Selected quad for the lemma: enemy_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
enemy_n	hand_n	lord_n	stretch_v	1,025	5	9.8952	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A95803	Novemb. 18. 1642. The unlimited prerogative of kings subverted. Or a short treatise grounded upon scripture and reason, to prove that kings ought as well as others to bee accountable for their actions. By a well wisher to the church of God, his King and countrey. And dedicated to all such as love the truth.	Well wisher to the Church of God, his King and countrey.	1642 (1642)	Wing U84; Thomason E127_32; ESTC R16462	22,383	17

own soule the King himself may be within the compasse of these or most of these relations as the case is put intice thee secretly saying let us goe and serve other gods which thou hast not known thou nor thy fathers thou shalt not consent not him nor hearken unto him neither shall thine eye pitty him neither shalt thou spare neither shalt thou conceal him but thou shalt surely kill him thine hand shal be first upon him to put him to death and afterwards the hand of all the people and thou shalt stone him with stones that he dye Deut. 13.6 c. In which words the Spirit of God plainly shews that in this case the greatest and nearest relation of friendship love and duty that we can owe to any whatsoever they be of what dignity or degree soever should not make us desist from the execution of Justice These things are spoken you see without the least exception that may be that in case the Rulers or the King should do thus that the like should not be done unto them but God requires that Equity and Justice be done alike upon all without respect of persons as we well know that this is the charge that God hath given Deut. 16.19 Thou shalt not wrest judgement thou shalt not respect persons Where God shews thus much unto us that to respect the persons of any in matter of Judgement or Justice is to wrest Justice and to goe aside from that which is right God will have equall and impartiall judgement administred alike unto all And the reason hereof is given by the Holyghost in the place before ci●ed Deut. 13.11 That all Israel may heare and feare and doe no more any such wickedne●se Now there is none that will deny but that Kings by nature are as bad as any and are subject to be worse then any others by reason of those Flatterers and evill Counsellours that usually are about them as we may see in the examples of Ioash 2 Chron. 24 17. and of Rehoboam 2 Chron 10.8 c. should it be so then that there were no Laws in force binding unto them as well as unto Us and examples of true and equall Justice made upon them as well as upon others it were the very next way to open a gappe to all Kings and Princes to all manner of wickednesse and licentiousnes and to make them Tyrants that otherwise would be good and gracious towards their People Wheras this would be a very good meanes to keep Kings in as well as others from running into such extravagant courses to the dishonour of God and the destruction of their people as usually they are wont to doe unlesse we will say that God hath given unto Kings and Princes a dispensation above all others to run headlong unto Hell without controule They that teach such Doctrine by this now it appeares what friends they are unto them whatsoever they may pretend who would make Kings of all others the most miserable by ascribing unto them an unrestrained liberty to all wickednesse whatsoever to their destruction But here comes in another Objection for will some say againe Kings are Gods anoynted therfore men may not question them much lesse may they touch their lives whatsoever their actions be And thus much saith David concerning Saul who was King of Israel though he were a wicked King and his enemy that sought his life and that for no just cause neither yet when David had an opportun●ty to slay him 1 Sam. 24 6. he speaks thus The Lord forbid that I should doe this thing unto my Master the Lords anointed to stretch forth mine hand against him seeing he is the anointed of the Lord. So againe 1 Sam. 26.9 Who can stretch forth his hand against the Lords anointed and be guiltlesse To this I answer David was a private man notwithstanding he was Sauls successor by Gods appointment to the Crowne and so had no warrant to doe such a thing as this as to take away the life of Saul the King though hee had done him or should seeke to doe him never so much harm For in a case farre Inferiour to this wee know that if a private man be a Thiefe and by Law is condemned to die yet no man may lay violent hands upon him to take away his life but onely in a Legall way and by the executioner that is by authority appointed for this purpose if any man should hee would be accounted a murtherer for so doing and bee liable to suffer the Law in that case provided So then if this cannot bee justifiable upon a private person condemned by Law much lesse then upon a publike person especially such a one as a King is and uncondemned too Therfore in this case had David taken away Sauls life who was then King of Israel he had bin much to blame and had sinned exceedingly in the sight of God wherfore David would not doe it But we doe not know what David would have done or what he might have done in case Saul should forceibly have come upon him to have taken away his life in his own just defence for his own safety and preservation for else for what end had David those 600. men with him Surely it will be answered and I beleeve the most malignant among them all will not deny it that he had them for his Defence was it so Then truly I think that they that will defend themselvs by Arms and armed men must needs offend when they are offended For this is a meere conceipt that even very children will be ready to laugh at to say that when a mans enemy comes against him to doe him a mischief he must only defend himselfe but must not strike againe For how is this possible for a man to defend himselfe from his enemy and yet not offend his enemy Then for asmuch as Kings are call'd the anointed of the Lord they are so call'd in two respects First either in regard of the Anointing Oyle that was powred upon them by the performance of which Ceremonie they were inaugurized into their Functions and Offices Or else in regard of that authority which by their people they are elected unto whereby they become Gods Deputies and Vicegerents here on earth in ruling and governing of his people For the first of these in asmuch as Kings are call'd the anointed of the Lord because of the Anointing Oyle that was powred upon them by the performance of which Ceremony they were inaugurized into their Functions whereof some there were that God did in a more especiall manner thus institute and ordaine even by His own immediate appointment as to wit Saul David Solomon Iehu and Hazael whom he commanded Elijah to Anoynt King over Syria Yet I see no ground nor reason why even these should not be responsall to the Lawes and to their Kingdomes for their Actions For I do not perceive that God did any whit hereby exempt them from the observance of his Laws either