Selected quad for the lemma: religion_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
religion_n	kingdom_n	law_n	parliament_n	3,975	5	6.2994	4	false

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

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 They have seene vanity and lying divination saying The Lord saith and the Lord hath not sent them and they have made others to hope that they would confirme the word My hand shall be on the Prophets that see vanity and divine lyes Ezek. 13. 2. 3 4. 6. The Lord frustrateth the tokens of lyars and maketh diviners mad turneth wise men backward and maketh their knowledge foolishnes Esa 44. 25. But God hath chosen the foolish things of the world to confound the wise and God hath chosen the weak things of the world to confound the things that are mighty 1 Cor. 1. 27. By Samuel Richardson London printed by I. C. for Hanah Alin at the Crown in Popes Head Alley 1649. To the GENERALL and his excellent Counsell of Warre Right Honourable and worthy Sirs HOnest and faithfull Fairfax and Cromwell c. That Counsell cannot but be excellent that is righteous for the righteous is more excellent then his Neighbour Let it therefore please your Excellencies to consider that not any thing will become you but that which is excellent singular extraordinary Wisedome Justice Love Mercy Noblenesse Self-deniall Doe good to them that hate you love your enemies He hath shewed thee O man what is good what doth the Lord require of thee to doe justly and to love mercy and to walke humbly with thy God It shall be said what hath God wrought we have not wrought any deliverance in the earth You are a terrible Army for the Lord is come downe among you the Lord of Host is with you the God of Jacob is your refuge All that were incensed against thee shall perish they that warre against thee shall be as nothing and as a thing of nought You have undertaken to lay a foundation of Peace if you doe it not you deceive your selves and us the worke you are a doing is of the Lord you have a good Cause you are against Tyranny and injustice they are for both stand to it feare not stand not still goe forward make haste be faithfull in a little keepe that which is committed to thee put no power into their hands who know not the righteous or looke upon them to be wicked We cannot help our selves if you should leave us it had been better for us to have wandred in the Wildernesses if you should as we trust you will not betray the Worke of God in your hands by leaving it to them that will spoyle it What will become of the people of God the Generations to come will say Yee began well and lost much blood but your hearts fainted proved back-sliders suffered all to come to nothing lost your end and the glory of your former faithfulnesse Verily every man at his best estate is altogether vanity Selah We acknowledge you to be a Mercy of God to us and this Kingdome your intire love and fidelity is a small thing to many but not so to us that which you have done for to prevent persecution in matters of Religion is a singular thing extraordinary The loves and kindnesses you have shewed to us herein the God of Heaven takes it as done to himselfe I heartily thanke you in the behalfe of my selfe and a hundred thousand for your intire and sincere love to us you have indeared our hearts to you we thinke not our Lives too much for you because you have saved our Lives and more and have not esteemed your Lives too much for us but often have offered them up for us we resolve to live and dye with you Sweet friends I present you with the best I have it s a little one yet who knowes but you may see something of God in it Have you never read Out of the mouth of Babes and sucklings thou hast perfected praise The Lord will blesse and preserve you there shall not a haire of your head perish much lesse your Lives without your Father When you have served your time and done the work God hath appointed you to doe then and not till then he will send for you home then shall we be for ever with the Lord wherefore comfort one another with these words I am your Friend and Brother Jan. 23. 1648 Samuel Richardson To all that love the TRVTH in sincerity Deare Friends THe Lord is doing a great and wonderfull worke for his People and this Nation by the Army when the Ministers heard of it that the breaches began to be stopt like Tobias and Sanballat then they were very wroth and conspired all of them together to fight against Hierusalem and to hinder it Nehe. 4. 7 8. See verse 4. 5. So doe these Ministers to obstruct and hinder the Army from stopping up the breaches others have made There arose out of the bottomlesse pit smoak and the smoake was as the smoake of a great furnace and the Sunne and the Ayre was darkned by reason of the smoke of the pit and there came out of this smoak Locusts and to them was given power to do hurt Revel. 9 2 3. 5. 8. This smoake is the learning of the Ministers this is the wisdome of knowledge that perverts them Esay 47. 10. This is not the wisdome and knowledge of God Locusts comes up and out of this smoake in their learning men grow up and become Ministers this smoke this learning darkned the Sun obscure Christ he cannot be seene for this smoke and the Ayre was darkened by reason of this smoke Mens mindes are darkened and clouded they cannot see nor understand the knowledge of the light of the Sun viz. of Christ by reason of it it hath been often observed that the greatest Schollars are the worst men and where they are the people are the most ignorant of God To doe hurt to those men that have not the seale of God upon their fore-heads ver. 3 4 5. see the description of them is in ver. 7 8 9 10 11. This smoke blindes mens eyes that they cannot see God nor his workes there is a vaile over mens eyes that they cannot see by reason of it the Priests and their Learning is this vaile forty seven appeare in Print in one Booke against the proceedings of the Army from these Learned men there hath come such a great smoke that some that did see are now made blinde So as they

suffer my selfe to be killed or robbed if I can help it Thy Princes are rebellious and companions of theeves every one loveth gifts and seeketh after rewards they judge not the Fathe●lesse neither doth the cause of the Widow come unto them Esay 1. 23 24. That were to take away the opportunity of Martyrdome not to suffer its rashnesse selfe murder to dye if I can help it either by strength or escape to preserve my selfe is a duty and a sinne to neglect it You say you are against murdering of Kings if you be for murthering of other mens I should oppose you in that for I hold it not lawfull to murder any man no more doe I beleeve doe they So you say They are trecherous persidious unjust and their dissimulation is without comparison to all your hard words and railing accusations for answer see Jud. 9. 14 15 c. The King demanded but 5. Members a small number to those secluded by you and it was voted Treason a breach of priviledge but this of the Armies seizing on so many is worse the 5. were unjustly accused these justly therefore the King did ill and the Army well these were let alone long enough if they should have let them alone hoping they would do better what help had we if they proved otherwise what good have they done us can a Blackamore change his skin no nor can they that are accustomed to do ill do well forsake the foolish and live Eccles. 4. 13. if they had not then seized on them they might for ought they knew misse their time and proved two late there was no reason to put it off to the adventure when we may be sure and freed from the feare and danger itself you judge the seizing on them to be unjust and unlawfull but we judge it just and lawfull you would have them to be let alone we believe their liberty is the destruction of the people of God and the Kingdom you alow us no remedy in no cause of danger to help our selves we believe it is against Nature Reason and Religion to have away of preserving our selves and not to take it and that it is not wisdom to chuse that way that is least safe A prudent man foreseeth the evill and hides himself that is he useth meanes to escape it its wisdom and prudence to foresee an evill and prevent it but the simple passe on and is punished he believes all will be well and he is punished Proverbs 23. 3. I know what we call good you call evill and what we call evill you call good therefore so let it rest till you have the longest sword and then we will give you leave to deside it the longest sword you know is ever Orthodox in whose hand soever it is They cast contempt upon the Parliament they do not nor need not cast none upon them nor change them with any thing but that which is true and knowne to the Kingdome long before threatening to put a period to the PARLIAMENT Would you have them continue perpetually if they should be let alone they would have sat untill themselves had been destroyed and the people ruined it s a great grief to you that this Parl. on which you have bestowed so much falsities and flatteries for so many yeares together to convert them into Presbytery that they should be removed put to a period before they have effected your designe of setting up Presbytery withall the Iron instrument and monopolized all the living and preaching into your hands it grieves you to the very heart because nothing lesse can satisfie your scruples and where to have it now you know not but be content it s well ye may scape be quiet seeing you are Cavies and are possessed with the same ipirit that is in the worst Malignant and spit as bad poyson The Parliament put the sword into their hands not to destroy themselvers but the Kings party and enemies of the State then they gave them Commission to destroy themselves for those they seazed on if not all the most of them proved both Therefore instead of seazing on them they might have destroyed them by the authority of the Parliament the Kingdom do not approve of what you doe its like they will when they understand it see the fruit of it seing God approves of it if the high Caves the Presbiter and the low Caves the Malignants descent we are content the best I doubt not but will be satisfyed Sins against the City in marching through it with bayes in their hates Why not through the City as through another place What sin call you this In what place of the Bible may I read that this is a sin taking the Tower puting in a new Lievtennant c. Who might better do it then the Generall Impeaching and imprisoning some Aldermen c. the great Cavies must suffer as well as the poor ones Would you have them not to be punished Or would you have as many punishments one lesser then another as there are degrees of riches honour and greatnes takeing away the Sheriffe It had beene better for the City if it had fewer such Members unreasonable demands of mony in such summes none judge it unreasonable but Cavies ignorant and corrupt men against the Kingdom by taxes and free quarter ye see to starve the Army is agreeable to the judgement and conscience of the Presbyter Is it unreasonable for them to eate or to require the mony that is their due to keep them little sums will not maintain a great Army the Army had not now had a being if it had not been for you and your brethren the Cavies and then they would have had no taxes sums nor freequarter the enemies of the Army judge all the army hath is to much if the Presbyter were to set down the sum it should be a little one if any at all It s like if there sums had bin denyed I would have given my consent that they should have fetched it and if they be hungry and cannot get victualls that they should come into our houses and take it whether we will or no and I believe it is as lawfull as it was for David to enter into the house of God and eate that which was not lawfull for him to eate Do not think you will approve of this doctrine but I care not whether you do or no so long as God doth as you may see Matt. 12. 1. 2. 3. 4. Iudg. 11. 20. 21. Possessing your selves of the gates of the City the City is beholding to them for that it was an act of love if they had not done it its like they feared they would have killed one another or effected the destruction of the City decay of trade Who have undone the Kingdom and caused so much losse of bloud and treasure and decay of trade as the King and his party the Bishops and their Priests Mr. Presbyter c. must be considered in this worke Who