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	war_n	1,218	5	5.8758	4	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

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

they themselves denounce Warre against their owne sinnes as their greatest enemies and submit themselves obediently to follow their Leaders whom God at this time hath largely furnished with counsell and courage for the good of his Kirk and Kingdome Anticovenanter The people needeth not to bee troubled with warres Rom. 13.3 if they be loyall Subjects for his Majesty is not a terror to good workes but to the evill Wilt thou then not be afraid of the power doe that which is good and thou shalt have the praise of the same For he is the Minister of God to thee for good but if thou doe that which is evill bee afraid for hee beareth not the sword in vaine for he is the Minister of God a revenger to execute wrath upon him that doth evill 2. It 's needlesse to perswade them not to be afraid of shadowes for shadowes flie away But what meane you by shadowes the Kings power his armie Well it may be that these shadowes become bodies Zebul perswaded Gaal who conspired against Abimelech that Abimelech's army was but the shadow of the mountaines and not men Iudg. 9.36 But when Gall saw them come downe by the middle of the land and another company come along by the plaine in Meonenim he found that a shadow to be feared when Zebul said where is now thy mouth wherewith thou saydst Who is Abimelech that we should serve him Is not this the people that thou hast despised Goe out I pray now and fight with him Howbeit you regard not this shadow yet let all these in his Dominions that feare God esteeme His Majesties power under God to be especially in these evill times a hiding place from the wind a covert from the tempest Esa 32.2 a shadow of a great rocke in a wearie Land 3. Whereas you desire men not to be deceived with promises c. You would doe well to make this cleare Will the King promise faire and then faile Will you like railing Rabshakeh disswade Israel to trust Hezekias and say 2 King 18.29 Let not the King deceive you hearken not unto him GOD give you better mindes I dare bee bold to promise in His Majesties name these words of the Prophet Esay Say to the righteous Esa 3.10 that it shall bee well with him for they shall eate the fruit of their doings Woe unto the wicked it shall be evill with him for the reward of his hands shall be given unto him 4. It 's well advised to urge the people to make war with sinne God further this worke but I pary you urge them to denounce warre against the reigning sinne amongst you against rebellion and resisting of superiour Powers Let the Leaders of Gods people lean them in the paths of righteousnesse bring not strange fire to Gods Altar warme not your pulpits with the strange doctrine of unrighteousnesse that you may at the day of account say Lord I have done as thou hast commanded and if wee have beene deceived thou hast deceived us and be not blind leaders of the blind till you both fall in the ditch Covenanter 5. That is be remembred what hath been our manifold defections in discipline Sacraments worship and doctrine through the want of lawfull Nationall assemblies and the usurpation of the Prelats these many yeeres by past and that a greater mercie could not be showne to this Land than a free and full Naetionall assemblie such as is that which was indicted by His Majestie and holden at Glasgow ridding this Kirke of the Prelates the Authors and Executioners of all our woes That they may bee earnest with God in their Prayers that as he hath beene pleased to set up our reformation againe with a stretched out hand hee may bee graciously pleased to uphold his own work and make the Kings Majesty a nursing Father to the Kirke in this Land Anticovenanter Let these things be remembred in Gods Name Tell them that the defections of Discipline is great in that the antient Apostolik Government is by a lawles Covenant abjured and by violence removed and another of a baser coin put in it's place Tell them of the profanation of the Sacraments and of their superstitious opinion who make some gesture essentiall to the Lords Supper and others idolatrous Let them be told too that the Lord is wronged in his worship by those who condemne set prayers in his Service Tell them likewise that the Doctrine is corrupted especially concerning the authority of the Supreme Magistrate But call not ye the Prelates the authors and executioners of your woes who are become so great enemies to them you ought also to be afraid to father your disorders upon God as a work of reformation thereby speciously making him the author and fautor of all your misdemeanours After a contemptus species est dicere falsum Vtque fidem facias divine numine abuti And finally it 's a most odiously spoken by you to pray that the King His Majestie may be a nursing father to his Church for in your sense you seeme to make him a stepfather an enemy yea a Tyrant to the Church as you declare your selves in the stating of the question and answering to the 13. Rom. for except he be a Tyrant you declare it 's unlawfull to resist him and if mercy clemency and all Royall vertues which are in him be Tyranny then His Majestie is the greatest Tyrant that ever was Covenanter 6 That the Ministers and Professors acquaint themselves with the acts of Assemblie especially that against Episcopacie with the protestation and answers to the Declaration made by the Commissioner and the Declinator of the Assemblie by the Bishops That from these they may be able promptly to answer the objections of the Adversaries That the last supplication be read in publike that the Commons may see how falsly we are traduced and how reasonable our desire is Anticovenanter It were more sit that you should studie to prudencie and to keepe these things close and to desire that these things should not be told in Gath not published in Askelon especially that monstrous Act concerning Episcopacie lest by publishing these your follies in print you make your selves Opprobrium Coeli ludibriumque soli And get your Assembly branded with that of the Councell of Trent Non fuit liberum Concilium Sibrand de Concil Excep 8. sed combinatio conjuratorum Covenanter 7 The stating of the Controversie at this time betweene the King and his Subjects must be cleared to the people thus that all men may know how unjustly we are invaded and how just and necessary our defence shall be The question is not whether we ought honour to the King for we a knowledge him to be Gods Deputie and Vicegerent or whether we ought to obey the King for God hath given him Power and Authority to Command or whether we ought to given unto Caesar that which is Caesars for that we desire to doe most cheerfully or whether we