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

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A68508	A commentary or exposition vpon the first chapter of the prophecie of Amos Deliuered in xxi. sermons in the parish church of Meysey-Hampton in the diocesse of Glocester. By Sebastian Benefield ...	Benefield, Sebastian, 1559-1630.	1629 (1629)	STC 1862; ESTC S101608	705,998	982

concluded peace and d inuadeth a fresh the Turkes dominions The Turke ioynes battell with him at e Pag. 297. Varna in Bulgaria and beholding the picture of the crucifix in the displaied ensignes of the Christians pluckes out of his bosome that writing wherein the late league betweene him and Vladislaus was comprised and holding it vp in his hand with his eies cast vp to heauen saith Behold thou crucified Christ this is the league thy Christians in thy name made with me which they haue without cause violated Now if thou be a God as they say thou art and as we dreame reuenge the wrong now done vnto thy name and me and shew thy power vpon thy periurious people who in their deeds deny thee their God What followed hereupon The victorie was the Turkes Vladislaus lost his life there and eleuen thousand Christians besides The successe of this great and bloudy battell of Varna fought the 10. of Nouember 1444. doth it not plainly shew that God cannot away with league-breakers These few instances of Saul Zedechiah and Vladislaus may suffice for the clearing of my propounded doctrine Ancient leagues are not rashly to be violated The vse of this doctrine is to admonish all subiects to be very respectiue and mindfull of that league and couenant which they haue by their solemne oaths made and confirmed to their Kings Princes and other Gouernours according to that exhortation made by S. Paul Rom. 13.1 Let euery soule be subiect to the higher powers It is not a bare or naked exhortation it is backed with a good reason For there is no power but of God and the powers that are are ordained of God It followeth in the second verse Whosoeuer therefore resisteth the power resisteth the ordinance of God Whosoeuer they are that resist power men in authority Princes Rulers and Gouernours they resist God and God will confound them their infamie shall remaine vpon perpetuall record for a spectacle to all posterity What else meaneth the Apostle in the same place where hee saith They that resist shall receiue to themselues iudgement And here dearely beloued I beseech you to beware of Romish Locusts I mean Iesuits and Seminary Priests who are sent from beyond the seas to inueigle you to make you vnmindfull or at least carelesse of your couenant confirmed by your sacred oaths with your redoubted Soueraigne They will tell you that your King is an Heretike because he maintaineth not their Romish new and vpstart religion and will thereupon go about to perswade you that you are not to keepe your faith with him It is a Deuillish doctrine They haue learned it from Martin the fift one of their holy Popes f Cochlaeus Hist Hussit lib. 5. Rainold Thes §. 42. pag. 188. Margin who in his Epistle to Alexander Duke of Lituania saith Scito te peccare mortaliter fi seruabis fidem datam hareticis Know saith he that thou sinnest mortally if thou keepest thy oath made with heretikes If vpon this perswasion you will not be drawne to breake your oath which you make a conscience of then will they further tell you that the Pope hath already giuen you absolution and a dispensation for your oath Pope g Caus 15. qu. 6. c. Nos Sanctorum Nosces qui excommunicatis fidelitate sacramento constrictisunt Apostolicâ autoritate sacramento abs●luimus Gregory the seuenth of that name saith We by Apostolicall authority doe absolue all from their oaths which they haue giuen to persons excommunicate The words are in Gratians decree caus 15. qu. 6. c. 4 Wee by Apostolicall authority doe absolue all from their oathes c. But who are excommunicate by Romish exposition I will tell you out of the great lawyer Panormitan not they only against whom the sentence of excommunication is pronounced For saith h Extra de Judicits C●p. Cum in homine Cum est crimen notorium nullâ est opus declaratione sententiae excommunicationis Panormitan when the Heresie is publikely knowne there needeth no pro●uatiation of the sentence of excommunication And who are such heretikes as against whom there needeth no pronuntiation of the sentence of excommunication i Lib. 1. de iusta punit Haeretic Alfonsus de Castro and k Justruct Sacerd lib. 1. cap. 19. Qui intelligens aliquam sententiom expressè ab Ecclesia damnatam eam retin●crit Haereticus pertinax est censendus Tolet the Iesuite will tell vs that whosoeuer maintaineth any doctrine condemned in the Church of Rome he is to be accounted an obstinate Heretike Well then all Protestants Princes and subiects maintaining true Christian doctrine such as is condemned in the Church of Rome are in Popish account obstinate Heretikes and therefore ipso facto already excommunicate there needeth no pronuntiation of the sentence of excommunication against them Whereupon it followeth that in euery kingdome where the King is a professed Protestant the subiects are already absolued from their eath of allegeance I will not in this auditorie further enlarge this point A point I grant fitter for the Conuent of the profound and learned then for this place Wherefore I shut vp this point beseeching you to suffer a word of exhortation Howsoeuer Pope l Apud G●●tian Caus 15 q. 6. Gregory the seuenth that same m Ma●nat●●y Ne●rama● 〈◊〉 praestigtis Diabolicis Papatum in●asit Szeged spec Pontis Vrsin spec Iesuit sorcerer and n Cum Mathilde comitissa occultum habuit commercium Vrsin Spec. Iesuit p. 265. adulterer and o Lib. 5. Decret tit 7 cap. 6. glossa Nos excommunicamus vniuersos haereticos vt absolutosse nouerint omni fidelitatis debito qui iis iuramento terebantur astricti Gregory the ninth and p In B●lla Absoluimus subditos vincul●iuramenti quo Reginae Elizabethe constricti tenchantur Pius the fift and all succeeding Popes shall absolue you from your oath of allegiance yet dearely beloued beleeue them not ' Peter and the Apostles Act. 5.29 doe put you in minde that it is better to obey God than men And God in his holy word commandeth you to be subiect to the higher powers as you haue already heard Rom. 13.1 to honour the King 1 Pet. 2.17 to submit your selues to all manner ordinance of man for his sake whether it be vnto the King as vnto the superiour or vnto other gouernours vers 13. you haue taken your oath of allegiance and sworne obedience to your King breake not your couenant with him that Gods wrath breake not forth in fire against you as it did against these Tyrians for not remembring the couenant of brethren Thus farre by occasion of the first exposition of these words They remembred not the couenant of brethren that is they remembred not the couenant made betweene their King King Hiram and the King of Jsrael King Solomon Now somewhat of the other exposition They remembred not the couenant of brethren that is they remembred not the couenant made

the earth where by the fowlers art no ginne is set for him O quàm vilium similitudines rerum quam pretiosum praedicant sacramentum O saith Rupertus how vile are the things from which similitudes may be taken and how precious the mysteries that may thereby be published This our Prophet de pastoralibus assumptus once a shepherd now called to be a dispenser of the secrets of God is content to dispense them by drawing similitudes from such things as he was wont to obserue in his shepherds walke Such is that in the first Chapter vers 2. The Lord will roare from Zion and that in the same verse the habitations of the shepherds shall mourne and that in the verse before my text will a Lion roare in the forrest when he hath no prey and this in my text Can a bird fall in a snare vpon the ground where no ginne is for him All you see are pastorall Sufficiunt coelesti magisterio res non solùm piscatorum verùm etiam pastorum vt per eorum similitudines docti sint doceant conuenienter gloriam rerum caelestium Things that fall within the knowledge not only of fishers but also of shepherds are auaileable to diuine instruction that by the similitudes of both fishers and shepherds the glory of things celestiall may be manifested Such is this pastorall similitude this similitude of birds not falling into a snare vpon the earth vnlesse by the fowlers art some ginne be set for him It serueth for the adumbration of Gods wonderfull prouidence thus As snares wherewith birds are catched fall not on the ground at all aduentures and by chance but are laid by the skill industry and fore-sight of the fowler so the calamities and miseries of this life wherewith men are vsually taken and snared come not by chance but are sent among vs by the certaine counsell of God by his iust iudgement by his diuine prouidence I know that this similitude is by others otherwise applied Saint Hierome will haue it to belong to the punishment of such as liu● in discord and variance to this sence They who through charitie are as birds and doe fly aloft in the libertie of the holy Spirit through discord doe lose their wings fall downe vpon him earth and are a prey vnto the fowler Did they still soare aloft with the wings of loue they should not need to feare the fowlers snares For as Sal●mon saith Prou. 1.17 Surely in vaine the net is spread in the eyes of euery thing that hath a wing Keepe then thy selfe aboue in the aire as if thou hadest the wings of a doue and thou art from danger but if through variance through strife through hatred and other like impieties thou be ouer-burdened and pressed downe downe thou fallest to the ground and art by thine owne default ensnared Iusta enim est ruina peccatorum for iust is the fall of sinners Two Hebrew Rabbins Abraham and Dauid apply this similitude to the execution of the decree of God and his sentence thus If men whose dwellings are vpon the earth can by their cunning and industry cause the birds of the aire to descend vpon the earth and so fall into their snares from whence there is no euasion for them how much more shall I I the Lord who haue my habitation in the Heauen of Heauens bring men themselues within the snare of my decree and sentence that there shall be no escaping for them Some so apply this similitude that by this bird they vnderstand a sinner and by the snare his sinne Their explication is As a bird shall not fall into a snare vpon the earth vnlesse some ginne be laid for him so shall not sinners fall into punishment vnlesse they themselues make snares of their owne sinnes to catch themselues withall So may they quickly doe and so saith Salomon Pro. 5.22 The wickednesse of the vngodly shall catch himselfe and with the snares of his owne sinnes shall he be trapped What then Vis non capi laqueo wouldest thou not be taken with the snare rumpe ac frange laqueum the aduice is good teare and breake the snare But how Tolle peccatum fregisti laqueum take away the sinne and thou hast broken the snare Rupertus so vnderstands this similitude that he will haue the grace of God herein to be commended With him this fowler shall be God his snare the word of God the bird to be catched the soule of man His conceit runnes thus As that a bird falls into a snare vpon the earth it is to be attributed to the care and diligence of the fowler that laid the snare so that the soule of man commeth to be ensnared in the word of saluation which it neither can resist nor is willing so to doe it is wholly to be attributed to the grace of God For God alone so spreadeth the snare of his good word that this little bird this wandring and restlesse bird the soule of man is caught and brought into the hands of the Lord her God and so escapeth the iawes of the Deuill This his exposition well meeteth with the Arminians with those new Prophets who at this day pretending a more moderate diuinity then ours is as if they came out of Coelestius his Schoole haue with their sophismes and subtilties much disquieted the State of the Belgicke Churches chiefly for the point of diuine Predestination and the appendices thereof Their fourth Thesis is touching the operation of the grace of of God in Christ a Collat. Hug. Brand. pag. 216. whether it be resistable or not The grace of God say they is resistable Rupertus here saith it cannot be resisted He is in the right and with him we ioyne and thus we explaine our meaning Man is to be considered in a two-fold respect in respect of himselfe and in respect of God If he be considered in respect of himselfe as he is vnregenerate and according to his inbred prauitie so is grace by him too too resistable for as much as man of himselfe in his pure naturals gouerned only by nature reason and sense without grace without the Spirit of God cannot only resist but also cannot but resist the grace of God So saith Saint Paul 1 Cor. 2.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the naturall man receiueth not the things of the Spirit of God for they are foolishnesse vnto him neither can he know them for they are spiritually discerned To the like purpose the same Apostle Rom. 8.7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the wisdome of the flesh is enmitie against God for it is not subiect to the Law of God neither indeed can be It is true the Grace of God is resistable it is too easily resisted ex parte hominis by man in respect of himselfe But ex parte Dei it is otherwise In respect of God and his good pleasure it may well be said to be irresistible I speake of that grace of God which is his mouing and effectuall grace against