Selected quad for the lemma: enemy_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
enemy_n	david_n	day_n	saul_n	1,144	5	9.5833	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A92055	The armies remembrancer. Wherein they are presented with a sight of their sinnes and dangers. And also with a Scripture expedient for their preservation. / By a cordiall friend to the kingdomes welfare, Rr.	Rr.	1649 (1649)	Wing R2166; Thomason E537_6; ESTC R14971	36,097	40

of God in Religious zeal And because that he hath another aphorisme which may well be referred without any independencie to this common place that I am now upon as you shall find written Printed I should say for your instruction pag. 37. Just Remon See how abhominable Religion is when once corrupted there are no kind of men can be such compleate and new knaves as a Jesuite a Pharisee an old well studied professor of Religion when once mens Consciences are defiled and they begin to trade in the world with a pretence that t is for God they are so cunning that no bonds of honesty or faith can possibly hold them But ceasing to remember you any further of your Chaplin of whom I shall take my leave with this Encomium that had he bin as infallible in his opinion of the generall day of Judgement as he will be taken to be in those quotations that doe concerne you we had not then seene those sorrowes that are like to come upon the Kingdom by your meanes I returne to the occasion of my discourse upon the Covenant with which one bush I hope I have stopped two gaps By the way answering what you have alleaged to the enervation of that article in the Covenant the preservation of the Kings person and authority and consequently evincing that for me to move it or you to follow it namely to set the Kings person at libertie to treat with his Parliament That so your great feares of nulling all his grants and concessions upon the plea of his restraint may be taken away is no malignant motion or breach of covenant I know that you doe anticipate this motion by a representation very large in your Remonstrance of the unjustnesse and safenesse of a Treaty with him which is already answered in short But in the stead thereof that rather his Person should be brought to justice For which you have two strong arguments the one you often use God having given him so clearely into your power to doe justice page 24. and severall other places But I hope if you doe but consider seriously how you came by him of which I have remembred you already you will use that argument no more The other because that you finde that his heart which in a more especiall manner is in the hand of God is not changed page 24.56 Therefore you will cut off his head as strange a cure for a hard heart as are your conclusions from the premises aforesaid But I wonder not much at them when you make a profession of the light you goe by viz. reason or experience the ordinary lights men are in humane things to walke by Remon page 45. 46. But doth not this show that you are carnall and walke as men for our reason and experience even in humane things are to be denied if we walke as Saints rather then run upon an appearance of evill And to cleare it I shall give you an instance of a Saint who in your judgement was given up unto a preposterous and selfe deserting course page 27. walking not by carnall reason or experience no nor yet by providence without precept 1 Sam. 24.3 King Saul was by the providence of God put into Davids hand and that so clearely as that his souldiers led by reason told him in effect that God had delivered him into his hand to do justice on him ver 4. But did David make use of his carnall reason If I now cut him off I shall be secure and safe from his further pursuite of me for my life and I shall attaine unto the Crowne a strong temptation No his tender conscience smote him but for cutting off the Kings garment though but to convince his enemy that he might as easily have cut off his head ver 11. and not only so but from the same tendernesse of conscience he would not be accessary unto the sinne of his servants who it seemes being ruled only by their carnall reason were ready to rise up against Saul had not this Saint by arguments impeded them ver 7. And so David stayed his servants with these words and suffered them not to rise against Saul But what were those words ver 6. and he said to his men the Lord forbid that I should doe this thing unto my master the Lords anointed to stretch forth my hand against him seeing he is the anointed of the Lord. But yet further as you see he would not walke by reason as a man so neither would he walke by his experience against the rule for though he had found by experience that the King being set at liberty did still pursue his life as you find 1 Sam. 7.26 Yet when providence had brought him into his hand againe though Abishai told him God hath delivered thine enemy into thy hand this day now therefore let me smite him providence hath presented me with a weapon his owne Speare But did David as a man walke by his experience he finds by experience Saul still thirsting after his blood and might not he have reasoned so I find no inward conviction remorse or change of heart and principles rationally appearing in him page 56. he is so farre from being sorry for what he hath done already notwithstanding my ingenuity in sparing his life before that he is resilesse in his pursuite of me and therefore it would not onely be full of visible danger and unsafe but it may prove certainely destructive to me if I should goe against my experience and let him goe I will now therefore be led by reason experience and by providence and execute justice upon my implacable adversary But if you consult with the story you shall finde that he would neither do it himselfe or incourage any other But rather staieth and diverts Abishai from the same by this divine prohibition which the Lord bring home to your hearts ver 9. And David said unto Abishai destroy him not in your language execute not justice upon him and what is his reason who can stretch forth his hand against the Lords anointed and be guiltesse ver 10. David said furthermore as the Lord liveth the Lord he shall smite him Or his day shall come to dye Or he shall descend into battell and perish ver 11. the Lord forbid that I should stretch forth my hands against the Lords anointed Let me be your Observator here I beseech you what diverted him either as a principall or accessary from walking at this time by the ordinary light of reason and experience do but peruse his Arguments and you shall finde in them that though his feare and sence of guilt was in the front yet his faith and confidence in God brought up the reare for you shall finde him there not using his sense but his faith which he did act upon the justice and righteousnesse of God with most admired confidence concluding that though he use no such sinnefull meanes for selfe-preservation yet he solemnly asserts as the Lord liveth that