Selected quad for the lemma: law_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
law_n	aaron_n	abolish_v	tithe_n	41	3	10.0079	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A85049	A true relation of a dispute between Francis Fullwood minister of West-Alrington in the county of Devon, and one Thomas Salt-House, as 'tis said, of the county of Westmerland: before the congregation of them, called, Quakers; with some others that accidentally heard thereof: in the house of Henry Pollexsen, Esq; in the said parish of West-Alrington. On Tuesday the 24th day of October 1656. / Published by some that were present at the dispute; out of a single and sincere desire, that error may be shames, and the truth cleared. Together with an answer to James Godfries queries, by the said F.F.	Fullwood, Francis, d. 1693.	1656 (1656)	Wing F2520; Thomason E892_12; ESTC R206561	22,146	38

pray try him pay him no more Tithes henceforward he will preach without Full. However good people pray take notice that he giveth but the Devils counsell he perswades you to tempt me to sin and to leave off preaching especially considering you cannot thus try me but you must withhold what is my due by Law and so sin your selves Qua. Hast not thou covenanted to preach twice a day Full. What if I have It doth not follow that I preach meerly for that which I have covenanted for But indeed I have not so covenanted When I came unto this place I did neither covenant to my people what to do nor they with me what to give in which thing let my Congregation be my witness indeed my maintenance is given me by Law * And by the State not by my people Qua. But prove thy self no false Prophet prove thy self a lawfull Minister a true Prophet prove this if thou canst Full. This is somewhat unreasonable however I will follow you any whither Thus I prove it He is a true Prophet that preacheth true and sound Doctrine is he not what say you to this Qua. Yea he is Full. Then I am a true Prophet for I preach true and sound Doctrine charge me with false Doctrine if you can Qua. Thou takest Hire therefore thy Doctrine is false thou art a false Prophet Full. Alas man this is to find fault with my wages not with my work charge me with false Doctrine if you dare Qua. Thou takest Tithes thou hast acknowledged thy self a Hireling thou abidest not in the Doctrine of Christ c. Full. Come come Sir all the Company seeth you shift and flinch charge me with false Doctrine in some particular or acknowledge me a true Prophet according to your own Doctrine Qua. Do I flinch Full. Do you not pray observe either your Doctrine is the same with ours or else it differs from ours if your Doctrine be the same with ours why do you runne up and down thus and tell the people we are deceivers and false Prophets when as you acknowledge those that preach true Doctrine are true Prophets Again if your Doctrine do indeed differ from ours why are you thus ashamed to own it and bring it to t●yal Woman Do we call thee deceiver or false Prophet Full. Set down wherein your Doctrine differs from ours if you dare then I will venture to prove your Doctrine to be popery or worse Qua. Our Doctrine Popery Full. Good people pray observe me I say let them but own their own opinions as distinct from our Doctrine and I do here engage unto you to bring Popish Books with me at the next meeting which shall be when you your selves shall appoint and therein I will shew you those opinions to be popery which you shall own contrary to us Qua. What 's this Full. Sir I say it again I am here to undertake it accept of the challenge if you dare One of the Company Bellarmine holds that there is a God is that therefore popery the Papists may hold some truths Full. Pray observe I speak of such points as the reformed Churches differ from the Papists about now that 's Popery and not the things wherein we and they agree and now in those very things wherein the Papist differs from us you will be found to differ from us and joyn with popery dare you speak out One of the Company But is that a sure Rule that because the Papist differs from us in such a point therefore what they hold is errour Full. An excellent principle for popery to begin withall Though this happily may not rigidly hold in some small circumstantiall difference yet take heed of siding with Papists in the most Fundamentall points of difference betwixt us I am sure that is popery And again in such substantiall points you would be found differing with us and siding with Papists if you durst stand to the tryal Quak. But thy Doctrine is false thou takest Hire thou art a false Prophet a Hireling for thou takest Tithes Full. Tythes are lawfull though I do not take Tythes Mr P. You do take Tythes Full. No Sir under favour I never took Tythes since I came to this place Mr P. You take in liew of Tythes Full. I. do and that lawfully Quak. Prove that to take Tythes in the time of the Gospel is lawfull Full. Tythes are lawfull because not forbidden yea they seem to be incouraged by Christ himself in the Gospel ye Tythe Mint c. and ye do well therefore we do not ill to take them Mr Tripe But that was before the Law was abolished Full. When was the Law abolished Mr Har. All the Divines in the world acknowledge that the Law was abolished at Christs death yea I am mistaken if I have not heard you say so your self Full. However if this incouragement of Christ for Tythes be taken off it rests to be proved that the onely Law for Tythes was abolished in that Law which was abolished at Christs death Here the Quaker was at a stand and one of his Brethren was very earnest with him to make him turn to the seventh of the Hebrews which with much a do at length he did Qua. 'T is abolished Heb. 7. 12 For the Priesthood being changed the●e is made of necessity a change of the Law Full. This Law and Priesthood is the Levitical Law and Priesthood as vers 11. Now you must prove that Tythes was payable onely according to the Levitical Law and onely unto the Levitical Priesthood which I think is too hard a task I have two things wherewith to defend our taking of Tythes against this verse one of which I am sure will hold The first is That we claime not Tythes by the Law of God as it were commanded there but by the Law of the Land whereby we have as clear a title to our Tythes as that Gentleman hath to his estate 2. The second thing that I have to say is That you cannot prove by this Text that the onely Law for Tythes in the Word of God is abolished This very Chapter tels us that Tythes were paid by Abraham 430 years before this Law which was now abolished and that Christ whose descent is not reckoned from Levi is a Priesthood for ever after the order of Melchizedeck who received Tythes not by this Law and who now liveth vers 9. to receive Tythes still in Christ though those that receive Tythes in Aarons order and the Law by which they did so receive Tythes are both dead So that Tythes seemeth to be Christs wages then those that stand in Christs stead and do part of Christs work as we do why may they not claim part of Christs wages viz. Tythes But as before I ingeniously confess that I rather choose to make my claim thereto by the Law of the Land which is without that controversie wherein the Law of God commanding this is indeed involved Here also the Quaker had nothing to say

into the world and the onely means of enlightening all that are enlightned to salvation in the world Paralell with that known place The grace which hath appeared unto all men teaching them not that all are effectually taught thereby yet it is still teaching them as a means i. e. offering to teach them the way to salvation whereby Christ indeed hath made a way and fixed a means which is sufficient as a means to enlighten every man that cometh into the world and thus he may be said to enlighten every man that cometh into the world Now the text taken in this sense 't is evident that all are not effectually enlightened hereby all do not embrace and possesse this light all do not receive it and see in it or yeeld themselves to be savingly enlightened by it the very text tells us that the light shined in darkness and the darkness comprehended it not to some the Gospel is hid and Christ is not in reprobates Joh. 1. 2 Cor. 4. 2 Cor. 13. Thus take the text in which sense you will yet we must conclude that that light which is in every man is not a saving light or sufficient to salvation Qua. Mark people He saith the Spirit doth not convince of righteousness and judgment Full. Pray speak the truth I said if you take the text in the second sense which I do not yet the Spirit doth not convince all of righteousness whom it doth convince of sin or the same Spirit may be said to convince some of sin onely and others both of sin righteousness and judgment Qua. Then people he would perswade us that the same Spirit doth not convince of sin righteousness and judgment Full. Cannot you speak two words true I say the same operation of the Spirit doth not convince of sin and righteousness and judgment so that he doth sometimes convince of sin onely and sometimes of sin righteousness and judgment Qua. Turn to the Text I will send the Comforter and he shall convince the world of sin and righteousness and judgment Again Even the Spirit of truth whom the world cannot receive ye know him and he dwelleth with you c. Full. From these two Texts brought by your self for the contrary I shall undertake to prove above all contradiction that the Spirit in this saving sense is not in every man yea that the Spirit as a Comforter reprover of sin righteousness and judgment and as a Spirit of truth is not in every man which one would think should put an utter end unto this part of the controversie This Text Joh. 14. 16 17. saith expresly that the Comforter the Spirit of truth which is promised to be with and dwell in the Disciples the world cannot receive because it seeth him not neither knoweth him Qua. Canst thou prove that ever any one had so much light as to convince him of sinne and yet that light was not saving Full. Yes that I can Judas was convinced of his great wickedness in betraying of Christ yet Judas had not saving light Qua. But is not that light which convinceth of sin if improved sufficient to salvation Full. Prove that Qua. Nay do thou prove it is not Full. I will There is no meanes sufficient to salvation but what Scripture asserts to be so But now we do not find in Scripture that the light sufficient to convince of sin if improved by us is sufficient to salvation if we do shew it Some of the company did not like the Argument but neither they nor the Quaker himself said any thing at all in answer thereunto Quak. But now answer thou my question Is that a lawfull Ministry that takes Hire for preaching Full. He may be a lawfull Minister which takes Hire prove the contrary if you can Qua. The false Prophets prophesie for reward and preach for Hire Full. Pray observe is there no difference betwixt taking Hire and preaching meerly for Hire or Hires sake The true Priests in the time of the Law had the Hire of Tithes appointed by God himself were they therefore false Prophets Qua. Doest thou take Hire or no Full. If I do I have Scripture for it the Labourer is worthy of his Hire However you are to prove that I preach for Hire or meerly for the sake of Hire Qua. See he hath acknowledged himself to be a Hireling and that he preacheth for Hire therefore he is a false Prophet c. Full. Did you come from God with these slanders I say I am no Hireling I say I do not preach for Hire though I have a maintenance in liew of preaching Good people you see I am enforced unto it pray give me leave to magnifie my Office a little and I shall easily prove that I am no Hireling A Hireling is one that works meerly for his wages and doth no more work than he is hired to do What say you is he not Qua. Yea. Full. Then I shall prove I am no Hireling Qua. Doest thou do more work then thou art hired to do Full. Yes I do Besides my preaching twice every Lords day which is all I am bound by man unto I Catechize I expound upon some part of Scripture I desire particular conference with my people for their instruction in order to the Sacrament I visit the sick I preach my turn at some Lectures And lastly I have begun to go and teach from house to house which I intend through the Lords assistance to go through withall And all this is more than I have Maintenance from man for Yea you are all my witnesses this day that I am here Hun●ing the Wolfe is not flying from him as the Hireling doth Joh. 50. doing more then I am bound to do or can expect any reward from man for Ye all know I might now have been quiet in my study at home and that I could likely expect nothing here but what you see I here find trouble rayling and reviling for this labour of my love to the souls of my poor people that if possible I might save them out of the hands of such deceivers and seducers Qua. Then thou acknowledgest thou preachest twice a day for Hire Behold people then he is so far an Hireling onely he hath said all this that you might think you are beholding to him Full. I am yet no Hireling prove if you can that I preach twice a day meerly for my maintenance though I am indeed thereby oblged thereunto I preach for the glory of God and my peoples salvation You cannot say I preach for Hire unless you could see my heart without uncharitableness and bearing false witness against me Besides I seriously profess in the presence of God and before you all that as I do more work than man can require so had I no reward from man at all yet I would preach I hope so long as I have a tongue to speak Quak. O people pray try him see whether he will preach for nothing my advice to you all

but a Brother of his put him in mind of the beginning of Heb. 8. this is the summe which he read crying out this is the summe without replying any thing in particular to what had been said One of the Company I confess I am not satisfied with what you have said about Tythes me thinks it is the worst money I lay out all the year Full. It may be so but what have you to say against it You are I think a Neighbour The same I live within the jurisdiction of Malborough Full. Pray come to me another time and I will labour the best I can in a private way to give you satisfaction onely remember what I said I claim not Tythes by a Divine but by a humane Law that is the Law of the Land Some of the Company We grant you have a right unto them by the Law of the Land and so farre we grant Tythes to be lawfull Another But 't is not Tythes but the tenth of the spoyl that Abraham paid Qua. I thou must go look for thy Tythes of the Souldiers Full. 'T is called Tythes expresly paid Tythes in Abraham vers 9. Mr John Tripe 'T is plain they are called Tythes there Another But 't is not commanded he freely gave it Full. The Text saith he paid Tythes and if it be granted me that Tythes are lawfull to be paid in the time of the Gospel I desire no more Quak. The Quaker was silent here a while But at length brake out as he used to do thou hast acknowledged thy self a Hireling and that he takes Tythes and therefore he is a false Prophet Full. Sir you dare not look the Scripture in the face go about to prove what you say from Scripture if you dare I have proved that to take Tythes is not unlawfull either by the Law of God or man And again I solemnly profess that if my lawfull Maintenance were utterly taken away yet I hope I should preach as long as I have a tongue in my head Qua. But thou abidest not in the Doctrine of Christ Full. Shew me wherein I fail I challenge you to shew me wherein or say nothing I have hitherto justified my self Another Wilt thou justifie thy self Full. I mean so far as you charged me I have justified my self The same But thou saidst thou hadst justified thy self Full. Alas let any in the Company shew me wherein I do amiss and I shall give him hearty thanks but if you charge me falsly must not I justifie that is clear my self Quak. He taketh Hire he acknowledgeth himself a Hireling c. Full. Why do you not go about to prove what you say Qua. The Prophets prophesie falsly and the Priests bear rule by their meanes by their great means and riches and the people love to have it so Full. You see good people what a learned Teacher you have the Priests bear rule by their means that is saith he their great means and riches when the weakest here I hope knows that by their means is by their occasion Mrs Pol. Here was silence for a while Then Mrs P. came in and said to Mr Fullwood what canst thou say for singing of Psalms and sprinkling of Infants Quak. Yea what doest say to these things Full. This question about Singing of Psalms minds me of a passage in your discourse which I challenge you to make good you said that the Psalms were turned into English meeter by Fidlers That Thomas Sternhold and John Hopkins were Fidlers Sir I believe you are not worthy to wipe off the dust from their Tombes prove them to be Fidlers you have no revelation from Heaven to slander the dead Qua. Why were they not the Kings Fidlers Full. Prove that they were Quak. Doth not History say so of them Full. What History Quak. I will not tell now Full. You will not Quak. Prove thy sprinkling of Infants Full. This is but to delude the people you know you deny all Baptism with water and that you are as much against the Anabaptists as against us Quak. However it 's required of thee that thou prove the sprinkling Infants Full. I never saw an Infant onely sprinkled Quak. Whether it be dipping or not prove the baptizing them Full. Though it be very unreasonable yet I will follow you I shall prove the baptizing of Infants from foure heads Command Example Scripture-grounds and the Analogy of Baptism to Circumcision 1 From the Command Mat. 28. I reason thus We are commanded to Baptize all Nations but Infants are a great part of all Nations therefore we are commanded to baptize Infants unless you can shew some other place of Scripture to limit it to grown persons limit not the holy One of Israel One of the Company Children are uncapable of Baptism Full. That which you suppose to make them incapable doth not therefore they are not uncapable The same What 's that Full. Faith you say is required in Baptism and that renders Infants uncapable thereof but though faith be required this doth not render Infants uncapable of Baptisme for Children were capable of Circumcision and yet Circumcision was a Signe and a Seal of the righteousness of Faith The same Circumcision was a Signe but no Seal Quak. Circumcision was no Seal Full. I think you are not sure of it wee 'l turn to the Text Rom. 4. 11. And he received the Sign of Circumcision a Seal of the righteousness of Faith Qua. It saith not Circumcision was a Seal Full. No pray le ts read the Text again He received the Signe of Circumcision a Seal c. Doth it not plainly say that Circumcision which was a Signe was a Seal also Who denieth it Another But doth Baptisme come in the room of Circumcision Full. Yes as is evident Col. 2. 11 12. Ye are circumcized with the circumcision of Christ buried with him in Baptisme Baptisme you see is here called the Circumcision of Christ or the Christian Circumcision evidently intimating that Baptisme is come in the same place and use with Christians which Circumcision had among the Jews The same The putting away the filth of the flesh answered to Circumcision Full. True Circumcision in the flesh answered to two things 1. The Circumcision of the heart This was also before Christ came 2. The Circumcision of Christ which is Baptisme of the flesh as well as the heart as appeares in this Text. Mr Tripe Pray why do your people while you read the Psalms sit with their hats on and when they sing the same Psalms with their hats off Full. I conceive I say I conceive because I would speak the truth one reason hereof is because while we read the Psalms they suppose we are speaking to them and when we all sing together they suppose we are all speaking more immediately to God Mr Tripe But how can you require the people to sing when as the Psalms do not agree with their conditions but they sing lies to God Full. Do they not sing the Scriptures