Selected quad for the lemma: blood_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
blood_n	aaron_n	able_a	manner_n	23	3	4.8340	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A91248	Jus regum. Or, a vindication of the regall povver: against all spirituall authority exercised under any form of ecclesiasticall government. In a brief discourse occasioned by the observation of some passages in the Archbishop of Canterburies last speech. Published by authority.	Parker, Henry, 1604-1652.; Hunton, Philip, 1604?-1682,	1645 (1645)	Wing P404; Thomason E284_24; ESTC R200064	30,326	40

Jus Regum OR A VINDICATION OF THE REGALL POVVER AGAINST All Spirituall Authority exercised under any Form of Ecclesiasticall Government In a brief Discourse occasioned by the Observation of some passages in the Archbishop of Canterburies last Speech Published by Authority Omnia subjicere si vis subjice te rationi LONDON Printed for Robert Bostock dwelling at the Signe of the Kings Head in Pauls Church-yard 1645. Jus Regum OR A VINDICATION OF THE REGALL POWERS c. IT is not safe to judge another yet if the tree may be known by the fruit and the secret and hidden disposition of the heart by words which proceed out of a mans mouth then my Lord of Canterbury his actions being considered and his last Speech examined he may be judged otherwayes then according to that verdict which he hath pronounced of himself in that his last Speech but to passe by his actions but as they shall onely occasionally interveen we will examine his Speech without wresting it to a worse sence then of necessity it must bear and as all is not gold that glisters so upon review and examination it will not be found to be so charitable as by some positive affirmations it pretends to be and all along the Reasons inforcing will be found contradicting those affirmative conclusions exprest therein whether they intend himself or others for of himself a great deal of humility and charity is affirmed when much presumption and want of charitie may be collected For presumption his speech is full of it and chiefly in his comparisons and instances for first he compares his Innocencie with reference to his sufferings to Christs in these words that Jesus despised the shame for him God forbid but he should despise the shame for Jesus In which words is implyed that as Christs sufferings in regard of himself were undeserved so were his sufferings without any just cause on his part but that his ignominy and shame was no lesse for Christs sake and for his fidelity to Christ then Christs sufferings were for his love to mankind and from thence concludes that his hope was that God was bringing him to the land of Promise in regard he was to passe through the Red sea alluding to his suffering by the effusion of his blood but he could not be ignorant that it was causa non paena that makes the Martyr and therefore his argument will onely hold if his cause were just and that he suffered undeservedly but if otherwayes his passage through the Red sea or his forced passage out of this world by a violent death will prove but a weak argument that God was therefore bringing him to a land of Promise for then no death so desirable as a violent death if it were a concluding argument that therefore he who is forced to suffer is entring into a land of Promise Neither doth his next instance conclude better that because the Passeover was to be eaten with sowre herbes that therefore his present sufferings which he confesseth that in regard of his weaknesse and infirmity of flesh and blood were unpleasing and unwelcome unto him should by their resemblance into sowre herbs prove his forced submission unto death to be either a Passeover or a willing submission to the will of God for whosoever submits onely to the will of God when he cannot otherwayes choose submits not to the will of God but is compelled by necessitie And by the words following it appears plainly that whatsoever he affirmed to the contrary yet was he angry with the hands that gathered those herbs or brought him to that place to suffer And out of all question had it been as much in his power to have prevented their purposes by executing of vengeance as it had been formerly to inflict punishment on those who did professe any dislike against his and other the Prelates unwarrantable usurpations nothing on his part should have been referred to the justice of God but if he himself could not call down fire from heaven to consume them he would have raised a persecution upon earth to scourge them But the date of his power was now expired yet did his indignation remain which he did not conceal but when he could do no more he did think it fit to put the good people in mind that when the servants of God old Israel were in this boysterous Sea and Aaron with them the Egyptians which persecuted them and did in a manner drive them into that Sea were drowned in the same waters while they were in pursuit of them and he knows his God whom be served is as able to deliver him from this sea of blood as he was to deliver the 3 Children from the furnace Dan. 3. In which words are implyed two things the first is hope of vengeance from God on those that did prosecute him The second is hope of a temporall deliverance to himself The first argueth want of charitie the second implyeth want of true faith or which is equivalent an erroneous faith And what is implyed here is evidenced in the words following by which he most humbly thanks his Saviour that his resolution was now as theirs was then their resolution was that they would not worship the Image which the King had set up nor shall be the imaginations which the people are setting up nor will forsake the Temple and truth of God to follow the bleating of Jeroboams Calves in Dan and in Bethel Where nothing is or can be clearer then the manifest difference and dissimilitude between the different conditions of the severall parties proposed and from the result the grounds of his faith will appear For the 3. Children to whom he doth resemble himself were meerly passive preferring a passive sufferance before any actuall obedience to unlawfull and prohibited Idolatry Whereas on the contrary he was brought to that place of execution for his active introducing of reall changes in the worship of God expresly against the Word of God and the Laws of the Land For by the Word of God we are taught that we must not make to our selves any graven Image nor the likenesse of any thing that is in heaven above nor in the earth beneath nor in the waters under the earth to bow down to them and worship them and we are moreover taught by the same Word that the Judiciall and Ceremoniall Law being fulfilled by the death of Christ all externall worshipping of God arising from any Commandment either of God or man is in it self inacceptable before God and therefore superfluous and needlesse If not first springing from a true and lively faith begetting true holinesse and inward sanctification and by consequence onely externall reverence and worship and therefore the chief duty of the Ministers of the Gospel is by information and instruction to beget in the people true knowledge as a foundation of sound belief from whence onely springeth true faith and then to incite them to externall duties as evidences of their faith