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
A97377	A most necessary & frutefull dialogue, betwene [the] seditious libertin or rebel Anabaptist, & the true obedient christia[n] wherin, as in a mirrour or glasse ye shal se [the] excellencte and worthynesse of a christia[n] magistrate: & again what obedience is due vnto publique rulers of all th[os]e [that] professe Christ yea, though [the] rulers, in externe & outward thinges, to their vtter dampnatyon, do otherwyse then well: translated out of Latyn into Englishe, by Iho[n] Veron Senonoys.; Von dem unverschampten Fräfel der Widertöuffer. English. Selections	Bullinger, Heinrich, 1504-1575.; Véron, John, d. 1563.	1551 (1551)	STC 4068; ESTC S113331	40,542	90

¶ A most necessary frutefull Dialogue betwene the seditious Libertin or rebel Anabaptist the true obedient christiā wherin as in a mirrour or glasse ye shal se the excellence and worthynesse of a christiā magistrate again what obedience is due vnto publique rulers of al thē that professe Christ yea though the rulers in externe outward thinges to their vtter dampnatyon do otherwyse then well translated out of Latyn into Englisshe by Ihō Veron Senonoys Romaines .xiii. chapter Whosoeuer resisteth the power resysteth the ordinaunce of God but they that resyst shal receiue to them selues dampnation ❧ The contentes of thys boke i That a christian contrarye to the pernitious opynion of thanabaptistes or seditious Libertins may lawfully execute the office of a Magistrate ii That the offyce of a Magistrate is not onely profitable but also most necesary to a Christian commune weale iii That we are all bounde to obeye magistrates and rulers in externe outward thinges but if they commaund any thing against god and his worde better it is to obey god then men Yet not to resiste violently iiii Whether it be lawfull to resist the magistrate where we do wryte againste them that do rebell against magistrates and rulers ¶ To the right worshipfull Syr Ihon Gates Knight Ihon Veron wissheth peace grace health both of soule and body with increase of diuine knowledge and vnderstandynge from god the father throughe oure Lorde and Sauyour Iesus Christe CAllyng to remembraūce right worshipfull Syr the great inconuenyences harmes that lately dyd chaunce to this most illustre florishing Realme by the disobedient rebellyon of certayne vngodly and wycked persons which casting god and his word behind theyr backes did seke nought els but an vtter confusyon of all thynges I can not but lament and mourn that yet so great blindnes ignoraunce doth When prophecie that is to say true ministring of goddes word shal ceasse thē shal the people be scattered saith the scripture for lacke of trew preachers and ministers of goddes word without the which beyng purely syncerely preached no trewe obedience nor duety can be learned whatsoeuer the enemies of the truth do babell and prate reygne emong the commons and inhabiters of this countrey that they beinge wrapped in all kyndes of errour do not knowe nor yet vnderstande that to ryse for any maner of cause against the Magistrates Thre thinges the rebelles do incurre by their rebellion rulers high powers is moste dampnable too theyr soules most paryllouse to theyr naturall countreye and to theyr bodyes for whose sake they lyke brute beastes styrre vp all this hurly burly most hurtful and daungerous Whiche three thynges I wyll here proue by the word of god and examples of the scriptures puttyng before theyr eyen howe sore god doth abhorre and detest al rebellious insurrections and tumultes to the intent that they being taughte and instructed oute of goddes worde waye leaue of and ceasse from theyr rasshe and vngodly enterpryses Rom. xiii cha Rebelles doo purchase vnto theym selues euerlastinge dampnatyon Fyrst and formest let them loke vpon the .xiii. Chapter to the Romaines Where Paule speaketh after this maner Whosoeuer resisteth the power resisteth the ordynaūce of god but they that resist shal receiue to them selues euerlasting dampnation Here in these few wordes of the blessed apostle and chosen vessell of god we do learne that we ought in no wyse to resist the high power And why Because he is the ordynaunce of god Who can I pray you O brayneles Libertins resyst the ordynaunce of god and escape vnpunisshed Noo man truelye For the holy ghoste sayth that they that resyste shall receyue to them selues dampnatyō Thys were ynough to proue that to rise agaynst the hygh powers is most dampnable to the soules excepte some were emonge theym moste craftye and subtile whyche by and by wyll make an obiectyon and saye Obiection Is the power of tyrannouse and vngodlye Prynces of God Noo man saye they wyll ryse agaynst a godlye Prynce whych without doubt is of god But we do ryse agaynst most wicked vngodly rulers whiche dailye do so sore oppresse vs that we can suffer noo longer excepte we and oure chyldrē wyll go hereafter a beggyng Aunswere or solutyon To whom we doo aunsweare wyth Saynct Paule There is noo power but of God All the powers that bee are ordeyned of God Syth then that there is no power but of God it foloweth by good consequence that the tyrannycal power is of god and that whosoeuer doth resist it The tirannycall power is of god as pestylence hayle vnseasonable wethers other lyke plagues doth resyst the ordinaunce of god therby purchasing vnto him selfe euerlasting dampnatyon But I will tell the howe the tyrannicall power is of god euen as pestilence haile vnseasonable weathers and other lyke plagues which are by the righteous iudgement of god sente vpon vs for our sinnes Whiche thinge we maye well se of Pharao in Hieremy Esai iij. chap and of Sennacherib kyng of the Assirians in Esaie the prophete yea the lord saith him selfe I will geue chyldisshe men to be your Princes and gouernours scornefull or womanly or effeminate persons shall beare rule ouer you Mark ye this oh rebelles acknowledge the wicked rulers are a rod sent of god to punish youre synnes The lord doth make the wicked to reygne for the sinnes of the people Ye shal also be pilled and polled and one shall euer be doing violence and wronge to an other The boye shall presume against the elder and the vyle person agaynst the honorable And whye Because that both your wordes your counsailes are againste the lorde to prouoke the presence of his maiestye vntoo anger By these wordes of the holy prophete it is easy to vnderstande that oure synnes are the chief causes why the Lorde god aboue doth sende vngodly and wycked rulers But thys we will not se nor heare our eyen are so fixed vpon the faultes of the high powers and gouernours that we do vtterlye forget our owne we can espie a mote in theyr eye Mat. vij cha It is the propertye of folyshnesse too forget hys owne and to se other mennes synnes but the beam that is in oure owne that wyll we not se We blame them for couetousnes wee our selues are an hundreth tymes more couetouse in our heartes then they are we blame them for theyr pryde and no man is so proud so high mynded so stubburne hawte of corage as we are oure selues we blame them for theyr gay apparell and costly fare and we our selues if we were as able as they woulde go a thousand tymes more gay fare a thousand tymes more costly then they doo I do appele to your own consciences whether it be not so as I say Truly though ye dissemble neuer so muche Psalme vij and clooke that poison that lieth hidden in your hertes neuer so craftely

men women be subiects to the higher powers for ther is no power but of god al the powers that are be ordened of god Therfore whosoeuer doth resyst the power doth resist the ordinaūce of god But they that resist shal receiue to them selues dampnation The fourth Dialogue ¶ Whether it be lawful to resist the magistrate where we do write against them that do rebel against magistrates rulers SIMO Tel Ioiada if there were a magistrat as ther be to mani which shuld do nothing wel nothing soberly nothing iustly according to right which being rebellyous to god his lawes shuld with infynit wrōges oppresse the good not reuenge them that suffer wrong nor yet delyuer them frō the handes of their enemyes were it not lawful to resist him Doth not Esaias cal the wicked maiestrats theues robbers Esai i. Doth not Christ cal them the power of darkenes Paul doth reuile Ananias to his face Actes xxiii calling hym a whited or painted wall IO. To an vngodly wicked magistrate his faultes wicked dedes are to be shewed that he may turne from them to a better life and that ought to be done now in time now out of time The fact of Paul hath some occasyon Be thou lyke to Paul and then imitate and folow Paules dede SIMO What auaileth if the wicked dedes of magistrates and prynces be rebuked sythe that they be wicked stil and amand not It were farre better that they should be roted out of the earth euen as Iehu and other did IO. Why and wherfore dost thou say so my Symon How farre hast thou ouer shoot thy self do not ye Catabaptistes datest and abhorre warrely tumultes But I se what it would be if al thinges should happen and chaunce too you All the doyngs of the Anabaptists do breath and sauour tumult confusion of all thynges accordyng to your owne desires I feare me lest all your doings do breathe and sauour tumulte and confusyon of all thynges Not so my Simon Paul saith i. Cor. vii chapter Let euery man abyde in that vocation that he is called in Arte thou called being a seruaunt Care thou not therfore but also if thou canste be made free vse rather the same SIM Thou dost heare then that he doth preferre fredom and libertie to seruitude bondage and warneth that if it may be done we do seke it IO. I heare that fredom and libertie is to be wisshed for and also yf it may be done conueniently to be embraced but I do not heare Liberti ought not to be sought by sedition and bloud sheding If all thinges were done as we would euery houre tumultes shoulde ryse that it oughte to be desired sought by seditions by tumultes by euyl waies by violence bloude warres Nor the apostles did euer vse such meanes for to be made free or to get thē selues to libertie therefore we muste abstayne also from them If al things were done by our councell euery houre tumultes and seditions should be styrred vp against the magistrate for euerye man as soone as any thing should not come too passe according to his luste inordynate desire shuld begin an vprore tumulte wold say The magistrate is vngodly he hath handled me agenst al right equity Shoulde not thus the christyan name be a cloke of tumults inordinate affections The Libertins go about to make the Chrstian name a cloke of tumultes confusion of al confusion SI Truly thys thynge must be tried proued by hands and by strength for wordes do not auaile wyth those tirauntes By and by as soone as anye manne doth rebuke their tirannye and wycked factes O brayneles Anabaptiste they waxe hote and angrye they threaten they take they caste intoo pryson they spoyle menne of their goodes they banishe they kyll and murther thē that are godly This waie neyther godlynes nor iustice nor good men are sene to Therfore this sore sickenes disease of the cōmon weale can not be holpen but by tumult the swerd that the vngodly may be vtterly destroyed roted out of the earth IO. That thing which to men semeth impossible before god is possible Therfore this high waighty vnsines matter ought to be committed to god with most ernest burning praiers for he saith God dothe neuer forsake hys electe Put or remyt the vēgaunce to me I wil reueng or require It is most sure that god doth neuer forsake his electe and that he doth neuer deny hys helpe vnto them that with a sincere heart and trew faith do call vpon him To them that are godly all thyngs the god doth seme well done Luk. xviii SIM But he doth helpe manye to late IOI To them that are godly in dede nothinge doth seme to soone nothinge to late that the lorde god doth worke They do receyue with a thankful heart what so euer their merciful father doth geue whether it be weale or woo they knowe that they are alwaies in the handes of their most boūteous father from the whiche nothynge can take them awaie They do commyt them selues altogether to this most mercifull father yelding them selues whollye to his will For they do remember the saying of Peter which saith The lord knoweth how to deliuer the godly from temptation how to kepe the vnrighteous to be punished in the day of iudgement Marke these goldē sayings and prynte them in thy mynd who souer thou be the art opressed and so committing thy self holly into the mercy of thyne heauēly father beware of deuylyshe tumult insurrection Also that saying of Dauid stycked in theyr mindes I neuer sawe the righteous forsakē Finally that golden sentence of Paul is neuer from their memory God suffereth not vs to be tempted aboue that we be able to beare maketh a ioyful prosperous ende wyth the temptation Wyth out doubt god doth alwaies deliuer hys trew seruauntes for eyther he doth illuminate and lighten the heartes of the tyraunts princes that they shall fauoure his electe as he dyd to Pharao towarde Ioseph too Cirus toward the Iewes to Xerxes toward Eseras to Artaxerxes towarde Rehemiah to Ahasuerus toward Mardorche to Nabugodonozer toward Daniel that the faithful and godly might haue some respit Or yf he be determined to vtterly destroye the tyrantes and vngodly rulers he begynneth that matter with so great and so notable signes and tokens that no man canne doubt of the good wyll of God and alsoo he doth alwayes atcheue and fynysh the thynge that he hath begon wyth a prosperous ende Now yf any man doth go about any delyueraunce Note thys dreadful example of Ismael whyche killing Godoly as the Babylonians depute dyd bring the remenaunt of the Israelites to vtter confusyon All ye that are oppressed let neuer thys goodly hystory be from your hert and then I truste that ye shall neuer haue mynd to insurrection tumult but rather

hee is not to be disobeyed and yet in the meane season I did not say that an vngodly and tirannous magystrate is not a magistrate I did preferre the rule that the christian doth beare before the rule that the vngodly doth beare yet notwythstanding I did not condempne the laste although it were no power or rule or as though we were not bounde to obey it The commō weales neuer florisshed better then when godly men did Raygne That we may se in Ezechias other holy Kinges Wherunto same Paul had also a respecte when he did bid the Corinthians to chose make iudges of the saints that is to say of the faithfull The apostles dyd wel that in certain things they did not obey the vngodly edictes cōmaundements of the senate When thou dost then aske and demaund a questiō touchyng obedience I do aunswere after thys maner When thou saiest these wordes Too obey an vngodly magistrate to obey vngodlye lawes statutes is not all one Shall I obey an vngodly magistrate Shal I obey vngodly lawes statutes and commaundementes Thou dost not aske all one thynge Thy question demaund is not al one For to the first question I do answere that we are bound to obey to the second again I say that we ought not to obey The magistrate bereth no rule ouer the soules but ouer the bodies outward substance whatsoeuer doth perteyn to the outward conuersation of mē Now if he cōmaundeth any thing against god against conscyence health of the soule we ought rather to obey god then the vngodly cōmaundementes of the tirant Now hath place that the apostes do say It behoueth rather to obey god thē men But if he cōmaundeth only that whiche perteineth to outward thinges or to thy body which thing cā We owgh obedience to a tyrant and again we owe no obedience that is to saie in outwarde thynges we owe to obey but in matter of conscience yf he commaundeth any thynge agaynste god we are not bound to obey Why the magistrate doth medle in matters of relygyon What profyt doth come of the statutes and ordynaūces of godly magistrates or may be perfourmed done by the wtout the losse of the truth righteousnes wtout paril of saluation though it semeth neuer so hurtful to thy body and substaunce though it semeth neuer so vncomely for the thou arte bound to obey Therfore we owe obedyence to the tirant againe we owe hym not obedience SI Now an other question doth rise Yf the publike magistrate beareth no rule ouer the soule why doth then the magistrat now a daies vsurpe so much power in matters of faith IO. He doth that not as a magistrate only but as a christian magistrate nor he doth it wtout cōmaundement example In Deutero the kyng is commaunded to haue the boke of the law by him to read it diligētly which boke also is delyuered to Iosue by Moses Let vs loke vpon the example of Iosaphat I●ada Iosias Ezechias Nabugodonozer Darius in Daniel SI Haue they any power ouer the soule spirit of man or can they print faith by their statutes cōmaundements in the heartes of men IO No forsothe But their statutes ordinaunces do profit in this thing that the vngodly do lesse harme do commit lesse offence lesse ydolatry blasphemy being fraied cohibited brideled by such godly edictes proclamatyons Els the weake by such licencious doings of the vngodly eyther are letted to come to Christ or elles too take occasyon too swerne a waie from Christ his worde Therfore the administratiō which is done by the laws of the Magistrats doth bring this to passe that there is lesse euil harme emong mortall men that men do lyue godly honestly quietly and although the vngodly do hide their vngodlynes malice and wickednes within in their heartes yet not with standing they dare not suffer it to breake forth to trouble disquiet offend them that will liue godly God onely doth loke in the hearte iudgeth it Wherefore I thinke this proposition to be sufficiently proued that we are bound to obey the Magistrate For if the magistrate be a christiā so much more ought we to obey hym Againe yf he be an heathen and vngodly the art also bound to obey him though he dothe oppresse the in thy body and substaunce so that he doth not call the frō god the truth But let vs make it stronger with the scripturs In the .xx. of Luk Christ cōmaundeth to giue to Cesar the whych belongeth too Cesar to god What by Cesar we owe to vnderstand in the scriptures that which belongeth to god By Cesar he vnderstandeth generally al the maiestrats of the world to whō our bodies goodes are subiects .i. of the kynges viii Our mynd doth only belong to god therfore touchyng it we are more bound to obey god then man Peter teacheth vs after this maner Be ye subiect to al humain ordynaunce for the lord sake whether it be to a king as to the most excellent or to his deputes which are sence of him to the punishment of the euil doers to the praise of them that do wel for so is the wil of god that by wel doing ye stop the mouthes of ignorant persons c. SI Ye haue alwaies taught out of Esaias wordes of Christ that god is worshipped in vain by the precepts cōmaundements of men now ye affirme the plain contrary oute of Peter that is to say that we are bound to obei al humain ordinaunces Ther be two kyndes of humain traditions IO. Humayne traditions or constitutions are taken .ii. waies Some are set furth too this ende that they shuld be a worshipping of god which men do prescribe vntoo other as necessarye to saluation whych yf a man shoulde omytte and neglecte he shoulde greuously sinne offend again if he kepeth them they thinke them selues also make other too beleue that he deserueth much of god With these preceptes cōmaundements which are mere inuentyous of men god is worshipped in vayn There are again certain constitutions of magistrats touching heritaūces proprieties selling and bying letting furth touching publike contractes suche lyke of that which things princes magistrats do make lawes constitutyons for a peace cōmon quietnes tranquilitie Al men generally are bound to obey al suche cōstitutions lawes And of suche Peter doth speake as it appereth manifestly by his words Besides that Peter writeth not to the heathē but to the christians which were dispersed here there .i. Pet. ii cha To Titus .iii. chap. it is writen after this maner Warne thē sayth saint Paule that they be subiect to Princes potestates the they be obedient too magistrates rulers that they be ready to al good works that they speake euyl of no man To the Roma xiii he sayth Euery soule that is to say all