Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	king_n	law_n	lord_n	4,135	5	3.8427	3	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A19328	The ungirding of the Scottish armour: or, An ansvver to the informations for defensive armes against the Kings Majestie which were drawn up at Edenburgh, by the common help and industrie of the three tables of the rigid covenanters of the nobility, barons, ministry, and burgesses, and ordained to be read out of pulpit by each minister, and pressed upon the people, to draw them to take up armes, to resist the Lords anointed, throughout the vvhole kingdome of Scotland. By Iohn Corbet, minister of Bonyl, one of the collegiate churches of the provostrie of Dunbartan.	Nicanor, Lysimachus, 1603-1641.	1639 (1639)	STC 5753; ESTC S119005	43,296	68

sight of them my duty to God my King and Country suffered me not to sleepe till I had returned this short answer which I wish might come to your hands without suppression till time and leasure be granted more fully to answer this point As your armes you say are for defence so is my Pen let the learned turne their Pen against mine if they finde no satisfaction and let the sword be against the armies of the Aliens for my Pen here is not offensive but defensive let us first fight with our Pennes and if yours be conquerours then goe to swords I shall keepe this Method to set downe word by word all your instructions without missing a syllable and then return an answer not so much as it deserveth but as I thinke expedient to answer Covenanters instructions The times require that the points following be pressed upon the people both by the Preachers in publicke and understanding and well-affected Professors in private conferences 1. BEcause our chiefe adversaries who are enemies to the Gospell of Christ to the salvation of the peoples soules and to the peace of this Church and Kingdome have from the beginning advanced their ungodly and Antichristian course by lies and persecution by craft and cruelty which have beene their most subtill and strongest arguments And now when by excommunication they are given over to Satan who hath been a lier and murtherer from the beginning have put away all conscience countenance and naturall affections to their Country the people would bee dealt withall that their fraudulent lies and crafty devices be not beleeved nor their force and threatned violence be feared by the people of God remembring their Hellish Maxime Flectere si nequeo superos Acheront a movebo Anticovenanter Though much might bee said against this most unchristian and uncharitable divellish saying which I might justly retort especially in perswading the people to sweare to serve the King which service you now cause stand in resisting Yet with Michael the Archangell disputing with the Devill about the body of Moses I will bring no railing accusation Iude 9. but I say The Lord rebuke thee Covenanter 2. That Vnitie bee earnestly recommended as that which strengthens the cause and which being fast holden with veritie will make us invincible and on the contrary that Division is by all meanes to bee avoyded as that which from the beginning hath beene principally intended and many wayes sought for by our enemies and which once having place will bring us to a certaine ruine and make us of all people the most contemptible and miserable exposing our selves and our posteritie to the wrath of God for our perfidious dealing in his Covenant to the mercilesse crueltie of our enemies to be a hissing and reproach to all Nations about us and to be a griefe to all godly who have beene continually in their prayers and praises to God for us all this time Anticovenanter 1. You have great cause to urge unitie for if even Satans kingdome be divided it cannot stand 2. Let unitie with the head be urged and not of the members against the head to recommend unitie and not with the head is in effect to urge separation and division to scatter in Israel and divide in Iacob which thing you here doe unhappily presage male ominatis parcite verbis 3. No division hath beene intended but the right union hath beene sought for which is between the head and the rest of the body the King and his subjects which you now have so much withstood seeking only union of the members without the head which is to make one monster of many heads as is seene amongst us this day Est bydr a multorum capitum variabile vulgus Seditione potens And certainely there is such Antipathie in this your consederation that you cannot be well united you are like unto Nebuchadnezars image not all of one mettall gold silver brasse yron and clay of which simples none can compound a perfect body you of the young Nobility who will be the golden head you of the Gentrie who will be the brest of silver you Burgesses who will be the brazen thighes you silly Ministers who are placed in the foot by the order of your Covenant to be yron mixt with the Commons the clay whose dwelling is of the clay and habitation of the dust how can you have any durable union If you march forward your foot of clay must faile you and you must fall and breake your golden heads like Dagon before the Arke and nothing be left but a stump of antipathizing mettall Covenanter 3. That it be frequently remembred how the finger and power of God by many and admirable evidences hath beene manifest in this great worke of reformation and how the Lord either by blowing upon all the devises of our enemies or by turning them backe upon themselves hath turned all their wisedome into foolishnesse that we may have confidence for time to come beleeving and saying with the Prophet Jsa 26. Lord thou wilt ordaine peace for us Anticovenanter Careat successibus opto Quisquis ab eventu facta notanda putet It 's ever esteemed foolishnesse to argue of the goodnesse of any enterprize from the successe thereof Diagoras the Atheist was confirmed in his opinion that there was no God because he came with a faire gale of wind through the Sea without shipwracke Polycrates the Tyrant of Samos was renouned above all that ever I read in prophane History for his prosperity and good successe in all his businesse and when by his friends he was desired to seeke adversity in some thing because they thought it ominous never to taste of troubles he threw a most precious ring into the river the losse whereof grieved him much but the next morning his Cook found the ring in the belly of a fish which confirmed the Tyrant in his opinion of perpetuall prosperity but yet in the end he was taken by Orontes and hanged Men ought not to blesse themselves in any evill way and say in their hearts we shall never bee moved Reade the League of France and you shall see how they prosper'd in al their affaires The Lacqueies of the Duke of Guize had more credit with the people then his Majesties principall Servants so is it now with you your cup is not yet full behold the end The Kings Clemency hath made you insolent if hee at the beginning had showne himselfe like a blazing Star you had all evanished as smoak but his Majesty being a follower of God his Master hath thought by clemencie and indulgence to gaine you and now seeth that Iustice must succeed to clemency to bring you to subjection neither shall you escape by iniquity and the further ye proceed in an evill way the neerer is your ruine Covenanter 4. That the people bee not troubled when they heare of wars nor affraid of shadowes nor be deceived with promises nor moved with remonstrances were they never so specious but

ought to feare the King for he is set over us to doe Justice Neither is the question whether Honour should be given to evill Superiours for as our Adversaries by moving of such questions at this time under pretext of dutie doe wrong and dishonour to the Kings gracious Majestie so we professe in the generall that the wickednesse of man cannot avoid Gods Ordinance and therefore although we had froward and wicked Superiours yet obedience and honour is to be given unto them as being set up by God as it were in his wrath Hos 13.11 Neither is the question whether we ought absolute obedience to an evill Magistrate for our adversaries whatsoever be their judgement and practice doe not affirme that malo in malo or ad malum est obediendum but that Kings are to be obeyed so farre as their Commandements are not contrary to Gods and if God command one thing and they the contrary in this case it 's better to obey God than man Neither is the question about the invasion of the King or any of his Kingdomes which is the despitefull and divellish calumnie of the disnatured enemies of this Kirk and Kingdome But the question is meerly and simply about our owne defence And in this also wee would put difference betweene the King resident in this Kingdome and by opening his eares to both parties rightly informed and the King farre from us in another Kingdome hearing the parties and misinformed by our adversaries Between the King as King proceeding Royally according to the lawes of the Kingdome against rebells and the King comming downe from his Throne at the feet whereof the humble supplication of his subjects yet lyeth ananswered furiously to invade his loyall and well-meaning people Betweene a King who is a stranger to religion and tyed no further but according to his owne pleasure to the professors of Religion within his Dominion and our King professing with us the same Religion and obliged by his fathers deed and his owne oath to defend us his owne Subjects our lives religion liberties and lawes Again difference would be put betwixt some private persons taking armes for resistance and inferiour Magistrates Counsellors Iudges Nobles and Peeres of the Land Parliament-men and Barons Burgesses and the whole body of the Kingdome except some few Courtiers States-men papists or popishly affected Betweene subjects rising or standing out against law and reason that they may be free from the yoake of obedience and a people holding fast their alleageance to their Soveraigne and in all humilitie supplicating for Religion and Iustice. Betweene a people labouring by Armes to introduce innovations in religion contrary to Gods Word and a people seeking nothing so much as against all novations to have the same Religion ratified which hath beene professed since the reformation and hath not onely beene sworne to solemnly long since by the Kings Majestie and the whole Kingdome both of old and of late but also commanded by the Kings Majestie to be sworne by his Councellors and all people as it was professed at first Betweene a people pleading for their owne fancies follies and inventions and a people suspending their judgement and practice about things controverted till they should be determined in a Nationall assemblie the only proper and competent jurisdiction and after determination receiving and standing for the Acts of the Assemblie The question then is whether in this case matters thus standing betwixt the King and this kingdome defensive warre be lawfull or whether the people ought to defend themselves against extreame violence and oppression bringing utter ruine and desolation upon the Kirk and Kingdome upon themselves and their posteritie That it is lawfull for us to take up Armes for our defence against such unjust violence it is manifest by these reasons following Anticovenanter I Many Tautologies are here used in stating the Controversie and you remove that which is the question and makes that the question which I am perswaded you know to be not the question 2. You multiply words to affect the ignorant the question is not say you whether we ought to honour obey or feare the King or whether we ought to give Caesar that which is Caesars Know you not that the last question comprehends all these is not honour feare and obedience Caesars due 3. You are very charitable that you say whatever be out judgement and practice yet we affirme in word that absolute obedience in evill is not to be given to wicked men 4. You make many differences about defensive armes to no effect The first difference betweene the King resident in the Kingdome hearing impartially the complaint of both parties c. I pray you tell me if the King were here resident and did impartially heare you and gave sentence against you would you not then resist Would you not even then be judges in your owne cause and take up defensive armes Whether the King be at home with you or abroad he shall still be one partiall and unequall judge so long as he goeth not with you Your second difference is of the like stuffe Between the King proceeding by lawes and the King comming furiously against his Subjects His Majestie was still well pleased and so remaineth to proceed according to the Laws but you will not stand to his judgement but must be judges in your owne cause and now if his Majestie after so long contempt of him and his Lawes bee forced to draw the sword of Iustice you cry out hee commeth furiously against you Your third difference is of the same nature Betweene a King who is a stranger to religion and a King who is of the same with us What make you the difference herein Will you not resist a stranger to religion if he invade you by armes The stranger to religion by the Law of God and his calling is bound to defend the Religion within his Dominions aswell as our King onely this our King is more obliged by his generall calling of Christianitie and by his owne fact and deed and blessed be God he will ever do it Your fourth difference is of no purpose also Betweene a private man and the whole bodie of a Kingdome for the most part c. Tell me then doe you grant that one private man ought not to defend himselfe against the Supreme Magistrate by armes albeit it bee true that he may not and you doe here deny it yet you must be forced to acknowledge the lawfulnes of it for afterward your reason shall make it good that you maintain the lawfulnesse of a private mans taking up of armes against the Lords anointed You doe no small in jurie to our Nation to affirme that the whole bodie of the Kingdome except a few c. 1. For it 's notorious that the whole body of the Kingdome for the most part did never dreame of such a thing as to take up armes against the Lords anointed but were most deceitfully parswaded that their covenant did not carry

bestow it upon any man to be their King for none can give that to another which they have not themselves 5. Ye say the people may be without the Magistrate Answer So have you made us this yeare and more in stead of a King we have had the Ephori of Sparta and the Roman Tribunes over-ruling us strange Lords rule over us to the great contempt of our own King Dominis parere superbis cogimur 2. The world was not without a King till Cain's time for Adam was King his Empire was paternall and therfore Monarchicall for albeit at first he did not actually exercise politicall Government before the people did multiply yet ex vijuris naturae by the force of the law of nature it was due to the first progenitor Adam to be governour of his posterity and thus habitually he was King from his first creation and therfore that assertion of the Monarchomachists is not alwaies true the King is not without a people as the people are without a King I see you think you may be well without our King what remaineth then but with the Bishops let Kings go too and lay a ground for Anabaptisme 6. You say the body of the Magistrate is mortall I pray you what kind of people are you Qui genus unde demo Are you only the off-spring of God I reade in Scripture that God saies to Kings Psal 82.6 7. I have said ye are gods but to which of you is this name given and if you will assume that to you take the rest of the Text with you but ye shall die like men It 's an old saying Rex nunquam maritur The King never dieth But one generation goeth and another commeth Let it content you that tho King and you are of one mettall Now in the end having thus many waies preferred your selves to the King you make this monstrous conclusion It 's adirect over-turning of all foundation of Policie to preferre subjection to the Prince to the preservation of the common-wealth Answ Here you separate that which God hath joyned together and make these two opposite which ever must go hand in hand together for Subjection to the Prince is the only way to preserve the Common-wealth where Subjection is not Gods ordinance is contemned the foundation of policie over-turned and the Common-wealth exposed to ruine as is cleare in the answer to your first Argument Covenanter From the Covenant betwixt God and the people 4. Argument for the people and the Magistrate are joyntly bound in Covenant with God for observing and preserving the Commandements of the first and second tables as may be seene in the bookes of Samuel Kings and Chronicles As the fault of the people will not excuse the Magistrates negligence so the fault of the King will not excuse the people if they resist not his violence pressing them against the Covenant of God this argument is strongly pressed by sound and religious politicians Anticovenanter You should declare how King and people are both jointly bound Will you have King and Subject of equall power about the observation and preservation of the Tables You are bound to keep the Commandements of God as well as your King but the King is bound to do more to wit to be carefull that all his Subjects keep them and to punish transgressours I have read the whole Scripture of God but I could never find this power given to Subjects It 's enough for them to keep the Tables themselves but they have no authority to command others much lesse doth it belong to them to resist the Magistrate If the King presse the people to the breach of the Law they must not obey since God his Superiour commands the contrary but yet they must not resist since God both their Superiours forbids You poorely beg here the question affirming that the people will sin if they resist not but you will never prove it You say it is strongly pressed by sound politicians but you presse it most weakly and unfoundly not nominating one sound Politician for you For no Wiseman will confound the Princes authority with the people and turne a Monarchie into a Democracie Covenanter From the subordination of Powers appointed by God 5. Argument The same law and order that appoints to obey the supreme Magistrate rather than his Deputie appoints us also to obey God rather than man and the same law and order that leadeth us to defend the supreme Magistrate against the invasion of his Deputie commandeth us also to defend Gods right and to preserve the peoples peace against the unjust invasion of the supreme Magistrate who can be thought no lesse subordinate to God then his Vicegerent is to him Anticovenanter This Argument is builded upon sand you dreame that whatsoever meanes may be used for preservation of the Prince against his Deputies the same may be used for the preservation of Gods right and the peoples peace But you erre not knowing the Scriptures nor the power of God Both by Gods Law and mans law Subjects are bound to defend their Prince But Gods Law commands not to defend his right by armes the weapons of our warfare are spirituall and not carnall Patience Faith with other graces are our Armour we must be subject for conscience sake and not take Gods place to represse our Superiours If any inferiour judge wrong me I must not resist him but appeale to his Superiour and from him again to his Superiour even to the King the Supreme and if he will be unjust and wrong me I must not resist but commit my cause to God to whom vengeance belongeth It is a point of Atheisme and distrusting of Gods providence to think that God will not help against Tyrants and therfore men will be their owne judges and revenge themselves But the Lord hath said Psal 12.5 For the oppression of the poore and the sighing of the needy now I will arise and set him in safety c. Then take Salomons counsell Prov. 20.22 Say not thou I will recompense evill but wait on the Lord and he will save thee Suffer me then to attest you my deare Countrey-men What thinke you to doe O yee Covenanters for God and the King You undertake armes not for God who desires nothing but peace You publish Rebellion He commands Obedience You trouble the rest and quiet of a King he willeth us to endure hardnesse though at the hand of a Pagan You doe it for God whose name yee call upon and deny his Power You doe it for God who detesteth your actions and knowes your thoughts And you doe it for that God who will confound all those who breed confusion among his people You undertake warre for Religion against the Defender of Religion You raise armies for Religion and nothing hindereth it so much as warres You fight for holinesse and your weapons destroy the Church authorize blasphemie plant Atheisme impiety and despising of Devotion in all places You march under

a Reall and Royall answer from the most gratious and most learned King Iames of Blessed memory in his Booke intituled Ius Liber a Monarchiae pa. 193. Nego ego tempore Coronationis inter regem subditos pactum ini●i c. I deny sayes he that in the time of the Coronation there is any such covenant betweene the King and his Subjects But this is manifest that at that time or at the beginning of his raigne sponte suá of his owne accord the King promiseth to discharge honestly and faithfully that charge which God hath committed and entrusted him with 2 Though it were granted that there were such a mutuall contract yet his Majesty demonstrates most clearely that it cannot helpe this cause If the King sayes hee shall not keepe his part of the Covenant who shall be judge between these parties there is none who hath but attained to a smal taste of the civill Law who knoweth not that the contract cannot be esteemed violated by the one partie nor the other absolved of his part of the contract before that it be made manifest by the cognition and Tryall of the ordinarie judge which of the parties hath departed from the Contract For this is the caution of every civill and municipiall Law otherwise what could hinder but that every man in his owne cause may be both Judge and partie then the which there can bee nothing thought more absurd Now in that contract between the King and his Subjects without all controuersie onely God is Iudge to whom alone the King is bound to give acount of his administration because in that oath at the Kings inauguration both the judgement and vengeance of his perfidious dealing is given onely to God Therefore since God alone is the judge between the parties and since the try all and vengeance onely doth belong to him it must necessarily follow that God must first pronouce the sentence against the King before the people can be thought free of their part of the Covenant of obedience and subjection And so there is no man so blind but he may see how unjustly you make your selfe judge in your owne cause and usurpe the place of God 3. From this your mutuall contract you must shew that his Majesty not only obligeth himselfe to performe his Kingly office but also giveth power to the people when they judge that he failes in his part to resist him by force of armes or else you are idle to alleadge such contract And if you will produce this I have no more to say but that the King hath denuded himselfe of Royall authority and devolved it into the peoples hands he onely in name and the people in effect being King and supreme judge in their owne cause and so the King must stand Vt magna nominis umbra But you would doe well to produce such a contract out of the Vtopia of your owne braine Covenanter From Acts of Parliament ratifying the three Estates Authority 10. Argument and from our owne ecclesiasticall and civill Historie Anticovenanter 1 There can be no Acts of Parliament but those the King sets downe with advice of his Estates 2 And can you shew any Act of Parliament for the lawfulnes of resisting Princes or can you shew that there is any Act of Parliament giving authority to the Estates to resist His Majesty to execute Iustice 4 Doe you attribute any authoritie to these which ye cal the three Estates without the King You must know that the King is the onely Law-giver the Parliament is but his extraordinarie Councell and the Estates thereof are his extraordinarie Counsellours by whose advice hee enacts Lawes Consider also there was no Law in the Kingdome of Scotland before the Kings of it for before Fergusius his dayes we were but like Salusticus Aborigenes Genus hominum agreste liberum atque solutum sine legibus sine imperio But when the first King did conquer this Land he and his Successours gave Lawes divided the whole Land which was their owne and distinguished the orders of men and did establish a politicall government This is clear by our Chronicles and Ex archivis regijs in quibus antiquum primaevum jus asservatur satis constat Regem esse Dominum omnium bonorum directum omnes subditos esse ejus vassallos qui latifundia sua ipsi dōino referant accepta sui nempé obsequij servitij praemia 4 If you attribute such incompatible power to these Estates Why did not you by vertue thereof conclude this warre You ought first to hold a Parliament and then conclude warre But pardon me you have done so Your three Tables is for Your three Estates which hath ordained this warre 5. Which are these three Estates now Episcopacie is thrust from you and over-ruling Elders are in their place who are busie Bishops in another mans Diocesse and have been too busie in my parish And shall they supply their place in Parilament As for your Ecclesiasticall and civill Historie if that be Knox Buchanans regni jus expresly condemned by Act of Parliament you may be ashamed to name them and ought to have covered their nakednesse if you had respected them You have published in print to the great disgrace of Knooe that he called kneeling at the Communion An Invention of the Divell and will you here make him a Doctor of Treason Covenanter From our Covenant lately sworne and subscribed 1. Argument binding us to defend the Kings Majesties person in defence of the true Religion and to defend the true Religion against all persons whatsoever Anticovenanter This is indeed Ilias malorum your Covenant binds you to it and to much more even to whatsoever shall seem good to the most part of you by cōmon consent were it never so hainous For that clause of your Covenant wherein you are obliged to whatsoever shall seeme meete by common consent is a great Ocean a blanke to be filled up with what you please it seemeth good to you already for the keeping of the first Table to break the second in working the works of unrighteousnesse As to with-hold from Ministers their Stipend as conducible for your ends to threaten them with big words to lay violent hands on them in the discharge of their calling in pulpit 〈◊〉 which I have suffered and which is more to contemne and disobey Supreme Authoritie yea to take up armes against it and if you by common consent shall thinke meete to remove that blocke of authoritie out of your way you are obliged to it by your Covenant for certainely this is very conducible to your ends For if your Calder wood be true Kings are enemies to Religion in his Altare Damascenum he affirmeth that Natura insitum est omnibus regibus odium in Christum And so King James of Blessed memorie is called by him Infestissimus ecclesiae hostis And your Master-man Cartwright layeth down a ground for this overthrow of Kings as you may reade in the