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	deliver_v	saul_n	1,226	5	9.5281	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A50026	Sionis reductio, & exultatio. Or, Sions return out of captivity with Sions reioycing for her return. A discourse, intended for the solemn festivity of the English nation, at Livorno in Italy, upon the happy news of King Charles the Second his return into England, which was there celebrated with munificent feasting, and magnificent shows, fire-works, and other signs of triumph, three days together, in the month of July anno Dom. 1660. Since occasionally preached in part, at St. Margarets in Westminster, the Sonday [sic] after the solemnization of the Kings birth-day, and entry into London; and now presented to publick view, as to correct the mis-apprehension, and mis-interpretation of some that were present; so to prevent the mis-information, and depravation of others that were absent. By Ro. le Grosse, cleric. An orthodox priest of the Church of England; and D. Oecumenical, then residing in Livorno, at his return from grand Cairo in Egypt.	Le Grosse, Robert.	1662 (1662)	Wing L961; ESTC R222044	50,728	74

Salvation were given unto Israel out of Sion Where in the Original as the learned in that language observe the expression is set down Salvations in the Plural Number to intimate unto us full Salvation Health or Deliverance even the perfection of Salvation which cometh only by Christ who was to come out of Sion according to the praediction of the Prophet Isaiah Isa 59.20 c. 59.20 The Redeemer shall come out of Sion and shall turn away iniquity from Jacob. and at whom the form of the Hebrews wishing here doth look as to the person which should then and shall still give perfect Salvation and Deliverance to all Israel Gal. 6.16 even the Israel of God Gal. 6.16 Thirdly 3. Analogically we may read the words Analogically and relatively according to the use we may make of them in respect of the Churches of God which now are larely have been and hereafter may be in Persecution and Captivity by the enemies of God and his Truth In which relation this option or wish here in my Text hath its place and there is no good Christian but in such a case will with the Prophet David and the Church of God here in my Text wish sigh breath out and ingeminate an Oh si quis det Oh that Salvation were given to Israel out of Sion Oh that the Lord would turn the captivity of his people When the Lord turneth the Captivity of his people then shall Jacob rejoyce and Israel shall be right glad I shall not insist on the words litterally the History was fulfilled when after Sauls death David that had been appointed and annointed by God was now constituted and annointed by all the Elders of Israel in Hebron King over Israel 2 Sam. 5.3 2 Sam. 5.3 and did deliver the Children of Israel from the hands of all their enemies that did vex and afflict them Nor shall I presume to treat of them Mystically whether this bringing back the captivity of Gods people the Jews here prophesied to be under the Gospel shall be by loosing their captivity corporally as well as spiritually or whether the Jews shall return again to their own Land or no These are too deep mysteries for my shallow capacity to diue into although since our late distracted times many more curious than wise and more wise than sobriety would permit them Mar●…al Ep. according to that Proverbial quippe of the Epigrammatist Et qui plus justo non sapit ille sapit have gone so far in their speculations as to fore-see and determine the time when and the persons by whom and yet I must tell you they have grosly erred in their calculation and expectation because we have visibly seen the contrary by experience the Jews which are now so rife amongst us shall be restored to their pristine estate and to the Land of their Nativity from whence for putting to death the Messiah and Redeemer of Israel they have been justly scattered and dispersed Therefore I shall more modestly and safely speak of them in the third acception of the words Analogically as they may be understood in relation to the Churches of God which have been now are or hereafter may be under persecution and in captivity by the enemies of God and his Truth And in this consideration if we apprehend the words we shall find in the Verse two generals The Churches 1. Hosannah 2. Hallelujah Or The Churches 1. Prayer 2. Praise First There is the Churches Hosannah 1. Hosannah or Prayer to God for her deliverance being in captivity And here we cannot but take notice of Sions humiliation Secondly There is the Churches Hallelujah 2. Hallelujah or Praise to God for being delivered out of captivity And here we must take notice likewise of Sions exaltation The Church begins with Hosannah and she ends with Hallelujah and so must we if we will approve our selves to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the true and genuine Sons of the Church We must begin with Hosannah and we must end with Hallelujah as in this so in all other actions and undertakings We must pray unto God for deliverance when we are in trouble and for other blessings to be obtained and we must give praise unto God for deliverance out of trouble and for other blessings when obtained or but promised So the Church doth here She prays unto God being in persecution and in captivity to turn her captivity and to give deliverance to his people out of captivity And she gives praise unto God being delivered out of persecution and for turning the captivity of his people although but promised The Churches Hosannah or Prayer to God for deliverance out of captivity we have in these words Quis dabit or Oh si quis det Who will give or Oh that Salvation were given to Israel out of Sion Oh that the Lord would turn the captivity of his people The Churches Hallelujah or praise unto God for her deliverance out of captivity we have in the words following Cùm averterit Dominus captivitatem plebis suae When the Lord turneth the captivity of his people then shall Jacob rejoyce and Israel shall be right glad But if you please that we should descend into a more particular Analysis or resolution of the words we may observe in them Quadriga copicorum Quadrigam Topicorum A four-wheeled Charriot of Topicks by which we shall drive on our future exercitation for the better performance of our ensuing solemnity There is 1. Curiosa interrogatio Quis dabit who will give 2. Pathetica postulatio Oh si quis det Oh that Salvation were given 3. Certa determinatio Reducente Jehovah c. When the Lord turneth the captivity of his people 4. Grata exultatio Exultabit Jacob c. Then shall Jacob rejoyce and Israel shall be right glad 1. Curiosa Interrogatio First There is a curious interrogation Quis dabit Who will give or who shall give Salvation unto Israel out of Sion Qui curiose interrogat perplexus nimis est He that is curious in his interrogations is very dubious and so the more desirous of satisfaction Interrogatio est quasi iterogatio saith the Etymologist quasi iterum rogatio as it were an asking the second time again and again And so it teacheth us when we are in captivity or any other Affliction or trouble iterare preces to iterate our prayers to ingeminate our requests not only ingemiscere to groan and sigh forth our desires and petitions but also ingeminare to double our prayers to iterate our desires again and again till we be delivered 2. Pathetica postulatio Secondly There is a Pathetical postulation or a most affectionate wish or ardent desire Oh si quis det Oh that Salvation were given to Israel out of Sion Oh that it were Would to God it were Quis tribuat Oh that some good body would give it Such like pathetical expressions of the Prophet we meet with also in other places as

preach unto you otherwise than ye have received let him be accursed Gal. 1.8.9 The word in the Original in both places is the same with that in the former to the Corinthians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let him be accursed let him be excommunicated let him be excluded and debarred the society of men as not belonging to the Kingdom of God but a Son of Belial or Confusion appertaining to the Dominion of Sathan And yet to come nearer to our present purpose to our wish in hand which is now in dispute and so much controverted Let them be hang'd Do not we read the same wish in the Old Testament In the History of Samuel concerning Absaloms Rebellion you may observe when Cushi brought tydings to King David of Absaloms death who had been the Ring-Leader of that great Rebellion which forced King David from Jerusalem as the late Rebellion forced King Charles of happy memory to flie from London for the safeguard of his life in which Rebellion by the just judgement of God he was hang'd by the hair of his head in stead of a Halter God disposing or designing his hair to perform that office between Heaven and Earth as not worthy to go to Heaven nor yet fit to live longer upon Earth for that unnatural Rebellion against the King his Father When David enquired concerning him saying Is the young man Absalom safe His answer was in effect the same that I did wish to all Rebells that will not say Amen to the Kings safety as he was The Enemies of my Lord the King saith he and all that rise against thee to do thee hurt be as that young man is 2 Sam. 18.32 Be as that young man is how is that it is as if he had said which I did wish to such Rebells Let them be hang'd For Absalom as you may read before in that story was hanged in an Oak 2 Sam. 18.9 Yea Ahimaaz of whom King David gives the character that he was a good man if any should except against the others wish and cometh with good tydings Although he did not wish all the Rebells hang'd as Cushi had done yet when he told the King the news he said All is well So that he approved it to be well that Absalom was hanged And he fell down saith the Text to the Earth upon his face before the King and said Blessed be the Lord thy God which hath delivered up the men that lift up their hand against my Lord the King 2 Sam. 18.28 So that though he did not wish all the Rebels hang'd as Cushi did yet he blessed God for delivering them up that had risen against him some to the Sword and others to the Gallows And therefore it is a kind of wonder to me that either good Christians or loyal Subjects should so much speak against that Imprecation which I then wished to all such Rebells as would not say Amen to God save the King Yet if notwithstanding what I have alleged in defence of that wish it should still stick in the stomacks of some that would be now accounted as good Christians as formerly they were in their own account the greatest Saints give me leave to leave a Pill or two for them to purge away that choller which they bear to such an Imprecation For let me ask of thee good Reader is it not lawful to wish that to them which they who were the only Saints themselves then being Judges did practise towards others Is it not lawful to wish them hang'd to rid them out of the way that we be no longer troubled with them as they did both wish to and deal with us when time was and they had the power in their hands May we not give them a Rowland for their Oliver I shall not need to tell you it is too sensibly known by sad experience as one sometimes said aerumnabilis experientia me docuit so may we say sad experience hath taught us that those kind of men that will not say Amen to the Kings safety and prosperity did both wish and speak and do all that they could to hang us that wished well to the King and to rid us out of the way that they might not be troubled with us And therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 even by their own Laws I see no reason but we may wish and do the like to them But you will say it is not Christian-like to wish or do evil for evil What then will you make of them that did so much evil to us Will you deny them to be Christians They will take it in dudgeon if you do and say they are better Christians than you Now I will grant you they were Christians but it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in name only but not in deed And I shall make it good that we who are the Kings friends though dispretiated by them may be Christians both in name and in deed although we wish the like to them What think you of St. Paul after his Conversion for before according to his own confession he was a Persecutor of the Church of God Philip. 3.6 and did breath forth slaughter and threatnings against the Disciples as those Saints did against us Act. 9.1 was he not a Christian Yet if you look into his Epistle to the Galatians you shall find that he used the same Imprecation that I did or one to the same effect Doth not he wish an Utinam abscindantur to the like sort of men I would to God saith he they were even cut off that trouble you Gal. 5.12 And he that troubleth you shall bear his judgement whosoever he be V. 10. Is not this the same in effect with what I wished Would they were hanged Or Let them be hang'd And do not we say of those that are hang'd they are cut off It is true I would they were cut off and Let them be hang'd are not reciprocal they are not termini convertibiles as the Logicians term is convertible terms Because every one that is cut off is not hanged though every one that is hang'd may be said to be cut off To such therefore as are implacable Enemies of God and his Church and of civil society yea and of all mankind as abdurate and obstinate Rebells are who will not be reclaimed or reduced to due obedience though the King shew them never so much grace and clemency I think we may safely wish without breach of Charity or Christianity that they may be hanged and cut off that they trouble us no further as formerly they have done and would again if they could as is too apparent by their practises involve us in another Civil War Secondly I demand again whether it be lawful for a Christian Vim vi repellere to repel or drive away force by force to withstand one power with another Where yet mistake me not as too many of latter dayes have been mistaken I do not demand whether it be lawful for Children to rise up

against their Parents when they do chastise them or for Inferiours to rise up against their Superiours when they do correct them or for Subjects to rise up against their Princes when they draw forth the sword of justice for to punish them in all which cases it is utterly unlawful and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without all contradiction beyond dispute But I do mean in respect of Christians in general where there is no such relation as between Parents and Children between Superiours and Inferiours between Princes and Subjects when Christians shall assault and offer violence to one another Whether is it lawful to take up Arms against Arms and to repel one force with another to save ones self Shall men unjustly take up Arms to cut our throats and shall not we do the like to preserve our selves It was a question ●…pounded by Horace to condemn the supinity and negligenc●… come in his time Ut jugulent homines surgunt de nocte latrones Ut teipsum serves non expergisceris And shall not we make the same Interrogation in this case Shall Theeves rise up in the night to kill us and shall not we awake to save our selves Self-preservation as it is a principle innate in every Creature for every Creature doth seek to preserve it self by nature so it was the chief Maxime in request amongst those Saints in their Modern Policy when they had took up Arms to drive away the King and keep him out And now the King God bless him and blessed be God for him is come home and through Gods special Providence come in again into his Kingdoms is it not lawful to wish that such Saints in their own esteem but in deed Rebells as have taken up Arms so unjustly against him or would take up Arms again as unjustly against him may be punished with the sword of justice and cut off Well then if we may repel force by force when we are assaulted otherwise when men come to cut our throats we must stand still and not save our selves then it is as lawful to wish them hanged and cut off that would if they could hang us or any other way cut us off and make away with us They want no will as we daily hear by their expressions and see by their designs and endeavours they want only power or opportunity to effect it And yet for further satisfaction in this case I will tell you that there ought to be a distinction and a difference made in such our Wishes and Imprecations For we must not nor did I wish all hang'd in general though I be traduced and calumniated for so doing Therefore when at any time we make such an Imprecation and use such a Wish Let them be hang'd we must take heed that we make it and direct it aright We must make a distinction both of the Causes for which the Persons against whom and the Affections with which we do wish such an Imprecation that any one be cut off or hanged For St. Paul when in the forenamed places he accursed the false Apostles and wished them cut off because they troubled the Church of God did not wish those Imprecations in respect of his own cause and as they were his own private enemies but in respect of the cause of God and as they were the publick enemies of his truth And to speak truly when I wished those Rebells hang'd that would not say Amen to the Kings safety and prosperity I did not use that Imprecation in respect of mine own cause or as they were mine own enemies but in respect of the cause of God and the King his Vice-gerent as they were the publick enemies of both Then again we must distinguish in such wishes between the persons against whom such Wishes and Imprecations are made For some enemies are placable and curable as we see many of the late Rebells having seen their errours and been convinced of their folly have repented and become good Subjects And such as these the King our Father of the Country hath indulged and given them a gracious pardon and the Church our Mother hath restored them and received them into her bosome And others again are implacable and incurable of whose conversion and reformation and so salvation there is no hope or as yet but very little As St. Paul then did direct his Imprecations against those enemies of God and his Church which were implacable and incurable So did I my wish to such Rebells as are implacable and incurable to such as are rigidly obsti●ate in their Rebellious courses and will not be reclaimed and reformed And because they will not turn from their Rebellion to their due allegiance and become good Subjects therefore I wished they might be turned for their disobedience and being Rebells In the last place we must distinguish likewise between the affections with which such Imprecations are made For some are carnal and to use St. James his phrases are earthly and sensual yea devilish which are not from above Ja. 3.15 As rash anger hatred desire of revenge and the like Other affections are more spiritual and divine which descend from above and are heavenly as a zeal of Gods glory and of the safety of his Curch Now as St. Paul when he wished the false Apostles were cut off was not carried with a carnal affection but with a zeal of Gods glory and the good of his Church So I assure you when I wished all such Rebells hang'd as would not say Amen to the Kings safety and prosperity I did it not with a meer carnal affection to have them hang'd but with a zeal to Gods glory the good of his Church and the peace and welfare of our King and his Kingdoms which have been so long distracted and disquieted and yet are disturbed with them As for those places which may be alleged to the contrary 1. from St. Paul Bless them which persecute you bless I say and curse not Ro. 12.14 And recompence to no man evil for evil Ro. 12.17 And see that none render evil for evil unto any man 1 Thes 5.15 Then 2. from St. Peter Love as brethren be courteous not rendring evil for evil 1 Pet. 3.9 And 3. from our Saviour himself Love your enemies bless them that curse you do good to them that hate you and pray for them that despitefully use you and persecute you Mat. 5.44 They and all such like places must be understood of our own private and particular enemies and not of the publick enemies of God his Church and truth as all Rebells are And therefore to such if there be any such as I fear there are too many that are obdurate and implacable Rebells seeing they are the publick enemies of God his Church and of all mankind we may safely wish a Suspendantur as well as King David and other of Gods Servants have wished a Confundantur to the like sort of men So let all thine enemies perish O Lord So sang Deborah and Barak of the

enemies of God in their song of thanksgiving after their victory over Sisera and his Host Jud. 5.31 Confundantur Let them be confounded and turned back as many have evil will unto Sion So prayeth David against the enemies of Gods Church Psal 129.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let them be ashamed or confounded that transgress without a cause So wisheth the same Prophet again against Rebells that are the enemies of both Psal 25.3 And for us that are Ministers because some are so nice and make it such a hainous crime for us to make or use such Imprecations I say being seconded with the Authority of as able Divines as shall contradict it that it is more lawful for us yea we ought rather than others to use such an Imprecation and to wish such a Wish For we that are Priests who are in St. Pauls language 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 set apart and separated unto the Gospel of God Ro. 1.1 And to minister about holy things See the general Absolution in the Book of Common Prayer Whose Office it is as is suggested to pray for the people and to bless them and not to curse I say we must not only pronounce the blessing of Absolution to the people upon their true repentance as is enjoyned us in our Office but we must also it is our duty to denounce the sentence of Excommunication against all such as are obstinate and impenitent Offendors And those whom our Mother the Church will not receive into her bosome here God our Father we may assure our selves will not receive into his Kingdom hereafter Whose sins soever ye remit saith our Saviour to his Apostles they are remitted and whose sins soever ye retain they are retained Joh. 20.23 So that what Gods Ministers in their sacred Office do upon Earth God himself according to his promise will ratify in Heaven And we that are Priests his Ministers must not only give the Benediction or Blessing to the people but we must also sometimes go into the Pulpit See the Commination against Sinners as you may see in the Rubrick and there read the Commination We must not only go into Mount Gerizzim to pronounce the blessing but we must sometimes go into Mount Ebal to denounce a curse to such as deserve it Deut. 27.12 Now St. Peter tells us that there are some who are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cursed Children 2 Pet. 2.14 Children to whom the curse doth of right belong as well as the blessing doth to others and from these we are not to withhold but we must denounce the curse unto them There is an Esau to be hated as well as a Jacob to be loved Ro. 9.13 And there are some ex semine Serpentis as well as others ex semine Mulieris some that are of the Serpents brood as well as of the Womans seed the one to be accursed the other to be blessed And therefore to such as are Esaus we may shew our hatred as well as our love to those that are Jacobs And to those of the Serpents brood as all Rebells are we may not only after Gods own example Gen. 3.15 Our Saviours pattern Mat. 23.13.14 And the Apostels doctrine and practice Act. 8.20 13.10 Pronounce a Malediction but we must also we are bound to it it is part of our Office to denounce a Curse to such sort of men and I see no reason but we may as others so the curse of hanging on the Tree Gal. 3.13 And therefore good Reader to draw to a conclusion that the Gates like those of Myndas be not bigger than the City and the Preface longer than the Sermon I must tell thee he that will not say God save the King or Amen to it be he what he will and pretend never so much is a Rebell in his heart though he dares not express so much in words and doth tacitely wish the Kings confusion He that will not pray for him prays against him and that is Treason adjudged by our Laws He that denies to say Amen to the Kings safety and preservation brings himself into a Premunirie of wishing the Kings ruine destruction It was the case of Bigthan Teresh the 2. Chamberlains of King Ahasuerus they did not lay hands on the King but as St. Hierom renders it Voluerunt insurgere they had a mind or a will to kill the King and for it they were both hanged on a Tree as you may read Est 2.21.22 And whosoever they be that shall make themselves guilty of Treason by gain-saying God save the King or denying an Amen to the Kings safety and prosperity if they be once brought to the Bar and arraigned and convicted of Treason for being Rebells and denying an Amen to His Majesties safety and prosperity the Judge as they will find by sad experience as their brethren have done before them will pronounce from the Bench that which I did then denounce from the Pulpit Suspendantur Let them be hang'd And so I shall leave them there to go with their doom from thence to the place from whence they came and from thence to the place of Execution to receive the reward of their Rebellion and Treason and the Lord have mercy upon their Souls Yet Candid Reader For my Brethren and Companions sake next to the King the Queen the Queen-Mother the Royal Progeny and those that have been true and loyal Subjects and Sufferers in and for the Royal Cause I wish thee prosperity Yea because of the House of the Lord our God I will seek to do thee good Psal 122.8.9 And so good Reader farewel and take this Epiphonema along with thee Si quid novisti rectius istis Candidus imperti Si non his utere mecum Thine in Christ Jesus R. G. PSAL. 14.7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. When the Lord turneth the Captivity of his People then shall Jacob rejoyce and Israel shall be right glad ALthough the title of this Psalm be various according to the various interpretations of Expositors yet the Argument is the same according to the judgement of the best Commentators And if you please to advance your eye and look further to the 53 d. Psalm Psal 53. you shall there perceive the Contents of this to be the same with the Argument of that Psalm and both of them to insinuate and confirm this truth unto us That though the Children of God be afflicted and persecuted not only by the Heathen and Infidels which have no knowlege of God Psal 79.6 and call not upon his Name Psal 79.6 being the wild Boars of the Wood and in the Forrest without Psal 80.13 Psal 80.13 but also by the wicked and ungodly who profess to know God though they deny him in their works being the crafty Foxes within and in the Pale of the Church Cant. 2.15 Cant. 2.15 yet their Salvation will undoubtedly come from God who is thei Saviour and Redeemer Psal 19.14 Psal 19.14 And this our