Selected quad for the lemma: conscience_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
conscience_n	ordinance_n	power_n	resist_v	1,861	5	9.7674	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A19328	The ungirding of the Scottish armour: or, An ansvver to the informations for defensive armes against the Kings Majestie which were drawn up at Edenburgh, by the common help and industrie of the three tables of the rigid covenanters of the nobility, barons, ministry, and burgesses, and ordained to be read out of pulpit by each minister, and pressed upon the people, to draw them to take up armes, to resist the Lords anointed, throughout the vvhole kingdome of Scotland. By Iohn Corbet, minister of Bonyl, one of the collegiate churches of the provostrie of Dunbartan.	Nicanor, Lysimachus, 1603-1641.	1639 (1639)	STC 5753; ESTC S119005	43,296	68

a Captain and his Souldiers but you know that 1. Theologia symbolica non est argumentativa 2. The comparison is not alike but halteth down-right for the authority of the Captain is limited and bounded by his Prince or Generall that he must not transgresse in the least point of his Commission otherwise the souldiers are no more bound to follow him then they know his Commission from their common Prince As for example the King of France sends his armies to fight against the Spaniards Now if the Captain of this army make defection from the King and go to the Spanish army then they become as Spaniards enemies to their own King now here sense it selfe leads the army to fight against their Captain who are turned enemies for they certainly know that it was the Kings will to fight against the Spaniards and all that would take their part in that battell and therfore they haue their Kings warrant to fight against their captaines who now ipso facto ceaseth to be their captaine and become enemies But if the King did give these his Captains absolute and unlimited power over the armies commanding the souldiers not to resist them by armes whither they did right or wrong whither they should turn to the enemy or not in this case indeed as the souldiers ought not to turne away after them to the enemy against their Soveraigne so they ought not to fight against them but fly home to their Prince whose will they know Thus stands the case between God and the King his Deputy God hath given him such authority that all under him must be subject unto him without resistance and though he should doe many things contrary to Gods Word yet ipso facto he ceaseth not to be King and we must not obey him in evill but yet be subject unto him for Conscience sake The Covenanters seeing the weaknesse of this their argument and the strength of reason against it from the Apostles Direction Rom. 13.1 they strive but unhappily to answer that objection thus Covenanter It 's objected Rom. 13.1 Let every soule be subject unto the higher powers Answer Tyranny and unjust violence is not the ordinance of God and he that resisteth it resists not the ordinance of God they are rulers contrary to good workes not to evill they are not the Ministers of God for good neither in this can we be subject unto them for conscience sake The whole course of the Apostles argument runneth against the resistance of lawfull power commanding things good and lawfull We must either acknowledge Tyranny to be the ordinance of God and for our good or els exclude it from the Apostles argument admitting the resistance therof to be lawfull at least by the shield for defence if not by the sword for invasion Anticovenanter In this you declare either much weaknesse or else much malice and I may say both No man will affirme that Tyrannie and violence are Gods ordinance but those to whom God hath given lawfull authority may abuse it tyrannically and they remaine the Ministers of God for thy good in tuum bonum saies Augustin licet sibi in malum for all things work together for the best to them that love God For the Lord will raise up Kings sometimes as Isaiah saies to be The rod of his anger and staffe of his indignation Isai 10 5. to afflict an hypocriticall people to take the spoyle and the prey and to tread them downe like the mire in the streets Howbeit he meaneth not so neither doth his heart thinke so saith the Lord but it is in his heart to destroy nations not a few And when tyrants thinke thus to doe evill to us yet it turneth to our good to humble us under Gods hand and cause us repent This is all the fruit to take away our iniquity saith the Lord Isai 27 9. and thus Tyranni sunt ministri Dei tibi in bonum licet sibi in malum and to resist them is to fight with God and pull the rod out of his hand Your inference then is most childish that either we must admit tyrannie to be Gods ordinance or else we may resist it For you see that he who hath a lawfull power from God may abuse it tyrannically and we must not resist Gods ordinance lawfull authority because such and such men exercise it tyrannically Our superiors power is not Gods ordinance because he is a good man that hath it as David was neither is the authority not Gods ordinance because he is an evill man that hath it as Saul was but the authority is Gods ordinance because he who hath it is the lawfull superior He that was Emperour when Paul writ this Epistle was Nero a tyrant Nero sayes learned Moulin was a monster in nature the shame of humane kinde and the first Emperour that began to persecute the Church neverthelesse the Apostle Rom. 13. speaking of that power which then was in being saith that it was ordained by God and that whosever resisted the same resisted the ordinance of God c. So sayes Aug. De civit Dei lib. 5. cap. 21. Where he declares that the authority of wicked Emperours was from Gods ordinance as well as of good Emperours Qui Mario Caio Caesari qui Augusto ipse Neroni qui Vespasianis vel patri vel filio suavissimis imperatoribus ipse Domitiano crudelissimo ne per singulos ire necesse sit qui Constantino Christiano ipse apostatae Iuliano Did not Paul acknowledge the authority of Nero when he did appeale to him and that lawfully I stand at Caesars judgement seat where I ought to be judged Act. 25.10 And Christ himselfe acknowledged the Authority of Pilate over him to be from above Neither was it lawfull for Christs Disciples to resist and by armes to defend their Master against such matchlesse cruelty and tyrannie And here by the way I gather one argument against your course which I pray you answer It was not lawfull for Christs Disciples to defend Christ by armes against the tyranny of those who invaded him and crucified him Therfore it s not lawfull for us to take desensive armes against tyrants Ye will answer Christ suffered them not to resist because it was his will to suffer This is true indeed he was most willing to suffer but yet the reason wherefore he hinders Peter to defend him is because it was not lawfull for him to defend by armes therefore he sayes Put up thy sword into his place for he that takes the sword shall perish with the sword He that drawes the sword must doe it by the authority of him that hath power Consider also the 13. Chap. of the Revelation in the 7 ver It 's said that the beast with the seven heads and ten hornes had power given him over all kinreds tongues and nations to make war with the Saints What shall the Saints doe then under their persecuters May they not take up armes Nor for in

bestow it upon any man to be their King for none can give that to another which they have not themselves 5. Ye say the people may be without the Magistrate Answer So have you made us this yeare and more in stead of a King we have had the Ephori of Sparta and the Roman Tribunes over-ruling us strange Lords rule over us to the great contempt of our own King Dominis parere superbis cogimur 2. The world was not without a King till Cain's time for Adam was King his Empire was paternall and therfore Monarchicall for albeit at first he did not actually exercise politicall Government before the people did multiply yet ex vijuris naturae by the force of the law of nature it was due to the first progenitor Adam to be governour of his posterity and thus habitually he was King from his first creation and therfore that assertion of the Monarchomachists is not alwaies true the King is not without a people as the people are without a King I see you think you may be well without our King what remaineth then but with the Bishops let Kings go too and lay a ground for Anabaptisme 6. You say the body of the Magistrate is mortall I pray you what kind of people are you Qui genus unde demo Are you only the off-spring of God I reade in Scripture that God saies to Kings Psal 82.6 7. I have said ye are gods but to which of you is this name given and if you will assume that to you take the rest of the Text with you but ye shall die like men It 's an old saying Rex nunquam maritur The King never dieth But one generation goeth and another commeth Let it content you that tho King and you are of one mettall Now in the end having thus many waies preferred your selves to the King you make this monstrous conclusion It 's adirect over-turning of all foundation of Policie to preferre subjection to the Prince to the preservation of the common-wealth Answ Here you separate that which God hath joyned together and make these two opposite which ever must go hand in hand together for Subjection to the Prince is the only way to preserve the Common-wealth where Subjection is not Gods ordinance is contemned the foundation of policie over-turned and the Common-wealth exposed to ruine as is cleare in the answer to your first Argument Covenanter From the Covenant betwixt God and the people 4. Argument for the people and the Magistrate are joyntly bound in Covenant with God for observing and preserving the Commandements of the first and second tables as may be seene in the bookes of Samuel Kings and Chronicles As the fault of the people will not excuse the Magistrates negligence so the fault of the King will not excuse the people if they resist not his violence pressing them against the Covenant of God this argument is strongly pressed by sound and religious politicians Anticovenanter You should declare how King and people are both jointly bound Will you have King and Subject of equall power about the observation and preservation of the Tables You are bound to keep the Commandements of God as well as your King but the King is bound to do more to wit to be carefull that all his Subjects keep them and to punish transgressours I have read the whole Scripture of God but I could never find this power given to Subjects It 's enough for them to keep the Tables themselves but they have no authority to command others much lesse doth it belong to them to resist the Magistrate If the King presse the people to the breach of the Law they must not obey since God his Superiour commands the contrary but yet they must not resist since God both their Superiours forbids You poorely beg here the question affirming that the people will sin if they resist not but you will never prove it You say it is strongly pressed by sound politicians but you presse it most weakly and unfoundly not nominating one sound Politician for you For no Wiseman will confound the Princes authority with the people and turne a Monarchie into a Democracie Covenanter From the subordination of Powers appointed by God 5. Argument The same law and order that appoints to obey the supreme Magistrate rather than his Deputie appoints us also to obey God rather than man and the same law and order that leadeth us to defend the supreme Magistrate against the invasion of his Deputie commandeth us also to defend Gods right and to preserve the peoples peace against the unjust invasion of the supreme Magistrate who can be thought no lesse subordinate to God then his Vicegerent is to him Anticovenanter This Argument is builded upon sand you dreame that whatsoever meanes may be used for preservation of the Prince against his Deputies the same may be used for the preservation of Gods right and the peoples peace But you erre not knowing the Scriptures nor the power of God Both by Gods Law and mans law Subjects are bound to defend their Prince But Gods Law commands not to defend his right by armes the weapons of our warfare are spirituall and not carnall Patience Faith with other graces are our Armour we must be subject for conscience sake and not take Gods place to represse our Superiours If any inferiour judge wrong me I must not resist him but appeale to his Superiour and from him again to his Superiour even to the King the Supreme and if he will be unjust and wrong me I must not resist but commit my cause to God to whom vengeance belongeth It is a point of Atheisme and distrusting of Gods providence to think that God will not help against Tyrants and therfore men will be their owne judges and revenge themselves But the Lord hath said Psal 12.5 For the oppression of the poore and the sighing of the needy now I will arise and set him in safety c. Then take Salomons counsell Prov. 20.22 Say not thou I will recompense evill but wait on the Lord and he will save thee Suffer me then to attest you my deare Countrey-men What thinke you to doe O yee Covenanters for God and the King You undertake armes not for God who desires nothing but peace You publish Rebellion He commands Obedience You trouble the rest and quiet of a King he willeth us to endure hardnesse though at the hand of a Pagan You doe it for God whose name yee call upon and deny his Power You doe it for God who detesteth your actions and knowes your thoughts And you doe it for that God who will confound all those who breed confusion among his people You undertake warre for Religion against the Defender of Religion You raise armies for Religion and nothing hindereth it so much as warres You fight for holinesse and your weapons destroy the Church authorize blasphemie plant Atheisme impiety and despising of Devotion in all places You march under