Selected quad for the lemma: conscience_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
conscience_n	law_n	obedience_n	obligation_n	1,036	5	9.4199	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A11601	The quæstion of tythes reuised Arguments for the moralitie of tything, enlarged, and cleared. Obiections more fully, and distinctly answered .Mr. Seldens historie, so farre as mistakers haue made it argumentatiue against the moralitie, ouer-ly viewed. By William Sclater, D.D. and minister of Pitmister, in Somerset.	Sclater, William, 1575-1626.	1623 (1623)	STC 21842; ESTC S100049	49,451	100

lawlesse licence to be Idolatrous luxurious impious Sacrilegious Should not Christian Conscience be well aduised how it slights any the praecepts of God Had not the euidences need be praegnant that induce vs to beleeue our freedome from their obedience Thinke of it seriously you that put vs to plead our ius while you keepe possession of Tythes whither it lye not rather on your Conscience to prooue repeale of that diuine Law-giuen for Tything Least that taxe of our Sauiour laid on the Pharisees light on you full well haue you g Math. 15.6 abrogated Gods commandement to stablish your owne tradition or rather fancy And h Iude 12. without feare to feed your owne couetousnesse and luxurie with Gods reserued portion Once wee are sure a law of Tything there was giuen of God obserued by Patriarches ancient Iewes and Christians maintained by Fathers to stand still in force how may any dare auouch it abrogated without clearest euidence of the word of God Their principles such as they are receiued amongst the vulgus and their Chaplens let vs examine 1. That is impregnable borrowed from Manichees pointed at by Thomas that Christians stand bound to no praecept of Moses or Prophets which Christ or his Apostles haue not in Scriptures of New Testament giuen life vnto Would they I trow be so vnderstood that all Mosaicall and Propheticall praecepts which are not totidem verbis reuiued in new Testament are now mortua Apagesis Antinome Or sufficeth the protestation of our Sauiour that he i Math. 5.17 came not to destroy the lest title of Moses his morall Law and that of Paul that k Rom. 3.31 faith doth not abrogate the Law but rather stablish it to countenance whatsoeuer Law giuen by Moses explicated by Prophets which was not either particularly iudiciall or amongst the shadowes of things to come That yeelded till that of Tything be euidenced to bee amongst the seuerals of the Iewes life it hath sufficient put into it by Christ and his Apostles in their protestation and auouchment for the generall But who so is acquainted with their discreetest answers to arguments grounded on Scriptures of the new Testament shall finde them to exact a praecept punctually there speaking for Tythes with such scorne shall hee heare arguments of most apparent consequence thence drawne reiected because the conclusion for Tythes vnder that name is not extant in our testimonies l Gal. 6.6 Make the instructer partaker of all thy goods said the Apostle Part-taker said an Arch-presbyter amongst them not Tenth-taker and pleased himselfe much in the elegance m 1 Cor. 9.13 14. As Leui ministring about holy things liues of the Temple c. So hath Christ ordained for them that preach the Gospel to liue of the Gospel To liue of the Gospel God forbid else but had Paul meant Tythes doubtlesse hee would haue named them Their second Principle then is this that Scriptures of new Testament meane to oblige vs to no duty but what by name it commends vnto vs. Anabaptists I thinke and our lay-Parsons are in the grounds of their Tenants coniurati sworne brothers m Mat. 28.19 Though Christ said n 1 Cor. 1.16 Baptize all nations Though Paul baptized whole housholds though o Act. 2.39 Promises p Act. 10.47 spirit q Mar. 10.14 kingdome belongs to Infants yet after Anabaptists neuer meant Christ to admit Infants to his baptisme for as easie had it beene for him to name them had hee so intended as to leaue it determinable by doubtfull consequetiall deductions 3. Their third ground they haue borrowed vnwittingly it may be from the schoole of Thomas the best Patron I dare say of their opinion That the ancient practise of Abraham and Iacob before the law written was arbitrary onely without any iniunction or praecept of God And yet saith Thomas Abraham had his Propheticall instinct which was to him a law And may wee thinke their sacrificing and like deuotions or pious offices were done without iniunctions By faith Abel offered Heb. 11. Therefore not without a word of God r Gen. 26.13 Abraham kept Gods charge his commandements his statutes his lawes The names the same as of those lawes after giuen in writing force vs to thinke they had their rule of faith of worship of life according to which they were bound to frame their Religion and life Euen of the particular Abrahams Tything it shall after appeare it was done of duty of Iustice by iniunction and therefore not as is supposed arbitrarily Thus the introduction to our intendment How loth am I that couetousnesse should grow impious so impious as without warrant or sound reason to abrogate any law of God intended to bee perpetuall how faine would I perswade conscience and if there be any it will be perswaded to prooue before it affirme the law of Tything abrogated to evidence before it pleade exemption from it They erre that thinke vs onely bound by reasons to prooue such lawes perpetuall those that scize the Lords ancient inheritance to themselues those that detaine any part of that portion must prooue it temporary before they can warrant conscience in such practise Cleerely God gaue such a law according to it practised Patriarches Iewes Christians vpon perswasion of obligation ancients as many as treated it iudge it to binde the Christian Church The authority the reasons of none except demonstratiue shall sway my iudgement nor ought to sway anies to thinke it temporary belonging onely to the time and state of the Iewes A taste of Lay-mens reasons much swaying their conscience let me though something out of place giue you A pidling Cauiller willing to shew his witte would needes frame argument against Tything of the text which gaue mee first occasion to treate the question After many quarrellings against choice of that text of Paul 1. Cor. 9. to support the conclusion thus hee quaerees What if from this text hee could frame an argument against Tythes Ans He should bee to me Magnus Apollo And if out of this or any other holy text you could handsomely but straine an argument I would yeeld you the conclusion It s well with you my Lay-masters you haue in our free hold the eleuen points of the law I dare say you shall sooner fetch water out of a flint then argument out of Scripture to prooue your ius to them Yet this Text would afford some Sampson one What trow we may that be if hyre or wages bee the maintenance belonging to ministers then not Tythes for hire is a ciuill thing and from men by ciuill contract Tythes are challenged from God as a diuine donation Therefore Tythes and wages being of diuers nature cannot both be the ministers maintenance But the maintenance belonging to ministers is hyre or wages 1. Cor. 9.7 Ergo not Tythes Ans Wittie too too quasi dicam if an inheritance be the maintenance belonging to Leui then not Tythes for inheritances are ciuill things descending

The Quaestion of TYTHES REVISED ARGVMENTS FOR THE Moralitie of Tything enlarged and cleared OBIECTIONS MORE fully and distinctly answered Mr SELDENS Historie so farre as Mistakers haue made it Argumentatiue against the Moralitie ouer-ly viewed By WILLIAM SCLATER D. D. and Minister of Pitmister in Somerset DEVT. 33. Verse 10 11. Of Leui he said They shall teach Iacob thy Iudgements and Israel thy Law Blesse O Lord his substance and accept the worke of his hands Smile through the loynes of them that rise against him and of them that hate him that they rise not againe LONDON Printed by IOHN LEGATT 1623. REVERENDO IN CHRISTO PATRI AC DOMINO ARTHVRO Prouidentia Diuinâ Bathoniensi ac Wellensi Episcopo Domino meo plurimùm obseruando HOnorande Praesul Annus iam agitur fermè duodecimus ex quo mea qualiscunque de Iure Decimarum velitatio in vulgus emanauit Quanto Credis cum literatorum propè omnium applausu Nec tamen sine vulgi absit verbo inuidia Sacrilegi oblatratu Fremerè exin atque indignari quotquot in Sacra inuolarant non aliter ac Demetrius Ephesinus cum suis vbi Dianae magnificentia periclitaretur hoc est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 illorum in discrimen vergeret Nimirum de Arte Decimandi perinde vt de Statuaria Opifices illi Generosi fere omnes nostri suauiter victitant Siquis paulò cordatior vacillare aliquantulum vt fit tremere mox etiam gratulari sibi quòd de Rure paterno non de Iure Pastoritio victum sibi quaeritaret Mirari Ego quorsum Res exiret Cum ecce Conductitius nescio quis Decimarum ipse quod nunc audio impurus Heluo mea omnia ventilare sugillare censura supra quàm Magistrali lustrare scommate vere Lucianico mordere rodere Pedum etiam supplosioni si fas exponere Transacta Res est versa euersa sunt omnia Sopita est denuo Conscientia Faxit Deus ne non mortua Eam ego vt semisepultam si pote exuscitem id vero nunc do operam quàm vereor ne non inanem vt vt Accepta sit Deo Ecclesiae vtilis Tibi grata Sat habeo Inhient etiamdum plenis faucibus Heliogabali nostri Peculio Dei vorent quod sacrum est sanctum Deo Vorent vt euomant Quis vero ferat nisi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perire Sacrilegos Subit etiam mentem solatur aliquantulum quod Iudeis diuerbti loco dicitur Quando duplicantur lateres tunc venit Moses Hac spe quantilla fretus Rem ipsam aggredior Auspicato credo satis quod sub tuis Tanti viri Auspiciis Sospitet Deus Quod superest Deum Optimum Maximum enixe comprecor vt Amplitudinem tuam indies magis magisque amplam reddat Ipsum Te Ecclesiae Nobis quàm diutissimè incolumem seruet vt quod facis Pietate Sanctitate Industria Clero tuo praeluceas Faxit Amen Pitmisterij Dat. Kalendis Ianuarijs Anno Reparationis humanae 1621. Amplitudinis tuae studiosissimus Idem qui Capellanus tibi addictissimus WILL. SCLATER The Introduction SInce I began to smatter in iudgement of questions thus I haue euer thought of the particular that its amongst those that may much more easily be defended then euicted So vtterly inconsequentiall are all arguments pretended against the diuine right of Tything yet so blind is preiudice so earelesse the belly so stiffe and absurd couetousnesse in denying principles and in spight of all premises resolued to hold the conclusion of Sacriledge Difficultie of euiction ariseth hence first that opposites take from vs appearing principles and put vs to prooue them in our owne science secondly haue framed to themselues principles which no man must dare to contradict vnder perill of hissing at for absurditie A principle it seemes to my poore vnderstanding First that praecepts of God neuer so ancient hauing no appearing repeale binde euer to the end of the world Secondly that men willing to loose Conscience from bond of any diuine praecept such especially as but lookes towards moralitie must be able to shew by soundest euidence the abrogating of that from which they pretend to be inlarged For what our Sauiour disclaimes dares any attempt a Math. 5.17 Dissoluing the Law in any Iot or title without cleare signification of the Law-giuers will for cessation Or suppose wee hee speakes of the maine only after the letter and not of particulars and degrees of dutie couched vnder the maine Of particulars and degrees of sinne implyed in the grosse who should not tremble at so profane arrogancie that heares him protest his b Math. 5.19 nullitie in Gods kingdome who breakes or teacheth breach of the lest commandement T is strange libertie these licentious times haue taken to cancell at pleasure what their fancie distasteth in the Law of God How vrgent is the c Deut. 4.15 6. caueat against Image making for representation or worship of the Godhead how plentifully particularized and backt with reasons yet goes it for current doctrine amongst some Papists that the praecept was temporarie peculiar to Iewes in respect of their grosse rudenesse and strong propension to Idolatrie It s a praecept in casu to d Ier. 4.2 sweare the Lord liueth in truth in iudgement and in righteousnesse A toleration rather say Anabaptists limited to Iewes in their estate of weakenesse and imperfection No oath lawfull to Christians in new Testament in what cause soeuer by what authoritie soeuer imposed Praecept of Sabbath ancient some thinke as the world for the quota of time we are sure enrolled by Gods owne finger in the two Tables of stone yet thought a meere Iewish ceremonie to vanish with other shadows of heauenly things in this time of reformation Subiection to Christian Magistrates inioyned e Eph. 6.2 in the first commandement with promise lawlesse Anabaptists make proper to the State and politie of ruder Iewes Vsury so damned by Moses Prophets Councils Churches Heathens is deemed a sinne peculiar only to the people of Iewes Were Nicholas of Antioch now aliue or Nichols the Familist approaching as neere to his heresie as to his name they would voyce it as strongly that fornication was a sinne peculiar to Iewes And that Christians may liue after the licence of Plato his Common-wealth rather then astrict themselues to these lawes of Moses made seuerall as their opinion seemes to the Iewish Nation May not Dauids Apostrophe beseeme vs in these times f Psal 119.126 Its time for thee Lord to lay to thy hand for men haue destroyed thy Law What praecept with greatest instance pressed may not a licentious Libertine plead to bee exempted from If it may be lawfull without ground to auouch it meerely Iudaicall Yea how would my soule wish rather to be a Iew that dissolute nature might be restrayned in mee by lawes and my Conscience inioy the sweete comforts found in obedience then to inioy such liberties of Christians such

of th'Epistle to the Hebrewes as it is alone without reference to whom it was written and after what manner and obseruing how th' Apostle as in other things workes vpon the present opinions and state of the Iewish Church by that pia vafrities as some call it the Arguments for the right as Dr. Sclater hath resolued them into Logicall forme are such as he that answers them might answer the proofe of any Truth Doubtlesse he that herein answers Dr. Sclater answers more then all the rest of c. Answ Take wee it therefore with all references possibly imaginable and consider any circumstance probably competent to be considered yeeld also th' Apostle to vse if not that pia vafrities yet his prudence in working vpon the present opinions of the Iewes what I wonder may any these references or obseruings affoord to crosse th' Argument heere founded Particularize the references 1. He writes to Hebrewes become Christians 2. Confessedly infirme in iudgement touching abrogation of Leuiticall Law and adhaering too much to their first rudiments 3. opinioned as truth seemes that Ancient praecepts Mosaicall still bound the conscience after exhibiting of the Messiah What to our maine will all this affoord to nullifie or disable the Argument here grounded His pia vafrities if it be conceited after Erasmus his working vpon aduantage of their misconceits and errours of iudgement hath here I dare sweare neither vse nor footing For what is in all this passage misconceiued by those Christian Iewes whereout Paul should strayne his conclusion of Christs superioritie to Leuiticall Priests God r Heb. 7.21 sweares him a Priest after order of Melchisedec And s Vers 7. without controuersie the lesse is blessed of the greater t Vers 8. To speake as the thing is Leui was tythed in the loynes of Abraham sauour any these asseuerations of Pauls working on misconceites His prudence it was to ground his conclusions on Scriptures and Propositions thereof confessed by Iewes as true yet truely so confessed and of force to affoord him out of their reall truth and intention of the inspirer whatsoeuer inference he makes from them so was it our Sauiours out of Moses writings to conuince u M●● 22.31 32. Sadduces in th' Article of the resurrection yet was there truth in his ground and by vndeniable sequele issues his conclusion out of the praemisses extant in Moses When Paul at Athens alledgeth testimony of Aratus the Poet w Act. 17.28 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we acknowledge his prudence impleading them from their owne Authours yet dare not thinke him so impiously vafer as to lay for ground an erroneous conceit or so imprudent a disputer as to build his conclusion on a ground from whence the Argument had not apparent deduction I presume this curt answer affoords so learned and friendly an inquisitor large satisfaction Proceede wee therefore to the other Arguments I thought you see I thought I had ended and that the mouth of all Calumnie against this Argument had beene stopped when at last I am minded by a friend that the grand Syllogismes labour of two foule maladies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and begging of the Quaestion Yet cannot be euidenced any change of tearmes or so much as of affection of any tearme in the state neither is either proposition tendred without proofe to any mans credulitie nor without something prius and notius in se and vertuall enough to inferre the conclusion Faire answer expect to your exceptions howsoeuer carried with tartnesse more then is meete and eleuation no lesse sometime then mucteristicall This is the frame The Portion due to Christs Priesthood is due to Ministers of the Gospell Tythes are the Portion due to Christs Priesthood Ergo The Minor is thus prooued The Portion due to Melchisedechs Priesthood is due to Christs Priesthood Tythes are the Portion due to Melchisedechs Priesthood Ergo The Propositions you say are both Sophisticall because not propounded in fit tearmes to inferre the conclusion besides haue in them a begging of the quaestion presuming of that which in good Diuinitie is not to bee granted And th' assumptions are both false But why I wonder are the tearmes vnfit beeing two of them the same without aequiuocation wherein the conclusion is propounded and the medium another no whit homonymous and applicable both to praedicate and subiect Forsooth the true tearmes are these The Stipend or Wages due to Christs Priesthood is due to Ministers of the Gospel And The Stipend or Wages due to Melchisedechs Priesthood is due to Christs Priesthood Sounds Stipend with you nothing but base Wages Emendemus in Melius a Remigius in Psalmos hee was no Dunse that obserued there is emendatio in peius These tearmes are neyther truer nor true nor fitter nor fit for the quaestion Truth is fit for his purpose onely who meanes to leaue the purpose and to set vp a shadow for himselfe to fight with Could you could any thinke that in my tearme of Portion which is part of Temporalties allotted I should intend Wages such as is payde to Hirelings Maechanicall Artisans or men of like imployment or if you take my other tearme of Praemium or Recompence was it intended trow you a Wages aequiualent to the Worke I euer meant it an Honorarie allotted by God to be rendred from men in acknowledgement of the vertue excellencie worth of Christs Priesthood and his Ministers Worke who are imployed by him in the commemoration and application thereof vnto the people This is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of that tearme that other is vafra and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Where now is my Petitio principij or what is that so abhorrent from the grant of good Diuinitie Forsooth I presume there is a set Stipend or Wages belonging to the Priesthood of Christ and Melchisedec Surely I neuer presumed it Wages said I euer in all my Sermon The terme is strange to me Marry this I presume and yet am not presumptuous That there is a set or fixed Honorarie belonging to the Priesthood of Christ and Melchisedec Will your Reasons force me to thinke otherwise then I sit downe Thus they are 1. Christ needes none 2. Hee requires none 3. None can be assigned him answerable to his Worke beeing a Worke of satisfaction for the sinnes of the whole World a Worke of infinite Merite And for Melchisedec and his Priesthood Sith 1. None due to Christ 2. Sith Scripture silent for any probabilitie of any such thing 3. Sith it affoords more then probabilitie to the contrarie because hee a King therefore 1. not needing it 2. therefore bound rather to giue to his Subiects and Familie then to take Wages from them Yea 3. It s euer counted base in a King to take Stipend or Wages of Forreiners or his owne Subiects Ergo Quorsum all this what needes so much adoe among friends Answ It s not Wages we enquire of but the Honorarie of the Priesthood And of it who dares auow there