Selected quad for the lemma: enemy_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
enemy_n	arm_n	king_n	lord_n	1,170	5	3.6006	3	false

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

a Captain and his Souldiers but you know that 1. Theologia symbolica non est argumentativa 2. The comparison is not alike but halteth down-right for the authority of the Captain is limited and bounded by his Prince or Generall that he must not transgresse in the least point of his Commission otherwise the souldiers are no more bound to follow him then they know his Commission from their common Prince As for example the King of France sends his armies to fight against the Spaniards Now if the Captain of this army make defection from the King and go to the Spanish army then they become as Spaniards enemies to their own King now here sense it selfe leads the army to fight against their Captain who are turned enemies for they certainly know that it was the Kings will to fight against the Spaniards and all that would take their part in that battell and therfore they haue their Kings warrant to fight against their captaines who now ipso facto ceaseth to be their captaine and become enemies But if the King did give these his Captains absolute and unlimited power over the armies commanding the souldiers not to resist them by armes whither they did right or wrong whither they should turn to the enemy or not in this case indeed as the souldiers ought not to turne away after them to the enemy against their Soveraigne so they ought not to fight against them but fly home to their Prince whose will they know Thus stands the case between God and the King his Deputy God hath given him such authority that all under him must be subject unto him without resistance and though he should doe many things contrary to Gods Word yet ipso facto he ceaseth not to be King and we must not obey him in evill but yet be subject unto him for Conscience sake The Covenanters seeing the weaknesse of this their argument and the strength of reason against it from the Apostles Direction Rom. 13.1 they strive but unhappily to answer that objection thus Covenanter It 's objected Rom. 13.1 Let every soule be subject unto the higher powers Answer Tyranny and unjust violence is not the ordinance of God and he that resisteth it resists not the ordinance of God they are rulers contrary to good workes not to evill they are not the Ministers of God for good neither in this can we be subject unto them for conscience sake The whole course of the Apostles argument runneth against the resistance of lawfull power commanding things good and lawfull We must either acknowledge Tyranny to be the ordinance of God and for our good or els exclude it from the Apostles argument admitting the resistance therof to be lawfull at least by the shield for defence if not by the sword for invasion Anticovenanter In this you declare either much weaknesse or else much malice and I may say both No man will affirme that Tyrannie and violence are Gods ordinance but those to whom God hath given lawfull authority may abuse it tyrannically and they remaine the Ministers of God for thy good in tuum bonum saies Augustin licet sibi in malum for all things work together for the best to them that love God For the Lord will raise up Kings sometimes as Isaiah saies to be The rod of his anger and staffe of his indignation Isai 10 5. to afflict an hypocriticall people to take the spoyle and the prey and to tread them downe like the mire in the streets Howbeit he meaneth not so neither doth his heart thinke so saith the Lord but it is in his heart to destroy nations not a few And when tyrants thinke thus to doe evill to us yet it turneth to our good to humble us under Gods hand and cause us repent This is all the fruit to take away our iniquity saith the Lord Isai 27 9. and thus Tyranni sunt ministri Dei tibi in bonum licet sibi in malum and to resist them is to fight with God and pull the rod out of his hand Your inference then is most childish that either we must admit tyrannie to be Gods ordinance or else we may resist it For you see that he who hath a lawfull power from God may abuse it tyrannically and we must not resist Gods ordinance lawfull authority because such and such men exercise it tyrannically Our superiors power is not Gods ordinance because he is a good man that hath it as David was neither is the authority not Gods ordinance because he is an evill man that hath it as Saul was but the authority is Gods ordinance because he who hath it is the lawfull superior He that was Emperour when Paul writ this Epistle was Nero a tyrant Nero sayes learned Moulin was a monster in nature the shame of humane kinde and the first Emperour that began to persecute the Church neverthelesse the Apostle Rom. 13. speaking of that power which then was in being saith that it was ordained by God and that whosever resisted the same resisted the ordinance of God c. So sayes Aug. De civit Dei lib. 5. cap. 21. Where he declares that the authority of wicked Emperours was from Gods ordinance as well as of good Emperours Qui Mario Caio Caesari qui Augusto ipse Neroni qui Vespasianis vel patri vel filio suavissimis imperatoribus ipse Domitiano crudelissimo ne per singulos ire necesse sit qui Constantino Christiano ipse apostatae Iuliano Did not Paul acknowledge the authority of Nero when he did appeale to him and that lawfully I stand at Caesars judgement seat where I ought to be judged Act. 25.10 And Christ himselfe acknowledged the Authority of Pilate over him to be from above Neither was it lawfull for Christs Disciples to resist and by armes to defend their Master against such matchlesse cruelty and tyrannie And here by the way I gather one argument against your course which I pray you answer It was not lawfull for Christs Disciples to defend Christ by armes against the tyranny of those who invaded him and crucified him Therfore it s not lawfull for us to take desensive armes against tyrants Ye will answer Christ suffered them not to resist because it was his will to suffer This is true indeed he was most willing to suffer but yet the reason wherefore he hinders Peter to defend him is because it was not lawfull for him to defend by armes therefore he sayes Put up thy sword into his place for he that takes the sword shall perish with the sword He that drawes the sword must doe it by the authority of him that hath power Consider also the 13. Chap. of the Revelation in the 7 ver It 's said that the beast with the seven heads and ten hornes had power given him over all kinreds tongues and nations to make war with the Saints What shall the Saints doe then under their persecuters May they not take up armes Nor for in

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

these are wise enough for their new calling let them be gone to them Let the one learn better to play the butcher with beasts whose Physicke for man is naught and let the other be an Asse-breaker and if he did formerly thus preach I am sure an Asse hath done more service to Christ than ever he hath done an Asse caried Christ to lerusalem but with his Asinine pratlings he hath brought none to Christ And therefore I would not that any should brand our Church with such spots fruitlesse trees wandring stars and clouds without water Let them beare their own shame It cannot be dennyed but our Church is now in a great Eclipse and the mouth of our common adversary is open and they triumphing over us cry Medice te ipsum cura But Mic. 7.8 Rejoyce not against me O mine enemy though I have fallen I shall arise though I sit in darknesse the Lord shall be a light unto me I hope to see our Church flourishing and shining in her former beauty maintaining againe the Orthodoxe Doctrine toward Monarchy 1 Pet. 2.15 and putting to silence the ignorance of foolish men And therefore my third reason in publishing this Treatise is that all our Orthodoxe Divines may have these informations as so many Theses brought to their hands who are more able to stop the mouth of the Gain-sayers Now Right Honourable seeing I am a stranger in this Kingdome and this my meane labour standeth in need of one in these evill dayes who is powerfull both for Place and Learning for its Patron I have therefore presumed to lay it at your Lordships feet begging your honourable Patronage in whom both great Authority and Learning Wisdome and Justice are met whom this Church and Nation hath found a most gratious Patron Acts 24.10 Whom I know to have been of many yeeres a governour unto this nation Acts 26.3 and to be expert in all customes and questions of this nature which concerneth the civill Magistrate and especially the Monarchicall Government of great King CHARLES And therefore though the Author and the workmanship be but mean and rude yet the matter which I defend deservedly craveth such a high Patronage for its defence as is your Lordship who is as faithfull David among all the Kings servants and honourable in his house 1. Sam. 22 14. Iob. 29.14 who hath put on Righteousnesse as a cloathing and judgment as a robe and diademe whom when thy eare heareth it blesseth and when thy eye seeth it giveth witnesse as to one ready to deliver the poore that cryeth and the fatherlesse and him that hath none to help and to break the jawes of the unrighteous and to plucke the spoile out of his teeth And this is no small addition to his Majesties happinesse Psal 101.6 to have one who walketh in a perfect way to serve him which was Davids resolution As Salomon speaketh of the vertuous woman Prov. 31 11. The heart of her husband doth safely trust in her so that he shall have no need of spoile So may I say of his Majesties trust in your Lordship especially in these evill dayes which brings to my remembrance the words of Nabal 1. Sam. 25.10 There be many servants now adayes that breake away every man from his Master To put confidence in such is to trust to a broken tooth and to a foot out of joynt May it please therefore your Lordship favourably to accept these meane labours which for the Glory of God Victory of truth honour of our King and good will toward my distracted Countrey-men I have brought to light Humbly beseeching for the shelter of your L. protection to this Treatise and its Author who shall begin and remaine to bee Your Lordships most humble Servant JOHN CORBET THE VNGIRDING OF THE Scotish Armour THE Elephant travelleth not so long from her conception to her birth as these chiefe covenanters have been travelling in their mutuall bond of defence against authority under the Cloak of a Covenant with God to bring forth this huge and monstrous birth of informations for resisting the Lords Anoynted who after unparallelled examples of Clemencie is constrained by force of Armes to re-establish his Ancient Authoritie in SCOTLAND which is now laid in the dust and trampled under foot At this last meeting at Edenburgh of the Nobilitie Barons and learnedst of the rigid covenanting Mininsterie for this effect I looked for some great matter for some weighty and powerfull arguments and reasons to presse the people to Armes but behold they have brought forth nought but a lie as sayes the Royall Prophet David Psal 7.14 not so much as a shadow of any sound reason to any reasonable man Parturiunt montes nascetur ridiculus ●●us And I protest that I am now beyond all Admiration when I consider how so many men can be carried away with so small appearance of reason from the due subjection to the supreme Governour under God and not bee moved when most sound reasons are brought on the contrary but rather furiously with the zeale of Iehu persecute those who upon sound reasons withstand them in great sobriety This is a great prejudice and its most manifest that their affections obnubilates their reasons as sinoake that they cannot see For our ministers of the strict and rigid sort have taken only paines in moving the affections and not in instructing the mind with sound reasons hereunto like the false teachers who as witnesseth Tertullian priùs suadent quàm docent Hence it is that in this Pamphlet of theirs before they alledge any reasons of their resisting authority they propound six points for the gaining of the affections of the people and then come to some naughtie reasons to perswade warre I know that the times are evill I have already suffered much thereof so that Amos counsell chap 5.13 might seeme seasonable The prudent shall keepe silence in that time for it is an evill time Esa 59.15 Yea so evill a time that hee who departs from evill makes himselfe a prey as Isaias sayes But when I see hostile armes raised against our dread Soveraigue the Lords Anoynted the breath of our Nostrils I cannot hold my peace any longer but as the dumbe sonne of King Croesus suddainely spake when he saw the sword upon the King his father crying O man kill not the King So when I see the same to be drawne against my father my King and Head I cannot hold my peace and I cry rather O Country men save your selves from such high rebellion Save your soules save your bodies and estates be affraid to under-take that Warre which is forbidden by God adventure not a poore soule upon such an hazzard in resisting superior powers which is to resist the Ordinance of God and will you strive with the Almighty I have considered your reasons drawne up at your tables for Armes and I find no reason that any soule may probably lean to Vpon the first

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