Selected quad for the lemma: justice_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
justice_n	great_a	king_n	lord_n	8,214	5	3.8032	3	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A85402	The Vnrighteous iudge, or an answer to a printed paper, pretending a letter to Mr Io. Goodvvin, by Sir Francis Nethersole knight. Wherein the rough things of the said pretended letter, are made smooth, and the crooked things straight: and the predominant designe of it fully evinced to be, either an unscholarlike oscitancie and mistake, or else somewhat much worse. / By the said Jo. Goodwin.	Goodwin, John, 1594?-1665.	1649 (1649)	Wing G1179; Thomason E540_1; ESTC R205729	15,015	25

private men or out of a course of publique Justice For David when his Conscience smote him upon the occasion specified was a private man Now for me to argue thus a private man and without due processe of law ought to make conscience of taking away the life of a Malefactor how worthy so ever to die therefore a Magistrate upon evidence of the fact in a legall way ought to make conscience of it also were to beat the aire or to give water instead of wine Fourthly by the tenor of the objection whereunto the passage under contest is reponed by way of Answer in part the relation and proportion between which is soon seen in the discourse it self though it would be somewhat long here to argue it it evidently appears that the said passage looketh not towards any triall of Kings for their lives by lawfull Magistrates but onely impleads all violence offered or to be offered to them by private men Sect. 10 Nor doth the simile in the passage wherein the ●ives of Kings are resembled to consecrated Corn meet to be reaped or gathered by the hand of God himself necessarily import any such thing as you would worm and work out of it as viz. that it should be sinfull or unlawfull for any man or men whatsoever in what case soever to take away the lives of Kings Because whatsoever is done in a way of justice and according to the Will Word or Commandement of God is frequently in Scripture and may in sufficient proprietie of speech be said to be done by God himself This rule though perhaps you cannot finde in the Homilies of the Church of England yet may you finde it more then once in the writings of Reformed Divines It is frequent in the Scriptures saith Mr. Ainsworth to make one the doer of a thing which hee commandeth to be done * Thus Ioshua saith unto Achan Insomuch as thou hast troubled us THE LORD SHALL TROVBLE thee this day Immediately it follows And all Israel threw stones at him and burned them with fire c. * The Lord himself is said to have troubled Achan because what Ioshua and the People did to him in this kinde was according to his will and appointment Thus God himself said unto Moses I will smite with the rod that is in mine hand upon the waters * whereas the sequell plainly sheweth that it was Aaron and not God himself otherwise then by his command that smote therewith upon the water See also Matth. 19. 6. 2 Cor. 12. 21. upon the former of which places Zanchie I well remember delivereth the same rule for substance with that mentioned from M. Ainsworth So then God having commanded that who so sheddeth mans blood by man shall his blood be shed * whose blood soever is shed in a regular obedience to this command may be said to be shed by by God himself Sect. 11 Nor will those words in the passage wherewith you make your capitall flourish IN VVHAT CASE SOEVER any whit more countenance your forged cavillation if you mind the words immediatly following The intire clause is this Wee conceive it to be the just Prerogative of Kings in what case so●●●● to bee secure from the violence of men You by making majorites of those words IN VVHAT CASE SOEVER and minorites of those which follow would as it should seeme faine imply that those words which you make great comprehend more and extend farther then their fellowes following them which you make little as viz. not onely to secure Kings from the violence of men whereunto they are expresly limitted but from the justice of God also administred by men Take heed what y●● doe sayth the good King Jehosaphat to the Judges which he appointed in the land for ye execute not the judgements of men but of the Lord and he will be with you in the cause and judgement Take heed and doe it for there is no iniq●itie with the Lord our God neither respect of persons * Besides if I should have intended to say without all limitation and exception whatsoever that it were the priviledge of Kings not to have their lives taken from them by men without sin in what case soever I must have supposed that the Philistines sinned in flaying Saul in battle that Eliud sinned in killing Eglon Joshua in putting so many Kings to the sword as hee did Samuell in having Agag to pieces c. which certainly never came within the verge of my thoughts nor I think of any other man who knew his righthand from his left in matters of Religion Sect. 12 Nor is it of any value for the crediting of your deduction from the passage in hand to pretend and say that if I intended no other security therein unto Kings then onely from the violence of men in an extrajudiciall way I made them herein but equall unto private and ordinariemen it being the privilege of the meanest of men that their lives cannot be taken from them without sin otherwise then by the sword of the Magistrate and that in a due processe of law For to this the answer is easy that there is no inconvenience or absurdity in it at all to assert that in an emphaticall and peculiar way unto Kings which in a generall consideration belongs unto other men also The Scripture it selfe doth this frequently The Apostle Peter chargeth Christians to honour the King and yet in the same verse and in the same terme hee commandeth them also to Honour all men * In like manner it is written saith the Apostle Paul thou shalt not speake evill of the Ruler of thy people * and yet the same Apostle asserts the same priviledge I meane of not having evill spoken of them unto all men charging Christians and in them all others to speake evill of no man Yet againe he exhorts that supplications prayers intercessions and giving of thanks be made for all men and immediatly adds For Kings c. So that it is no soloecisme at all in reason or discourse either to say or imply that common privileges having an accent put upon them are presents for Kings More might be added upon this account but I desire not to be tedious unto you Sect. 13 Thus then you see Sir or cannot lightly but see how strangely you were mistaken in construing that passage of mine which you cite in your printed letter {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} your treasure prove but coales I beseech you take the advantage of the present occasion and consider with your self so much the more narrowly whether in many other cases as well as this the shaddowes of the mountaines doe not seeme men unto you And yet I confesse that C. B. hath justified P. D. in his un-cleark-like and frothy mistake For he being a D. D. standing in Christs stead and speaking in Christs Name unto men abused at once his great Lord and Master his Auditorie his calling his brother and himself in