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	hand_n	saul_n	2,591	5	9.7819	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A81152	Englands plus ultra both of hoped mercies, and of required duties : shewed in a sermon preached to the honourable Houses of Parliament, the Lord Major, Court of Aldermen, and Common-Councell of London, together with the Assembly of Divines, at Christ-Church, April 2, 1646 : being the day of their publike thanksgiving to Almighty God for the great successe of the Parliaments army in the West, especially in Cornwall, under the conduct of his excellency Sr. Thomas Fairfax / by Joseph Caryl, minister of the Gospel at Magnus neer the bridge, London, and a member of the Assembly of Divines.	Caryl, Joseph, 1602-1673.	1646 (1646)	Wing C752; ESTC R43612	28,502	54

hand already there is an Arithmeticall declaration of our mercies and victories in the Field and over Strong-holds this last year newly set out and printed and I think the number is ninety and one besides some remarkable ones given in since we may conclude this declaration with that of the Psalmist Many O Lord are the wonderfull works which thou hast done and thy thoughts which are to us ward They cannot be reckoned up in order unto thee if we would declare and speak of them they are more then can be numbred Psal 40. 5. Secondly There is a logicall declaration of the works of God when we shew the severall kindes of them as the work of Creation the work of Redemption the work of Providence and distribute these into works of mercy or works of justice into those works wherein God protecteth his people or wherein he destroyeth his enemies and those either in defeating their Counsels or in overthrowing their Forces Many such divisions and subdivisions differences and properties also of the works of God may be set forth in a logicall declaration Thirdly There is an historicall declaration when besides the severall kindes and differences of the works of God we declare the persons acting the places the times the counsels the managing of the severall actions the events and successes the issues and fruits the effects and consequences of every undertaking Such considerations as these make up the history of the works of God The fourth is a Rhetoricall declaration when besides a bare narrative of the facts c. which is proper to history we labour to finde out the severall circumstances and aggravations of every work which may raise up our spirits and warm our hearts in considering of and looking over them It is our duty to make more then bare narratives and histories we must clothe them with eloquence and make oratory doe homage to the honour of God The holy Pen-men have been admirable in this read the Song of Moses Exod. 15. The Song of Deborah Judg. 5. The Song of David in the day that the Lord bad delivered him out of the hands of all his enemies and out of the hand of Saul 2 Sam. 22. and you will finde them over-matching all Poets and Heathen Oratours in depth of conceit exactnesse of stile and flowers of Rhetorike as much as the Sunne doth a Candle or the spirits of wine the dregs of it Thus should we polish and garnish embroider and bedeck the works of God not with vain ostentation of wit not with affectation or pedantick pomp of words but with sobriety and holy gravity Not as Austin I remember censureth a passage in one of his own Confessions it was saith he Declamatio levis alight declamation not Confessio gravis a sober confession Some bestow too much rhetorike upon confession of sinne There may be pride in our confessions of repentance and so there may be in our confessions of praise Our confessions therefore or our declarations of the works of God must not be tainted with wantonnesse and vanity lightnesse and curiosity we must not flourish and word it only with God but we ought to make as solidly rhetoricall declarations as any ability that God giveth us can reach unto For as it is not enough to make an Arithmeticall confession of sins to tell God how many they are how many in number as neer as we can or to make an historicall declaration of them to set down the time and place when and where we sinned but it is our duty to make rhetoricall confessions to aggravate our sins against our selves to shew the Lord not only our sinne but the iniquity of our sinne the filthinesse of our lewdnesse the abomination of our provocations That as the Apostle speaks Our sinnes may become exceeding sinfull Rom. 7. 13. So here the Lord must have more then a naked history of his works or a superficiall declaration that This and That was done our hearts and heads should be busied in searching things to the bottom and in giving an accent to every circumstance For as a small fact committed against God may be a very huge sin so a small work done by God may be a very huge mercy I shall give a few hints towards this Rhetorical declaration of the works of God First Consider them in reference to the way which God takes to bring them about He works sometimes immediately by his own hand and then his work is miraculous He works at other times by weak and improbable means and then his works are marvellous He often makes oppositions and crosse counsels serve his ends he makes a Table out of a snare and what was intended for our casting down the occasion of our standing wounds heal us losses enrich us divisions unite us our being overcome gives us the victory and then his works are glorious Secondly Consider the strength of opposers their helpers and abettours their heights and former successes their resolvednesse and rage their pride and confidences From all these learn how vast a mercy it is to be delivered from them Thirdly Consider the time when God works for us The season is as much as the mercy it self We have had remarkable heightnings of mercie from the dates of our mercies What a remarkable mercy for the season was the Expedition to Glocester when we were as it were dying and giving all up What a seasonable mercy was the victory at Nazeby in the beginning of the last year when we vvere despondent and sinking in our spirits You may finde the like seasonablenesse of many other mercies As words spoken so actions done in season are like Apples of gold in pictures of silver With divers such golden Apples and silver pictures God hath at once fed and delighted us Fourthly Consider for whom God works When for persons undeserving and disoblieging him continually This is a mercy-raising consideration indeed As Job Chap. 7. 17. speaks in generall What is man that thou shouldst magnifie him and that thou shouldst set thine heart upon him So we should say at this time What are we and what is the Nation that God should magnifie us a Nation against which there are so many objections upon which there are so many sinnes a Nation which hath so many waies disoblieged God what are we that God should work such wonders for us When David offered Mephibosheth great kindenesses restoring him all the lands of his father and enviting him to eat bread at his Table continually Mephibosheth who was but a lame man and one that had mean thoughts of himself stands amazed What is thy servant that thou shouldst look upon such a dead dog as I am 2 Sam. 9. 8. Though he was a man of honour by his birth Jonathans sonne yet he speaks thus low of himself who am I at the offer of so great a favour What then may we say of our selves that God should respect us vvho may be called dead dogs before him A people lame in his service

duty upon a generall ground O give thanks unto the Lord for he is good because his mercy endureth for ever But because that which is every bodies work is usually no bodies work therefore in the next words he puts the duty into distinct hands Let Israel now say let the house of Aaron now say let them now that fear the Lord say that his mercy endureth for ever The Church of the Jews fals here under a three-fold distribution First Israel the body of the Common-wealth Secondly The house of Aaron the Ministers of the Temple Thirdly All that fear the Lord Converts and Proselites out of all Nations under heaven Having thus awaken'd and summon'd all to this duty he begins a narrative of the speciall grounds and reasons of it which appear in two branches First The readinesse of God to hear and help him from the 5. vers to the 10. I called upon the Lord in distresse the Lord answered me and set me in a large place The Lord is on my side c. Secondly The malice of his enemies in opposing him who are described 1. Their multitude All Nations ver 10. That is the Nations round about such as are named Psal 83. 7. Gebal and Ammon and Amaleck the Philistines with the inhabitants of Tire c. These have consulted together with one consent they are confederate against me 2. Their neernesse of prevailing They compassed me about David was never in such a straight or so near the borders of ruine as when Saul and his men compassed Him and his men round about to take them 1 Sam. 23. 26. when an enemy charges both in front and flank both van and reer they look like Masters of the field 3. Their frequency in renewing their assaults They compassed me about they compassed me about yea they compassed me about They compassed me about like Bees Four times they compassed him about and the fourth with an addition the last charge was hottest as setting their Rest upon it to shew how restlesse and uncessant they were in their opposition 4. He describes his enemies by the end which the Lord brought them unto They are quenched as the fire of thorns vers 12. Some read They are kindled as the fire of thorns both the Greek and the Chaldee translate so and it is usuall in the Hebrew for the same word to signifie contraries as to blesse and to curse so here to quench and to kindle The sense amounts to the same for that which is soon kindled is soon quenched Davids enemies were soon kindled as the fire of thorns a small matter set them on fire and they were quenched or consumed like thorns which in a moment are both flame and ashes 5. He describeth his enemies by the end which they intended him or by their design against him at the 13. verse Thou hast thrust sore at me that I might fall ruine was the project Malice knows not how to go lesse then destruction They thrust sore at him that he might fall The Psalmist having made this report of his dangers and deliverances of his enemies rising rage and fall gives glory to God vers 14. The Lord is my strength and song and he is become my salvation And all his people celebrate these mercies as well as share in them vers 15 16. The voice of rejoycing and salvation is in the tabernacles of the righteous He in whom they rejoyced and who was the subject of their song stands forth in the next words The right hand of the Lord doth valiantly The right hand of the Lord is exalted The right hand of the Lord doth valiantly Davids joy now grows up to confidence and from telling over the former mercies of God he goes on to fore-tell those which were future in the Text now read I shall not die but live and declare the works of the Lord. The words are a holy rapture or exultation of spirit his faith was too big for his heart he must vent it at his lips I shall not die but live c. There are two parts in this verse 1. Davids confidence of future mercy I shall not die but live 2. Davids conscience both of a present and future duty And declare the works of the Lord. There is a double reading of the words Some thus I am not dead but alive which translation is contended for as the best by a learned Interpreter and then the sense hath a mixture of joy and thankfulnes that he who could number so many enemies and so many dangers should yet passe the pikes untoucht and out-live them all I am not dead but alive O wonderfull Blessed be God for this We read I shall not die but live And so the words carry the sense of an high acting faith or of a faith raised up to a full-grown assurance Having told the story of his passed sufferings and salvations he believes above and beyond all possible sufferings I shall not die but live But was David immortall What man is he that liveth and shall not see death and shall he deliver his soul from the hand of the grave Psal 89. 49. Is it not appointed unto all men once to die And after David had served his generation did not he fall asleep Read we not often of Davids sepulchre How then is it that he promiseth thus much to himself I shall not die but live There is a two-fold death 1. A Naturall death 2. A Violent death David doth not promise himself priviledge from the former he waves not a submission to the law of nature But David did believe God would protect him from the later I shall not die that is a violent death I shall not die by the hand of these men I shall not die the death which they have voted me to in their counsels long ago Again Death may be taken under another distinction There is either A naturall or A civil death We may understand David of the later I shall not die a civil death as not a violent corporall death they shall not take away the life of my body so I shall not die a civil death they shall not take away the prosperity of my estate The two witnesses are said to be dead Revel 11. 8. and their dead bodies to lie in the streets when they were divested of all power and priviledge in holding forth the truth of the Gospel The state of the Jews in their Babylonian captivity is represented to Ezekiel by a valley full of dry bones Chap. 37. 1 2. A man may have breath in his body and yet the man scarce alive The Apostle speaks this sense 1 Thess 3. 8. Now I live that is now I live comfortably now I feel my self alive if ye stand fast in the faith So here I shall not die that is I shall not be miserable I shall not be trodden under foot or live at the curtesie and allowance of my enemies And when he saith I we are not to restrain it to Davids person

he meaneth himself and they who had adhered to him in that cause I and my friends I and the Common-wealth of Judah I and they shall not die but live A good man never reckons his happinesse alone But how would David imploy that his present and promised felicity How would he bestow that life that prosperous life He doth not say I will now live merrily I will eat and drink and take my pleasure he doth not say I have got down mine enemies I will now as some perhaps slanderously reported him neglect my friends He doth not say I have got power over my opposers now I will use this power to oppresse whom I please David could easier have died or been miserable all his daies among his enemies then to have lived and prospered to these ends Once more He doth not say I shall not die but live to declare my own great works Now the world shall know how succesfull I have been in this warre the Nations round about shall hear what my Generals and Chieftains have done stories shall report to after ages what gallant men Joab and Abishai have been No here is no mention of Himself or of These his declaration runs all upon the works of God I am not dead but alive or I shall not die but live and declare the works of the Lord. The summe of all is as if David had said I well perceive that the design of my enemies was to take away my life or at least the comforts of my life they thought a being in the world too much for me and they were resolved a wel being I should not have but blessed be God notwithstanding all their projects and oppositions I am not dead my life is whole in me still and my state is well mended my enemies have not had their wils on me either to tear my soul from my bodie or to violate the comforts of either I am not dead and more I am alive I and my friends I and they who have embark'd in the same cause and run the same adventures with me We all thrive and flourish we are alive and lives-like And me thinkes from the mountain of this my present felicity I look upon the mercies of many years to come my faith begins to prophesie and my spirituall prospective draws before me the blessings of many generations even blessings for the children yet unborn as I am not dead but alive so I shall not die but live God hath not given me into the hand of these men nor shined upon their counsels against me and now I am confident that he will not The sense and faith which I have of these things pleases me exceedingly but that which is most content full to me and the very project of my soul is that my life shall run out in the honouring of my God that these victories which he hath given me over mine enemies shall overcome me to his service that the greatest work of my reign shall be to make a declaration of what God hath wrought I shall not die but live and declare the works of the Lord. I shall now draw out some particulars from the generall sense thus given And first take an Observation rising equally from either reading That the design of malicious enemies is the ruine of their opposers When David saith I am not dead but alive he intimates that the enemy sought his life or when he saith I shall not die but live he implies the enemy would still go on pursuing his life Jacob fore-saw no lesse danger from his malicious brother Gen. 32. 11. I fear him saith he lest he will come and smite me and the mother upon the children Queen Esther in the sixth of that book shews the malice of Haman acting thus high We are sold I and my people to be destroyed to be slain and to perish If we had been sold for bond-men and bond-women I had held my tongue though the enemy could not countervail the Kings damage but that 's not the thing which will satisfie Haman We are sold to be slain and to be destroyed It is a vexation to malice not to do it's uttermost Some of the Talmudists have observed that the devil was as much wounded with that restraint which God put upon him that he should not take away the life of Job as Job was with all the wounds which the devil inflicted upon his body See he is in thine hand but save his life The devil would have gone to life unlesse he had been stopt Malice hath no bounds and it keeps none but those which an insuperable hand prescribes or imposes The children of Edom are not contented with defacing the beauty with breaking down the battlements or uncovering the roof of Sion their cry is Rase it rase it even to the foundation thereof Psal 137. 7. As Antipathy is not against any one individuall but against the whole kinde so it is not against any one good of the individuall but against all kinde of good which he enjoyes Thus the Prophet describes the Babylonian cruelty against Jerusalem Jer. 51. 34. Nebuchadnezzar King of Babylon hath devoured me he hath crushed me he hath made me an empty vessel he hath swallowed me up like a dragon he hath filled his belly with my delicates he hath cast me out By that time all the lusts of wicked men are served they sweep all away That as the Prophet speaks which the Palmer-worm leaves the locust eats and that which the locust leaves the canker-worm eats so we may say that which ambition leaves covetousnesse takes that which covetousnesse leaves cruelty takes that which cruelty leaves gluttony and drunkennesse take and that which gluttony and drunkennesse leave wantonnesse takes away till all 's gone Hence it is that the Lord is so severe against the enemies of his people Revel 16. 6. Thou hast given them bloud to drink for they are worthy they must drink bloud for nothing would satisfie them but bloud And Jer. 51. 35. the Church is prophesied imprecating like vengeance upon Babylon The violence done to me be upon Babylon shall the inhabitant of Zion say and my bloud upon the inhabitants of Caldea shall Jerusalem say And again O daughter of Babylon who art to be destroyed happy shall he be who rewardeth thee as thou hast served us Psal 137. 8. In this glasse we may see the face of many of their hearts out of whose hands we rejoyce that we are delivered this day It is nothing but the want of power which hath hindered the execution of utmost rage And therefore where God giveth power what should stand between justice and the execution of it I would not blow up revenges but thus much I say It is as dangerous not to execute justice as it is to take revenge So much in generall from the design of Davids enemies it was death and ruine Take two notes from that reading I am not dead but alive First thus It is a mercy in times

of those Heroes whom God hath used as their Saviours and Protectours Let them all receive and enjoy rewards both of honour and of bounty And let those by whom God is now acting and vvhose most memorable successes in action give the occasion of this dayes joy and solemnity be acknowledged and acknowledged thank't and thank't I am perswaded t' is both honour and reward enough to many of them that they do God and their countrey service but God requires that they vvho serve us should have reward and honour Let not England discourage valour faithfulnes and unwearied industry in Any or in These vvho have given not promises only but proofs of these Three martiall accomplishments To despise the instruments of our civill as well as of our spirituall salvation is to despise the God of our salvation And to all the Members of the Honourable Houses of Parliament who have faithfully staid by tended and watcht with this troubled sick and languishing Nation these five or six years past the whole Kingdome of England is obliged to speak their thanks and to say concerning them as Christ Luk. 22. 28. once did to his Disciples Ye are they which have continued with me in my temptation As a reward of which pains and patience Christ in the next words tell them And I appoint unto you a Kingdom Though we have not a Kingdome to appoint you yet we ought to wish you the best and fairest portions in the Kingdome A Jacobs blessing even the Dew of Heaven and the fatnesse of the earth and plenty of corn and wine all as the gift of God And that the people of the Land in the capacity ye are now in may serve you and the Nation bow down to you Thus it becomes us to blesse our Helpers and to blesse God for our Helpers lest our unthankfulnesse and murmurings cause the Lord as he threatned Israel Isa 3. To take away from England the stay and the staffe not only the stay and the staffe of our Naturall lives Bread and water vers 1. but the stay and the staffe of our Civil and Spirituall lives verse 2 3. The mighty man and the man of warre the Judge and the Prophet and the prudent and the An●ient The Captain of fifty and the honourable man And give children froward men to be our Princes and babes weak and impotent ones to rule over us And now let the Preservers joyne with the preserved They who have laboured with Those who eat the fruit of their labours in blessing and praising the Name of God by whom it is That we are not dead but alive by vvhom it is that vve and our friends are not only alive but as David once complain'd about his enemies Psal 38. 19. lively and strong or as another translation hath it live and are mighty Let us all joyne in praising God vvho hath given us hopes for the future That we shall not die but live and hath given us this present opportunity To declare the works which he hath done These wonderfull works in keeping us alive and lively in filling us with good hope that we shall live to declare more and greater of his works then these That as at this time it is so likewise it shall yet be said in our English Israel WHAT GOD HATH WROVGHT FINIS Die Jovis 26. February 1645. IT is this day Ordered by the Lords in Parliament that this House give thanks to Mr IENKYN for his great pains taken in the Sermon he Preached yesterday in the Abbey Church Westminster before the Lords of Parliament it being the day of the publike Fast And he is hereby desired to Print and publish the same which is not to be Printed by any but by authority under his own hand J. Brown Cler. Parl. I Appoint Christopher Meredith to Print my Sermon William Jenkyn