Selected quad for the lemma: enemy_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
enemy_n	army_n	king_n	set_v	1,314	5	5.0097	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A92861	Justice upon the armie remonstrance. Or A rebuke of that evill spirit that leads them in their counsels and actions. With a discovery of the contrariety and enmity in their waies, to the good spirit and minde of God. Dedicated to the Generall, and the Councel of War. By William Sedgwick.	Sedgwick, William, 1609 or 10-1669?	1648 (1648)	Wing S2385; Thomason E475_34; ESTC R204449	51,573	59

God is so Diabolical as there 's no excuse for it by doing this men shew them selves Devils for whom there 's no mercy no favour It follows For wherein thou judgest another thou condemnest thy selfe for thou that judgest dost the same things There is a fellowship in evill as in good every man while he is a sinner hath in him whatever any sinner hath as every righteous man hath what ever another righteous man hath If you judge any part of your nature you judge the whole If a man that lives in the world then your selves your spirits principles actions which are all worldly and sinfull Especially and particularly what ever any party accuses another of concerning these warres they themselves doe the same things To instance in the present case You judge the King guilty of breaking Covenant of betraying trust have we not broke our oath of Allegiance to him and betrayed the trust he put in his people and have not we likewise betrayed that trust the Parliament put in us when after promises of subjection to them the Army refused and made warre with them You judge him guilty of all the bloud rapine spoile Dare any man say he is not guilty of it Were we absolute in taking up armes in prosecuting the warre in continuing in armes Is there not in all self-love malice revenge envy distrust of God Had we beene rightly carried in freeing England from oppression we had freely laid downe our lives in a voluntary suffering and that would have saved the Kingdome whereas by our rash running to force we are guilty of the miseries of warre as well as the King But in continuing the Army after your enemies subdued you are manifestly guilty of the present oppression upon the poore people of the intolerable burden of free-quarter and unreasonable taxes You charge him for seeking to set up his owne interest of will and power Doe you not doe the same thing What doe you now but set up will and power Going beside all Law and right to set up the worst will and power the will and power of People of the sword Therefore let me expostulate with you as that Apostle Thou that saiest a man should not steal doest thou steal c. Thou that hast so much light as to oppose tyranny art thou the veriest tyrant Thou that plead'ft for Laws art thou greatest violater of Laws We will goe further with the Apostle Thou that abhorrest Idols doest thou commit sacriledge You abhorre his waies as grosse but you have more secret and close iniquities you rob God even of his Throne setting up your formal religion in the place of God you complain of shedding innocent blood and you shed the truly innocent blood of Christ Of Rapine and spoyle and you daily spoyle the Temple of God your own bodies and soules with your noysome lusts Afterwards verse 3. Thinkest thou this O man that judgest them that doe such things and doest the same that thou shalt escape the judgement of God He that judgeth is guilty and his guilt begins to stir in him God begins to write bitternes in the conscience and then to save himselfe he begins to judge others judgement of men is the constant effect of troubled spirits and this is your condition you are restlesse in your selves you finde God frowning upon you for your sinnes that makes you seeke for fatis faction for blood that it may be expiated and the wrath of God appeased The fire is kindled in your owne hearts your tongues are set on fire of hell If you had the peace of God upon true grounds you would be still or if your consciences were besprinckled with the blood of Christ you would not seek for expiation But there is the voice of thy brothers blood the blood of Abel cries not the blood of Christ The blood of Christ if you knew it cries peace reconciliation union favour love taking away enmity The bloud of Abel for revenge for justice this is your voice which shews a Cains spirit you are troubled for your sinnes Thinkest thou to escape the righteous judgement of God no thou art running farther into it you are not quitting your selves but increasing your evils Or despisest thou the riches of his goodnesse God hath been gracious unto you and re priev'd you for a while from destruction doe you thus abuse it to harden your hearts to pride malice and wicked insulting over your brethrent is this the use of your Victories to have oportunities to doe more mischiefe And so treasure up wrath for your selves For all that you lay upon others you provide it and store it up for your selves God hath declar'd you know rich mercie to the King and his party in my Booke called The Leaves of the Tree of Life You despise this rich mercy scorne it and set up your mercylesse justice against it Not knowing that the goodnesse of God leades to repentance you require repentance before mercy Gods goodnesse goes before and leads to repentance and that goodnesse that hath beene manifest though you ignorantly despise it counting it folly and madnesse upon no other ground but because t is too rich and good for you to apprehend it shall produce its owne effect in power and manifest your ungodlinesse in contradicting of it And know you that no man shall appeare either directly or indirectly against it but he shall by it discover the evill of his owne heart and manifest that he walkes in darknesse and knowes not the glorious counsell of the Lord. There is one place more I would have the world consider and it would make them afraid of judging Math. 7.1 c. Judge not that you be not judged You have judged the King and his party for it you shall be judged I 'le judge you And what judgement yee judge you shall have that measure that you give him you shall receive You exclude him from peace you have none your selves You thrust him from mercy you have no mercy your selves You live not in the enjoyment of divine love if you did you could not be so cruell as you are such enemies to peace You are that evill servant God hath forgiven you ten thousand talents you come and take your fellow servant by the throat for an hundred pence The Lord is wrath with you and now your forgivenesse is recald and you must pay the utmost farthing You shall not have mercy as you have had it freely but you shall suffer for it You remember the Kings finnes God will remember yours againe Know this you are not in the Kingdome of God nor blessed if you were you would be peace-makers for Blessed are the peace-makers for theirs is the Kingdome of heaven they that are blessed by the enjoyment of God and in the light of Gods Kingdom they see all things in union the King one with God and the Parliament and people one with the King they are one in God in his largenesse of love but you are

same measure c. you will have occasion ere long to think of this with horror Thirdly You argue against the accommodation because now there is no equall ballance of affaires pag. 24. Your meaning is as you often expresse the Kings forces are wholly subdued he is in your power and now to restore him to a state of equality to your selves making your selves levell with him To all men yet what you make an argument of severity and justice hath beene an argument of mercy noble enemies require no more but to get their enemies into their power then they shew mercy T is Elisha's reason concerning the Syrians Wouldst thou smite those that thou hast taken captive with the sword and with the born set bread before them that they may eate and returne to their master This way likewise the Father of mercies uses and hath used to you and us never bringing us downe but that he might restore us and lift us up againe And all noble creatures both man and beast have this part of the majesty of God in them to spare them they have subdued only Devils get into their hands that they might torment A fourth reason is That he often caused warre to maintaine his interest against the publique interest this constantly and unweariedly We must note this by the way in proposing such an interest as you hold forth to be the ground of the quarrell you lye grossely for these things as you propose them were never thought on in the beginning of the quarrell yea the Parliament and we alwaies professed the contrary c. never to alter the government never to change the fundamentall lawes yea to protect and defend the Kings person therefore the case now stated by you is much different from what it was yea these principles you were lately not onely ignorant of them but opposd them when held forth by the Levellers and are indeed but the dust or shivers of a split or broken Kingdome that you and they have gathered together to build your selves a nest with and taken up now in designe onely to attaine your end malice ambition and revenge But your proposing this as that against which the King made warre you doe the most justifie the King that ever arty one did or can doe for your present forme of government is such a headlesse monster such a hoddy-doddy such an all-breech so different from the majesty of God and the wifedome of men that it would fright solid and serious men to their armes if I should fight against any thing I should fight against this And doth not your present practise confirme the King and his party in their way of warre when they now see clearly what before we conceald that the life of the King and his posterity is aimd at If there be any reason for a Prince to take up armes against his subjects this is when men attempt to destroy the King and overthrow the very foundations of government T is true for a Prince to strip himselfe wholly of all his dominion and royalty in love to his subjects and to cure and recover their rebellions is Christ-like and the Lord will enable the King to make a full resignation of all and of Fife too into the hands of God and when he shall doe it it will be his ease and deliverance And what the Lord requires in light and mercy you require in darknesse and malice For the Lord takes away that he may restore againe and the King shall by loosing save all by parting with his power unto God in darke and cruell men shall receive it againe into the life and glory of God You come pag. 26. to the second part of the question and a second reason against accommodation The safety of this agreement Let us consider what you would have secured and that is expressed in your Remonstrance That the King hath forfeited all his power into your hands That the people are free to make the best advantages And pag. 27. Having him and his party captivated and in their power and sometimes you speake conquest which shewes that we have gotten all the King hath we have by warre gotten advantage of power honour c. And this is in danger now to be given away and lost by a Treaty We see murder will out what hath beene whispered in a corner is come to be told upon the house top We have all this while to justifie our selves in this warre said that our warre was but defensive and indeed if it prove otherwise we must repent of it and beare the shame of it and now the truth shall come forth I must deale plainly with you and my selfe indeed it s so grosse in your writing that it was not onely defensive but offensive that it cannot be conceald and that we had designes of particular interest and advantage When we began the war there was this in our mindes and hath beene in our mindes continually That the King and his party were wicked men and not worthy or fit for their places and power they had and that we were Saints godly and they did properly belong to us That the Saints are to have the high places in the earth and now was the time for these things to be performed and no body is now fit to administer justice to rule over men but we Therefore we alwaies were glad of any of the Kings wayes that tended to difference and breach glad when he left his Parliament and tooke armes thinking that he was running to his destruction and that he would split himself and his party by it and we should have the spoile of them and an opportunity to obtain our ends and though we complaine now of the Kings obstinacy really we have beene alwaies glad of it because it led to his destruction and consequently to our advantage and the King not yeilding you know now at this time was thirsted after and you would not stirre till he manifested a yeilding minde to accommodation or peace being alwaies held destructive to our end or the recovery of our right the whole Kingdome for we thinke our selves the onely true Lords except the King would take part with us and become one of our Saints and so we should share with him But wow God manifests that you are not Saints but as weake men as others as fooilsh oppressing as others if not worse that you are not in a condition of reigning yet he is pleasd to blast your honour and keep you low and hath so ordered it that a Treaty is on foot to settle things and you are left out are likely to lose those places which you and your riend have not to attain those golden daies you hoped to see you find fancies of reigning to be but a dream that you must come down again from that you have gotten and hoped to get so your outward and fleshly glory is dying lies a bleeding in this miserable inconvenience of a Treaty this insnaring Treaty