Selected quad for the lemma: blood_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
blood_n	kill_v	zeal_n	zealous_a	22	3	10.7537	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A44305	A survey of the insolent and infamous libel, entituled, Naphtali &c. Part I wherein several things falling in debate in these times are considered, and some doctrines in lex rex and the apolog. narration, called by this author martyrs, are brought to the touch-stone representing the dreadful aspect of Naphtali's principles upon the powers ordained by God, and detecting the horrid consequences in practice necessarily resulting from such principles, if owned and received by people.	Honyman, Andrew, 1619-1676.	1668 (1668)	Wing H2604; ESTC R7940	125,044	140

confound all within Church and State If such gifts and impulses be sufficient call for intruding in the office of the Magistrate to execute justice why is it not also sufficient for the office of the Ministry without call from men externally And thus Anabaptists Enthusiasts Photinians and the like denying the necessity of external call to the Ministry avowing gifts and excitations to be a sufficient call shall gain the day a man may take the honour of a Ministry to himself without waiting mans call as well as the honour of Magistracy a self-called-Magistrate and a self-called Minister are very sib together And how shall the Libeller refuse to admit women to baptize children in case of necessity the thing it self being good and for a good end and there being none other to do it and the exigence great or how will he hold back any private persons from preaching and ministring all Sacraments though they have no external call It is easie to pretend as great need for this as for intruding into the Magistrates office 8. It is in vain for this man to tell us that Gods hand is not shortened and he hath plenty of the Sp●rit to give and is the same yesterday and to day and for ever and can give such gifts and excitations and such allowance in acting as Phineas had For our question is not anent Gods power or what he may do we adore that glorious Majesty who doth what he will in heaven and in earth and can do above all we can think But our question is if now after that the Canon of holy Scripture is perfected sealed and consigned we have warrand to look for any extraordinary persons having Gods secret and special mandates to do works which any ordinary calling they have by allowance and approbation of men according to the rules of common reason and the word doth not interest them in such as Phineas act supposing him a private man is to be esteemed The man falls out in wishing that all Gods people were as Phineas and had the same Spirit of holy Zeal that by removal of the cause his fierce anger against this poor Land might cease We shall easily concur with him in wishing and praying that Gods people may be filled with zeal to his Glory as Phineas was but not that they should have that same exercise of zeal that he had nor follow his fact unlesse they could be certified of their warrand and calling to do so as he was The Apostles of Christ are to us examples of zeal for God in their Ministery but who will say that the acts which they zealously did by vertue of their extraordinary calling are for our imitation albeit their zeal be Peter in zeal to Gods honour killed Ananias and Saphira who lied to the holy Ghost Shall therefore Ministers slay men that deal deceitfully with God or shed their blood the zeal was imitable but not the fact the fact is not justified meerly by the zeal that puts on to it but by the calling and warrand To follow all the facts of them who have been truly zealous for God is indeed a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an evil zeal like the zeal of the disciples Luke 9.54 Who knew not of what Spirit they were Peter Martyrs word speaking of imitation of extraordinary examples of zeal and facts done that way Loc. com● Clas 2. cap. 9. is good Nobis cavendum est ne illa quae vehementer extraordinario cupimus aliquo exemplo Majorum velimus constabilire cum inusitata volumus aggredi contra ordinaria Dei praecepta non est satis exempla produxisse Majorum sed excutiendus Spiritus quo ducimur ne sp●cioso quodam praetextu carnis affectum prudentiam sequamur And Perkins on the Creed pag. 194. sayes well If a man be zealous for Christ he must be zealous within the compasse of his Calling and not be zealous first and then look for a Calling but first look for a Calling and then be zealous Which thing if Peter had marked he would not have dealt so rashly in drawing his sword and smitting for being without compass of his Calling he could not but do amisse But yet this man urgeth Nap. p. 24 impiety shall quickly gain an universal Empire to the extermination of all goodness if for fear of accidental hazards vertue and vertuous actions of private persons shall be utterly neglected Ans None offers to hinder vertue and vertuous actions of private persons but only their vitious usurpations upon the Magistrate no evil should be done either that good may come of it or a worse evil prevented the exercise of the Magistrates office in executing judgement is good being done by him but it is evil being done by a private person that hath no calling so to do every man hath not a calling to do all good but only that good which is competent to him in his calling to do when iniquity is like to prevail it is my part who am a private person to mourn for it to pray against it to use fraternal loving warnings to others as I have occasion and to keep my self pure from pollutions in so doing I may sit down with contentment referring the remedy of evils to God in his own way and time but to break Gods order by intruding into publick places and the actions of Magistrates for preventing or remedying impiety is but to cure one sin by another And when we have invaded the Magistrates place being private persons others will do the like to us and there shall be no end of confusion Fearers of God would not listen to the charmes of vain talkers but beware of removing the ancient limits God hath set of mens callings were it for prevention of greatest idolatry or wickedness nothing that is either evil in it self or evil as circumstantiated in our hands from whom God hath required no such thing is to be done Will ye speak wickedly for God and talk deceitfully for him Job 13.7 But this Libeller insists upon the matter of private mens usurping the Magistrates place not only in the first part of his Book speaking in reference to our first Reformation and Way of it which he brings to justifie present insurrections but in the latter part p. 151.152 he will have private men taking the punishing and reforming sword in their hands against all Magistrates and sayes expresly people of inferior degree may step forward to occupy the places and assert the interests which wicked Rulers have forfeited and deserted And this he sayes is according to the Covenant where they swear in their places and callings to endeavour reformation c. which clause he sayes is to be taken not restrictively but as he speaks the clause is exegetick and ampliative and that the sense is that if others in their respective places concur in advancing the work every one shall confine himself to his own place and calling but if these in higher employment fail in their oath

toward such over whom they have power but do●s neither instigate the inferior Magistrates against the superior nor the People against any of them where it is said He that sheds mans blood by man shall his blood be shed concluding hence that there is here a Precept that the blood of every man though he be in the supreme Power should be shed by his Inferiors if he shed blood innocently and without cause for supposing this word not only to be predictional or interminative foretelling and threatning what should come upon shedders of innocent blood as some expone it but also diatactick and preceptive there must be meet limitations of the sentence both in the subject and the attribute that it may agree with other sentences of holy Scripture The subject is he that sheds mans blood which is not to be understood of every one that sheds mans blood but only of such as have no authority and do it out of private revenge for we must not own the fancies of Photinians and Anabaptists that condemn lawful wars or capital punishments by the hand or Authority of Magistrates albeit they argue from this place Again the attribute or that which is affirmed or commanded concerning the shedder of mans blood by man shall his blood be shed is to be consider'd Certainly taking the words as a Precept it is not meant that it is the duty of every man or any man indifferently to shed the blood of the person who sheds innocent blood but the man who is to shed the Blood of that person is the Magistrate who is his Judge above him All interpreters are agreed that here is if not the institution yet the approbation of the office of the civil Magistrate and his capital punishing of murtherers Pareus saith Sancitur hic lex civilis ut homicidae plectantur capitaliter per hominem non quemvis sed gladio divinitus armatum h. e. per Magistratum Peter Martyr loci com p. 634. non temere nec per quemvis est effundendu● homicidae sanguis id enim esset valde absurdum quare colligendum est ex illis verbis Magistratum non obscure esse a Deo institutum qui animadvertat in homicidas So Musculus Bezelius Diodat and every one almost will have the man impowered here to shed the blood of the murtherer to be the Magistrate and the Judge And the Chaldee Paraphrast hath well expon'd it qui effuderit sanguinem hominis per testes juxta sententiam Judicum sanguis ejus fundetur And Bezelius sayes well on the place that here God is communicating his right and power to the Magistrate giving him jus vitae necis and power to kill murtherers Certum hominem intelligit saith he qui ad eam executionem constitutus est So the man that in this Text hath power to shed the blood of the homicide or murtherer is the Magistrate or Judge that is above him constitute by God in politick power over the Society whereof he is a member But if the persons invested with supreme Power of the Sword abusing their power become guilty of shedding innocent blood who in that Society whereof they are heads shall judge or punish them Who is superior over the Supreme to punish him It is true God will take the matter in his own hand in his time and so taking the words as a prediction or threatning they may be comprehensive of the supreme Power it self and of men in that power abusing the same But it is inexplicable how that any in whom the Soveraign Majesty and magistratical Power resides or who is therewith invested should according to order be punished by Subjects who are not appointed to be his Judges nor to be Gods Sword-bearers for executing Justice The Text alwayes supposes that he who is the avenger of blood-shed must be Judge above him that shed it being in one body of one Society civil When the Apostle Rom. 13. sayes let every Soul be subject to superiour Powers that every Soul doth not comprehend the supreme Power it self for how can the man invested with it be subject to a superior Power but it is meant that every Soul under the superior Power or Supreme should be subject to it And let men as they will indulge themselves in their seditious notions they must at last ●ist in some supreme Power on earth which is not judgeable nor punishable by any if soveraign Majesty be placed in Parliament or people who may be guilty of shedding innocent blood as well as a King who shall shed their blood I pray you when they transgresse where shall we have Judges to sit upon them and to punish them unlesse this be referred to the sounder and smaller part of the people as this man saith p. 240. And then there is ground enough laid for eternal confusion any lesser part when they have or think they have wit and strength enough to through their business will undoubtedly call themselves the sounder part and labour to bear down the corrupt plurality as we did see not many years ago in our Church-business God pitty us if these Principles be embraced and put in practcie But the christian Reader may easily see how hard this Author is put to it and for all his saying that according to Gods law Kings must be punished as well as others yet is he forced to acknowledge a supremacy of Power in some not punishable by any but by God For L. R. p. 389. when he hath given all power to the Parliament over the King he objects to himself who shall punish and coerce the Parliament in case of exorbitance he answers posterior Parliaments and p. 211. he sayeth by the people and conscience of the people are they to be judged let all our Nobles and Parliaments hearken to this Now who ever heard of this that one Parliament posterior should punish the prior Their acts they may retract indeed but to punish them for their acts it is most absurd because the prior Parliament in the capacity of that Judicatory had as much power as the posterior States-men will wonder at such Doctrine that members of a Parliament should be punished for their free votes by a succeeding Parliament and far more at the subjecting them to the conscience of the people as he speakes But then another objection he makes posterior Parliaments and people both may erre he answers all that is true God only must remeed that Well then if Parliament or people destroy and murther persons innocently God only must remeed that there is no Power on earth to call them to an account Who sees not that at last this Author is driven to acknowledge a Power which if it deviate cannot be judged by any on earth and there is no remedy but in God against its unjust violence although he will not acknowledge this Power to be in the King yet in the people as contradistinct from Parliaments he acknowledges it whereby also it may be seen that his Principles