason of the precept such is the precept it self The third reason is taken from the Prophet M●lachy where the observation of this Precept is established with a solemn blessing and the violation with a severe and bitter curse And indeed if Tithes were ceremonial as some are very earnest to have them the Prophets would cast them away would never urge them so carefully they would suffer them to wax cold would never speak of them so highly This is not their usual maner but if the ceremonies were never so carefully looked to not to promise so great happiness nor if neglected to threaten so sore judgements And least any should think this reason to no purpose the Fathers used no other in the Councel of Tribur Tithes are to be paid that God being appeased by this our devotion may more plenteously bestow those things that are necessary The Fathers in the Synod of Mentz no other Tithes are to be paid for it is to be feared that if any take away what is due to God God will for his sin take away necessaries from him Saint Augustine a substantial Author no other Our forefathers abounded with wealth and it is not perfunctorily to be passed by that he saith our forefathers Tithes therefore are ancienter then Saint Augustines time because they paid their Tithes to God but now because our devotion to God is decreased the comings in to the Exchequer are 〈◊〉 eased We would not part with the Tithe to God therefore now all is taken away The Exchequer takes away that which Christ doth not receive I pass by Saint Ierome as too prolix who yet was the first who prosecuted this Argument in his Annotations on the Prophet But because it is an easie matter to finde Tithes under the Law and the credit of the Old Testament is in this point suspected go to let us seek in the New and set our foot on that ground which seems most slippery to contest on And first of all I object that place of Saint Matthew the words of Christ himself These ought ye to have done and not to leave the other undone This place I do not for why should I assume that to my self which is none of mine the ancient Church urgeth thus Tithes which Christ himself hath commanded not to leave undone the decrees of Princes ought not give order to leave undone Now who knows not the assumption But this Reason hath the greater strength because when in some places before the discourse first and afterward the practise of washing of hands of rubing the ears of Corn and other ceremonies had been faln upon Christ not unwarily omiteth those particulars