Selected quad for the lemma: religion_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
religion_n	king_n	law_n	liberty_n	6,707	5	6.5575	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A91787	An ansvver to the London ministers letter: from them to his Excellency & his Counsel of VVar; as also an answer to John Geree's book, entituled, Might overcomming right; with an answer to a book, entituled, The Armies remembrancer. Wherein it appears the accusations of the Army are unjust, and the Armies proceedings justified by the Word of God, and by the light of nature and reason. Also a discovery of that learning, and ordination these ministers have, and the vanity and insufficiencie thereof, by the Word of God, and that those are the things with which they delude and deceive the people. / By Samuel Richardson.	Richardson, Samuel, fl. 1643-1658.	1649 (1649)	Wing R1402; Thomason E540_8; ESTC R203398	36,328	40

contrary to reason and scripture they alleadg for proof the intention of the Parl. to be binding to the Army which is against scripture and Reason for by the same reason it will follow that if the Parl. did not intend that they and we should do good we must not do any so they alleadge authority against them a few private persons so they condemn what good was done in Scotl. by Argyle and Crumwell c. they were not the Parl. nor the whole people nor nor the major part yet approved of by the Parl. of England all the best men in Engl. and Scotl so the Ministers would have the Army not to act a●cording their owne understanding but contrary which is against the light of nature so they say all acts of justice is to be by the Magistrate yet they who were to thrust them through were no Magistrates see Zack 13. 3. Tyrany wickednes and oppression they urge us to be subject for conscience sake because they are Magistrates and all power is of God but all power is not in the Magistrate some is else where Isa. 40. ●9 1 Cor. 1. 18. 1 Cor. 4. 9. it s well some is in the Army farewell S. R. An Answer to the London Ministers Letter to the Generall and his Councel of VVarre As also an Answer to John Gerees Book and the Armies Rememberances MInisters charge the Army as intermedling with the affaires that belong not unto you to usurpe Authority over the King and Parliament seazing and imprisoning the Kings Person without the knowledge and consent of Parliament unparalleld violence offered the Members of Parliament violating their Priviledges injurious and destructive to the Kingdom and that by an Army raised for and by the Authority of Parliament for the preservation of the Priviledges thereof our Religion Lawes and Liberties contrary to their trust and engagements do that which tends to the manifest subvertion of them all the Parl. torne a peeces by professed friends in one day Answ. The Armies Commission was from the Parliament therefore the Authority of it is the same with that and as Souldiers they were to act for and against all that opposed the peace liberty and safety of the Kingdom so that if they have not gone further nor done nothing contrary to their Commission of which more in the insuing discourse Then they have not exceeded their Calling and Commission and therefore are not to be charged with sin 2. Grant the Parl. did not intend when they gave the Army Commission that the Army should judge of their Councels and imprison their persons nor no more did the King when he gave his Commission to call this Parliament he did not intend that they should leavy War and raise forces against him c. the cause is the same and the Reasons that will justifie the Parl in opposing the King in his evill wil justifies the Armies proceeding against the Parl. in theirs what is alledged concerning the Parliaments intention● is irrationall they are unknown to us nor binding if they intended well or ill their intentions could not change the nature of things nor cause good to be evill nor evill to be good if they had then resolved that they would not for the future do any act but what was then in their minds they had gone too farre no man can tell what he shall do to morrow much lesse 7. yeares hence 3. The Army had no Commission from the people so to act it may be made appear that they had the consent of the people as appeared by the many Petitions presented to the Army from many parts of the Kingdom if it be said they were but a small part we answer they were the better part wise and faithfull who were friends to Parl. no Parliament man had the consent of all where they were chosen that the Kings party who are against the Parl. Army that they should consent to the actions of the Army it is not to be expected nor desired the Army themselves are to be considered to be a greater number then 2. or 3. of a few private persons as they say not because they think so but because they would have been so but if the people had declared against that they have done y●● is it to be justified to be necessary good and lawfull 4. Men may and ought to do good without Commission but not evill with Commission if the Kingdom may not be delivered without a Commission from man then not a City I demand of all these Ministers what Commission or Calling the poor man had that delivered the City by his wisdom Eccles. 9. 15. there is no mention of any but the contrary appeares for the wisdom of the poore is despised and his words are not heard vers 16. if so then they gave him no Commission 2. None remembred him for delivering the City if they had given him Commission to do it was it likely they could so easily forget so as none could so remember him 5. Necessity is above the Law of God therefore above the Law of man David eat the shew-bread which was not lawfull for him to eat his necessity is above Law and that made it lawfull Mat. 12. the Scripture approve of his doing of it but I require of you what expresse word excepting the generall duty what Cōmand had he to warrant him to eat it 6. A course in it self singular and unjustifiable by reason of some circumstances falling in may not only become lawfull but a duty and sin to neglect it publique things are to be done by publique Authority the dictates of reason common consent of all counsels alow to those intrusted with the supream authority of a state or Kingdom they alow not to a multitude of private persons though they have strength in their hands to effect it grant it in case they will do it but what if they will not do it then the cause is altered but do that which will indanger all if this be your mind I desire to know upon what ground you will justifie Phineas Act lawfull I doubt not but what the Army hath done may be justified upon the same ground and Gerees argument against the Army condemns the Act of Phineas all exercise of jurisdiction where neither by God or man we are cloathed with Authority is usurpation breach of Order injurious and so greatly sinfull but Phineas act was an exercise of jurisdiction and he was not cloathed with Authority not frō God or man to do it therefore that his act was us●rpation a breach of order injurious and so greatly sinfull we challenge you to prove if you can that Phineas had any expresse Command from God or man jurisdiction or Commission to run them through as he did with his jaulin he was no Magistrate he was but the sun of a Priest it was an act of Judicature also they were his superiors for they were Princes that he killed Numb. 25. 7. 8. 15. condemn it you cannot

enemies Psal. 16. 8. One cause surely is that his people may dwell quietly and safely c. God hath blasted them that would have kept us from our sweetest liberty The King and his Bishops denyed it to us and God hath blasted them those of the Parliament promised liberty to us but did not give it us God hath blasted them the Synod with the Ministry of England should have spoken for us and they spoke against us and God hath blasted them many of them are as the dung upon the earth abhorred and if the Army had neglected us herein God would have blasted them Jerusalem is a burndensome stone all that oppose it dash themselves in pieces if they had neglected us it would have been their sinne griefe and trouble hereafter if they could have escaped that we had met with all besides what persecution had come upon us by their neglect had bin their persecution besides if they had not been for us they had bin against us If you say ye desire liberty for the people of God but not for others You could not provide for the one and exclude the rest If the Children have any bread the dogs will have some something is their allowance Truth Lord the dogs eat the crums that fall from the childrens table Though mens mouths cannot be stopped from exclayming against them there are grounds sufficient to warrant and justifie what they have done herein say some what liberty for all errors heresies and blasphemies and Papists we desire not that idolatry to be allowed publickly If you can tell us how liberty for the truth and people of God may be had that the Saints may not suffer nor the truth suppressed but errors heresies c. suppressed and I dare venture my life the Army will gladly hearken to you He saith the Army rob the Parliament of their coercisive power in matters of Religion you say they have such a power but we could never see you prove it Let the Magistrates coersive power in Religion be debated in Parliament by a native liberty debate truly before a free Parliament if wee convince them not let them carry it this is but a brag this Parliament to you and the Cavies is no free Parliament speak plainly what you will stand to make your challenge if you have the truth on your side and see if there be not them that will debate it with you or bring forth your strong reasons and if they cannot be answered by my consent you shall carry it Answer these reasons if you can if the Parliament are to Judge what is truth and what is error in Religion then it doth follow that the Magistrate must have a certainty of knowledge in all opinions and causes in Religion else how is he able to judge which is the truth and if he hath not such knowledge may he be owned fit for a Magistrate it wil be a doubt whether it be lawful for any to be a Magistrate that hath not such knowledg as his work requires and by this rule we shal have no Magistrate at all because no man hath ability of knowledge to determine in all causes and doubts in Religion 2. If the Magistrate is to determine what is truth whether it wil not follow that we must beleeve and live by the Magistrates faith and change our Religion at their pleasure and if they will approve of no Religion it seems we must have no Religion at all the Saints in Scripture are commanded to worship God whether the Magistrate like it or no see Mat. 28. 18 19 20. Heb. 10. 25. Acts 45 18 19 20. 23. Acts 5. 20. 22. 28. Contrary to authority Acts 17. and 18. 49. Dan. 13. Acts 4. 5. 48. Acts 17. 7. Acts 40. 4. 19. 29 40. Acts 21. 30. 31. If the Magistrate as a Magistrate may lawfully punish those that they are perswaded in their consciences are erroneous and heretical then Queen Mary and her Parliament did well in burning the Martyrs for they in their consciences were perswaded they were so If the Magistrate have power in spirituals why call you not him a spirituall Magistrate the Magistrate hath his power from the people and then it will follow that the people as a people have originally as men a power to governe the Church to see her doe her duty to reforme and correct her and so the Spouse the wife of Christ who is a Kings daughter and a Queen must be whipt or corrected according to the pleasure of the world who by wickednesse 1 Iohn 5. 3 Are they to make Lawes concerning Religion or to appoint any materiall prisons for Blasphemers of Christ we require you to prove it in Christs Testament if the old Testament is to be their rule then see what they must do●Deut 13. 3. 9. 15. 16. you will not doe so you are to prove that Christs Church is to be planted by violence and blood-shed and that Christ would have men compelled by fines and imprisonment to serve him 4. Uniformity in Religion in the State do trouble the consciences of many and impovrish the Saints and cause them to lose their lives for lawes concerning Religion catch the best men who make conscience witnesse Daniel the three children men in zeale for Religion persecute Christ and thinke they doe good service when they kill them if they must judge what is truth wee must alwayes be persecuted they will call truth blasphemy the truth hath but a few to own it the world are like to outroot them and then we are judged and noted hereticks and must suffer the army desired persecution of the truth and people of God might cease they saw the name of settling Religion to be but a pretence to establish errour and persecution and that so long as lawes were made concerning Religion the Kingdom could not be quiet they are against suffring of errors as much as you they desire some might be appointed to write against errors they knew that the judgements and consciences of men doe so differ that it is not possible they could submit to one way of Religion and that we ought to do as we would be done unto if one man is to be punished for his errors then all men must be punished because no man is free from error all truth is not among one sort of men there is no man doth judge his own judgement erronious they that now hold errors may hold the truth if there were no error it could not be known what is truth or not be so glorious it is not in the power of man to believe what he wil and as he will the mind of man is perswaded with great reasons truly so or so apprehended will he nil he if hee should doe contrary he should do contrary to his own judgement and conscience which God forbid Rom. 14. They could not see it that it was fit to make such sole Judges in matters of Religion who are not infallible and as liable to error

as others they could not find a man that could shew his authority from God that he should punish with corporall punishments men for their errors if ye say that every man may live as he list had not he as good live as he list as live as you list but we are bound by oath to a Reformation in suppressing of errors c. but it is to be according to the word of God not against it Shew us the patterne in Christs Testament to punish such as hold errors with corporall punishment then errors must be suffered Woe must suffer that which we cannot help necessity hath no law it is no more in our power to hinder errors then it was in the Bishops power to hinder mens speaking and writing against them if you can say to the blind and set open the eyes of their understanding expell the darknesse that is in men and command the heart and Reforme it and descry the vaine imaginations of mens hearts and prevent Satans suggesting error into men and hinder men from speaking each of other and place light in the soule and give the holy Spirit to men to direct and reforme them If you cannot doe these things you cannot suppresse errors then errors will prevaile if truth may be suffered it will prevaile against errors If they heart 〈◊〉 Moses and the Prophets neither will they be perswaded if 〈◊〉 rise from the dead Luk. 16. 31. See 2 Tim. 2. 24. 25 26. If you say the Magistrate are not fit to judge then they are not fit to punish for they know not what it s like the Priests desire to judge and determine what is truth and error and what the punishment shall be 〈◊〉 each error and the Magistrate to be the executioner and so they be the Iudges and the Magistrate the Hangman is not this an honour to them and ●o the Magistrate must in his blind obedience doe as they bid them though they doe not know whether it be right or wrong We require Scripture to prove that you are to appoint and determine what is truth and error you are our enemys must we put out our eyes and see by yours you are as liable to erre as others your seate is not the infallible chaire you turn with the wind if the Crosse Surplis Masse-book Episcopacie c. be in fashion you will justifie them all to be jure divino or at least lawfull if the tide turn then you turn and if the tide tum again we may ghesse where we shall have you and yet you would have all that differ from your Presbitery arraigned at your bar before your dreadfull tribunall to receive your reproofe which is sharp and terrible it will strike through our liberties states and lives your argument is authoritie what you say must be an oracle to be believed of all men without opposition or c●ntradiction what is contrary to you is heresie ipso facto to be punished with fagot and flaming fire what you approve is Catholick condemne 〈◊〉 heresi● you have been above this hundred and twenty weeks a heating the oven for your Hereticks you expected by this time to have been as the old trade of persecuting now your oven is ready you want no will but power to catch them and to cast them in We had as live be under the Pope as under the power of your Presbitery are you gentle towards all 2 Tim. 4. 2. Luk 9. 54. 55. Your weapons are carnall 2 Cor. 10. 4. To what purpose are we to have Bibles in English if contrary to our understandings of them we must believe as the Church believes whether it be right or wrong we had as lieve that a patent should be granted you that all the Corn and Cloth should by you be monopolized and that you measure it out to us at your price and pleasure which were intollerable as that you should appoint and measure out to us what and how much we shall believe and practise in matters of Religion In my judgement your judgement is a ly will ye compell me to believe a ly or to doe that which I believe is sin there is not the least reason to counsell in England can injoy their rights and Liberties so long as any one Religion is set up and men forced under great penalties to be subject to it So much for this time I intend you more when you write againe when you bring forth your strong Reasons FINIS Iudg. 6. 12 13 Pro. 12. 26 Micha 6 8 Pro 16. 9 Eccl. 4. 1 Numb. 23. 22 23 Esay 26. 18. Psal. 46. 11 Esay 42. 8. to 17 See Ier. 1. 9 Psa. 98. 1 2 3 Exo. 34. 14 Esay 40. 17 Heb. 13. 5. 8 Psa 39. ● 11 Psa. 144. 4. Esay 65. 8. Zac. 4. 10 Mat. 6. 16 psal. 48 14 1 Thes. 4. 17 18