Selected quad for the lemma: enemy_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
enemy_n	king_n	lord_n	treason_n	1,227	5	9.1593	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A17167	A confutation of the Popes bull which was published more then two yeres agoe against Elizabeth the most gracious Queene of England, Fraunce, and Ireland, and against the noble realme of England together with a defence of the sayd true Christian Queene, and of the whole realme of England. By Henry Bullinger the Elder.; Bullae papisticae ante biennium contra sereniss. Angliae, Franciae & Hyberniae Reginam Elizabetham, & contra inclytum Angliae regnum promulgatae, refutatio. English	Bullinger, Heinrich, 1504-1575.; Golding, Arthur, 1536-1606.	1572 (1572)	STC 4044; ESTC S106868	129,668	182

neuertheles kept promise with them vnimpeached euen after they had found out their deceit Wherupon Ambrose in hys booke of duties and Austen vnto Boniface geue vs to vnderstand and that full rightly that the promise that is once made must be perfourmed yea euen vnto our enemies and to euill men and infidelles Besides this certayne hundred yeares after the people of Israell were punished with a sore dearth for Saules breaking of the leage that was made with the Gabaonites and amendes could not be made for the fault vntill seueu men of Saulss posterity were hanged to death vnder the raign of Dauid according as it is read written in the second booke of Samuell the xxi chapter And like as our Lorde sayth in the Gospell that the Niniuites and the Quéene of Saba shall iudge the Iewes at the day of iudgemet Euen so there is no doubt but that Marcus Attilius Regulus the whole Senate of Rome which were heathen men shal condemne these most blessed fathers forasmuch as they estéeme it a thing of nothing to breake the promise that is made yea confirmed euē with an oth but the Romanes kept promise that a man would wonder at it yea euen to their enemies The histories beare witnes of these things in many places The Prophet Ieremy exhorteth Gods people with many wordes and very earnestly to kéepe promise with Nabuchodonozor though he were a heathen prince and an infidell and to obay him and to pray to God for hys welfare Ezechiel also speaking of the vnfaythfulnes of Zedechias towardes Nabuchodonozor sayth He hath set light by hys oth and broken hys couenaunt euen when he had geuen hys hand vpon it All these thinges hath he done and therefore he shall not escape As truely as I liue sayth God I will bring myne othe which he hath despysed and my couenaunt which he hath broken vpon hys owne head These sayinges are more apt and fit for our present case than that they read to be expounded applyed with many wordes None other thing taught Christes Apostles in the new Testament for Peter teacheth men expresly to perfourme faythfulnes euen to wicked maisters and rulers Let seruauntes sayth he obay theyr masters not onely if they be good and gentle but also if they be crabbed c. A little afore hauing spoken also of the magistrate he commaundeth the faythful to obay them for so is Gods will that we may stop the mouthes of foolish men by doing well And we knowe that in the Apostles dayes the Lordes and maysters were heathen men or infidelles Likewise S. Paule instructing seruantes sayth As many seruantes as be vnder the yoke let them estéeme theyr masters woorthy of all honor lest the name of God and hys doctrine be il spoken of Which thing the Apostle speaketh of heathen and vnbeleuing maisters for against these he macheth the beleuers saying forthwith And they that haue beleuing maisters let them not despyse them because they be brethren but let them bee the more seruiceable to them because they be beleuers After the same maner speaketh he in Rom. 13. and Tit. 3. and in other places of perfourmance of faythfulnes and obedience to the heathen magistrate And we also inferring vpon these thinges after the same maner say If the faithfull be bound to wayward and vnbeleuing maisters how much more are the Englishmen bound by Gods commaundemēt to kéep theyr promises and othes made to their Quéene being a faithfull holy and gracious Prince And men agrée also with God in thys behalfe For of many things I will alleage but this one About the yeare of our Lord 630. or as other reckon 681. vnder Sisenand king of Spaine at the citie of Toledo in Spayne there was hild a competent Synode wherin this case of performing othes sworne vnto Princes is diligently entreated of The sayd Synod is commonly called the fourth counsell of Toledo Among other thinges they make a decrée in these wordes Can. 74. The report goeth that many nations are so false-harted that they neglect to perfourme the promise which they haue made by othe vnto theyr owne princes and pretend to sweare with their mouthes when they wickedlye purpose to forsweare themselues in theyr hartes For they sweare to theyr kinges and impeach the faithfulnes which they haue promised and they are not affrayd of that booke of Gods iudgement whereby cursednes is brought vppon such as swear by the name of God lyingly What hope thē shall such people haue against theyr enemies when they be in danger What credit is to be geuen them any more in making peace with other contries what leage will they not break what assurance sworn to the enemies shal stand stable whē they kéep not their promises sworne to their owne kinges for who is so mad as to cut of his owne head with his own hands But they as it is wel known forgetting their own saluation murther thēselues with theyr own hand by turning their owne force against theyr Kinges thēselues And whereas the Lord sayth Touch not mine annoynted And wheras Dauid sayth who can lay his hand vppon the Lordes annoynted and be giltlesse they are not affrayd to fall into periury nor yet to destroy theyr owne kinges For promise is made to the enemies and not broken Now if faythfulnes take place in war how much more is it to be obserued in all other thinges For it is hye treason to God if people impeach theyr faythfulnesse promised to theyr Kinges For the offence is committed not onely agaynst them but also agaynst God in whose name the promise is plighted Héerupon it commeth to passe that the wrath of God hath so altered many kingdomes vpon earth that one of them is lozoned from another for the wickednes of their promise breaking and euil behauior Wherfore it behoueth vs to take warning at such chaunces of nations that we be not likewise stricken with swift plague and punished with cruell punishment for if God spared not the Angels that transgressed against him but thrust them out of their heauenly habitation for their disobedience wheruppon also he sayth by Esay My sword hath bene bathed in heauen how much more must we feare the losse of our saluation lest we perish for our vnfaythfulnes through the vengeance of the same sword of God But if we will eschew Gods displeasure and be desirous that he should turne his rigour into mercy Let vs kéepe the reuerence of religion and feare towardes God and performe the faithfulnes and allegiance that we promise to our Princes Let there not be in vs as there is in some nations wicked wilynes of vnfaithful dealing nor truthles trechery of deceitfull meaning nor villany of false forswearing nor trayterous practising of conspiracie Let no man among vs vsurp the kingdome through presumptuousnes let no man set his contrymen together by the eares let no man imagine the destruction of Kings but when a prince is

man ought to be compelled to rightuousnesse when you read that the householder sayd to his seruauntes whomsoeuer ye finde make them to come in or when you read that he which was first Saule and afterward Paule was with great violence and compulsion enforced by Christ to know the truth and to hold it whether he would or no The same Austen agayne in his v. Epistle to Earle Boniface sayth where is the fréedome of beleuyng or not beleuyng which these men are wont to blase abroad saying whom hath Christ enforced whom hath Christ compelled Behold they haue the Apostle Paule in him they may sée Christ first compelling and afterward teachyng first beating and afterward comforting And it is a wonder to sée how he that came in vnto the Gospell by compulsion of bodily punishment hath labored more in the Gospell then all they did that were called in by the onely word and that his perfect charitie hath driuen feare out of doores whom greatest feare compelled to charitie Why then should not the Church compel the vnthriftie children to returne if the vnthriftie children haue compelled others to perish Agayne in the same Epistle the same Austen sayth whereas they that would not haue any iust lawes ordeined agaynst their wicked heresies auouch that the Apostles demaunded no such thinges of the kinges of the earth they consider not that the state of that tyme was other then it is now and that all thynges are to be done in their times For what Emperour beleued in Christ at those dayes that he might haue done him seruice by making lawes in defence of godlinesse agaynst vngodlinesse when as yet this prophesie was in fulfilling why did the Gentyles rage and why did the people imagine vayne thinges The kinges of the earth stode vp and the princes assembled together against the Lord against his christ For as yet the world was not come to that point which is spokē of anone after in the same Psalme And now ye kinges bethinke your selues be learned ye that iudge the earth do seruice vnto him in feare and reioyse with trembling How then do kynges serue God in feare but by godly seueritie of prohibiting punishing the thinges that are done agaynst the cōmaundementes of the Lord for he serueth in one sort as he is a mā in another sort also as he is a king In that he is a mā he serueth him by liuing faithfully in that he is also a king hée serueth by stablishing with conuenient rigour such lawes as commaund rightfull thinges and forbid the contrarie So serued Ezechias by beating downe the groues and temples of the Idols and the high places that had bene builded agaynst Gods commaundement So serued Iosias by doing the like thinges So serued the king of Niniuie by compelling the whole Citie to pacifie Gods displeasure So serued Darius by breaking the Idoll and giuing it into the power of Daniell and by casting his enemies in to the Lyons So serued Nabuchodonosor by making a terrible law to all that were vnder his dominion from blaspheming God by a terrible law Kinges therfore in asmuch as they are kinges do then serue God when they do that thing to serue God withall which they could not do if they were not kinges Considering then that kinges serued not the Lord in the time of the Apostles but as yet imagined vaine thinges against God and against his annointed that the sayinges of the Prophetes might be fulfilled truly vngodlinesse could not thē be prohibited but rather it was executed by lawes For the state of those tymes was so far out of order that euen the Iewes slew them that preached Christ thinking themselues to do God high seruice according as Christ had prophesied afore the Genttles raged against the Christians and yet the strength of Martyrs ouercome them all But after the thing began to be fulfilled which is written All the kinges of the earth shall worship him All natiōs shall serue him what is he that is in his right wits that will say vnto kinges Take you no care in your kyngdome who defēdeth or assaulteth the Church of your Lord it makes no matter to you who be chast who be vnchast in your Realme For seing that God hath giuen vnto mā frée choise why should aduoutrie be punished by lawes apostasie be let slip Is it a lighter matter for the soule to breake her faith plighted vnto God thē for a womā to breake her troth plighted vnto mā Or if the thinges that be cōmitted through ignoraūce not through contēpt of religiō be to be punished more gently are they therfore to be neglected In déede it is better who doutes that mē should be brought by gentlenesse to serue God then to be compelled to it by feare of punishment and smart But bycause they that be gētly allured be the better it foloweth not that those which are otherwise should be neglected For it hath done many men good which thing is euident by experience to be first compelled by feare or smart that they might afterward be taught or accomplish the thing in worke which they had learned already by word Thus much haue I hetherto rehearsed out of the bookes of Austen which I suppose do satisfie such as are not giuen to contention in this case Furthermore that euery man should not haue leaue to chuse at his own pleasure and to folow what likes him best in the case of faith and Religion it is forbidden long ago in Gods law accordyng as is read to this effect ye shall not do euery one of you what seemeth right in his owne eyes Marke and heare all that I cōmaund thée that thou mayest fare well and the children after thée when thou doest the thing that is good and acceptable in the sight of thy god Therfore looke what I commaund thée that onely do thou vnto the Lord neither put thou any thing to it nor take thou any thing away Nay truly it is the welspring and originall of all mischief errour heresie schisme dissention and troubles if it were frée for euery man to folow the fancies of his owne head and the imaginations and deuises of his owne hart Which thing is proued by the stories of all ages and by the experience of our time also And ye shall read often in the Prophetes depart ye or turne ye from your owne wayes and you haue chosen in your wayes the thinges that displease me Also walke ye in my wayes and it shall be for your weale And what els is the Popish Religiō but a way deuised set vp by the will and pleasure of man cōtrarie to the rule of Gods word From the which God willeth the Magistrate to turne away his seruaunts and to bring them backe agayne into the way of the lord Dauid the king and Prophet pleased the high God singularly in this respect though in many things he defiled him selfe shamefully that he