Selected quad for the lemma: soul_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
soul_n	ordinance_n	power_n	resist_v	4,907	5	10.4011	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A45536	Prossō kai opissō a sermon eqvally pointing forvvard & backward, as it was deliver'd in the Vniversity Church of Saint Maries in Cambridge / by P.H., B. of Divinity, and sometime fellow of Queenes Colledge in Cambridge, in his forenoone course before that universitie, upon the 22 day of November, in the yeare 1640, being the beginning of this present parliament.	P. H.; Hardres, Peter.; Heylyn, Peter, 1600-1662.	1647 (1647)	Wing H702; ESTC R38787	23,179	42

degree flagitious For 't is Contra Mosen supremum Principem Aaronem summum Pontificem legitimas potestates Contra Mosen mitissimum hominem Aaronem Sanctum Domini Contra Mosen Aaronem divinitus orainatos sic per consequens contra Deum 'T is contra Mosen supremum Principem Aaronem summum Pontificem legitimas potestates Morall vertues and vices are formally distinguished and constituted by generall acts limited and determined to speciall objects either commanded or forbidden by some Law Ordinance or Constitution As for example 't is not every occision or killing that doth Constitute the sin of Murder one may kill a beast or a bird or fish or a creeping thing and yet not be guiltie of this sinne but if this Genericall act of killing be determin'd or limited to a Reasonable creature prohibited both by Divine and Humane Law to be killed which is the Occisio hominis the killing of a man then 't is Murder So 't is not every disorderly gathering together doth Constitute the sinne of Rebellion for had these here gather'd themselves onely in perturbationem ordinis vel pacis the Assembly might have prov'd but a plaine Conventicle or had they gather'd themselves together onely to doe some unlawfull act ad Terrorem populi whereby either the peaceabler sort had beene feared by the fact or the lighter sort emboldned by the example and gone no farther it had beene either but simply an unlawfull Assembly or a Rout or a Riot at most but when they gather'd together contra Mosen Aaronem against their supreme and legitimate Governours ordained by Almightie God the Act specificated by this object doth formally Constitute the sinne of Rebellion so that here is presented unto us a perfect definition of Rebellion Rebellio est congregatio subjectorum contra potestatem à Deo ordinatam Now the vitiositie of this Act i. e. of the subjects gathering themselves together against the power ordained by God can never be altered or changed by the goodnesse of the end or motive because all sinfull actions contract their Vitiositie or badnesse primarily and chiefly from their principle and forme Now the principle and forme of all sinne according to S. Iohn is {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Ioh. 3.4 {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Sinne is the Transgression of the Law which perfect definition S. Aust. does but explain by distinct specificall acts in which all transgression doth consist when he sayes Peccatū est dictū vel factum vel concupitum contra aeternam legem Sinne is either a Thought Word or Deed against the eternall Law of God Now gathering together against the power ordained by God which in the least degree must needs be an act against the Divine Law as is plaine to be seene totidem verbis in Rom. 13.2 Whosoever resisteth the power resisteth the ordinance of God that act must needs be a sinne against Almightie God and if it be a sinne 't is not the goodnesse of the end can warrant the perpetration of it if the Apostles rule be true Malum non est faciendum ut inde eveniat bonum We must not doe evill that good may come thereof And of those that slanderously reported of S. Paul that he should say any such thing as Let us do evill that good may come he pronounces this sentence as dis-avowing such a damnable conclusion that their damnation was just Vitium fit ex qualibet defectu saith the Schoole-man When any part or least circumstance that is requisite to the goodnesse of an action is defective absent or wanting the whole action becomes vitious much rather when the principle or forme is wanting which consists in the conformitie of our actions to the Divine Law which is the Originall Principle and Rule of all our Deeds and the goodnesse of the end which doth but circumstantionate the action can never change the vitious nature or being of it 'T is not Saul's keeping the best of the Cattle for sacrifice can excuse him for the breach of Gods Commandement and if God in absolute and unlimited termes pronounce Whosoever resisteth the power resisteth the ordinance of God I cannot see how the goodnesse of the end be it Religion or Reformation or the common good can warrant any such resistance from the transgression of Gods ordinance except these or the like limitations had beene specified and annexed to the Command Law or Ordinance of Almightie God Vbi Lex non distinguit nos non distinguere debemus sayes the Civilian Where the Law does not distinguish in what cases such a thing is to be done or not to be done we ought not to determine and define those cases of our own head and power without the authoritie of the Law-giver Either God could or he could not have specified these particular cases in which Subjects might have resisted the power to say he could not were in plaine termes to deny either his omniscience or Omnipotency either that he did not know all those particular cases or that he could not transmit them either by word or writing whereby we might know and observe them To say he could but would not methinkes it sounds somewhat harsh that God should impose such a hard obligation upon the Conscience not to resist the power upon paine of death and damnation and yet reserve some particular limitations within the secrets of his owne breast to be found out by the uncertaine deductions of Humane Reason It is not the wonted course of the goodnesse of Almightie God to deale so closely and reservedly with mankind in a matter of so great Consequence that so neerely concernes the salvation of mens soules the conservation of peace and tranquillitie in his Church And if there were any such reserv'd limitations in Gods breast I wonder S. Peter and S. Paul who knew the mind of Christ and profest that they shunn'd not to declare the whole counsell of God especially handling this subject ex professo should not once so much as mention any of these limitations but ever speake in an unlimited manner Let every soule be subject to the higher powers and whosoever resisteth the power resisteth the ordinance of God and Submit your selves to every ordinance of man for the Lords sake If they knew any such matter it was not agreeable to the Candor and Sinceritie of an Apostle to conceale it nor yet to the zeale and religious fervency requir'd in an Apostle not to practise it when living in the time of that Monster Nero especially having the power of Miracles they would suffer the Church of God to be so cruelly persecuted by that wicked Emperour Or if these limitations have beene delivered over by tradition to be put in practice by the more-flourishing times of the Church I wonder in the time of Dioclesian when Christianitie by the enemies Confession had almost overspread the whole world that so many thousand Christians