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	king_n	saul_n	2,955	5	9.9011	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A13069	A fourth proceeding in the harmony of King Dauids harp That is to say; a godly and learned exposition of six psalmes moe of the princely prophet Dauid, beginning with the 62. and ending with the 67. Psalme. Done in Latin by the reuerend Doctour Victorinus Strigelius professor in Diuinitie in the vniuersitie of Lipsia in Germany Anno 1502. Translated into English by Richard Robinson citizen of London 1596. Seene, perused, and allowed. ...; Hypomnēmata in omnes Psalmos Davidis. Psalm 62-67. English	Strigel, Victorinus, 1524-1569.; Robinson, Richard, citizen of London.	1596 (1596)	STC 23362; ESTC S105184	33,513	60

A fourth Proceeding in the Harmony of King Dauids Harp That is to say A Godly and learned Exposition of six Psalmes moe of the princely Prophet Dauid beginning with the 62. and ending with the 67. Psalme Done in Latin by the reuerend Doctour Victorinus Strigelius Professor of Diuinitie in the vniuersitie of Lypsia in Germany Anno 1502. Translated into English by Richard Robinson Citizen of London 1596. Seene perused and allowed Keepe me O Lord from the handes of the vngodly preserue me from the wicked men Psal 140.4 Behold he that keepeth Israel shall neither slumber nor sleepe Psal 121.4 The Lord himselfe is thy keeper the Lorde is thy defence vpon the right hand vers 5. LONDON Printed by Valentine Simmes 1596. HONI SOIT QVI MAL Y PENSE Qui LEO de Iuda est FLOS de Iesse Leones Protegat Flores ELIZABETHA tuos Briefe Contents of these sixe Psalmes Of Doctrine 62 Of Prayer and Doctrine 63 Of Prayer and Doctrine 64 Of Praise 65 Of Thankesgiuing and Praise 66 Of Thankesgiuing as Psalme 67 Iudith 9.11 Humilium Deus Auxilium Reu. 5.5 Vincat Leo de tribu Iuda radix Dauid To the right honorable Sir Thomas Egerton knight Lord keeper of the great Seale of England grace mercy peace and plenitude of temporal and eternal beatitude in Christ Iesus our Lord and Sauior euerlasting NOw euen now amongst vs in these later dayes right Honourable and chosen Patron do the prouidence presence and promises of God appeare worke and prooue effectually according to that saying of the holy God of Israel in the dayes of Samuel Th●● that honour me I will honour and they that despise me shal be despised This was then spoken and afterwardes effected touching the carelesse and disobedient children of Ely and their posteritie as inward aduersaries of the welfare of Gods Israel This was also then spoken and afterwardes effected in a godly religious and iustified Zadok succeeding Abiathar one in authoritie with king Dauid against his outward enemies the Philistines and other nations in those victories For as in all ages and nations there haue been are and shalbe both inward aduersaries and outward enemies dishonouring God honoring man more then God So the Lord of all power and God of all grace hath euer had a righteous Abraham in Caldea a iust Lot in Sodome a godly Daniel in Babylon a deuout Tobyas in Niniuie a patient Iob in Husse and a zealous Nehemias in Damasco who both amongst inward and outward enemies haue honoured God and been honoured by him despising those which haue despised him And againe Gods prouidence presence and promises haue been no lesse effectuall with others as Ionathas in the Court of Saul to fauour Dauid Obadia in the Court of Achab to entertain the Prophetes Abdemelech with king Zedechias to intreate for Ieremie Petrus Dorotheus and Gorgonius in Dioclesians court to embrace Christianity generally to honour God which hath honoured them and to despise those which haue despised him Neither in our time hath Gods goodnesse in this failed For like as we haue had and still haue inward aduersaries as Athistes Epicures Hypocrites and voluptuous worldlinges which contemning the grace of God peruert both their owne waies and hinder discourage diminish and blemish the welfare of the godly elect by faith So this our age and present happie state wanteth not forreign enemies farre off which with Tyranny Papistry Infidelitie Heresie and Schismes lie lurking looking for a day to assault vs and bend all their pollicies and powers to subuert vs which haue honoured God who hath honored vs and who may iustly contemne them that contemne him As blessed be God for his louing fauour and vnspeakeable mercies manifested long agone and of late time vpon this our little Bethulia of England where our gratious Iudith humbling her selfe in his feare seeking the honour of God hath been honoured by his prouidence is honoured by his presence and shalbe honoured by trusting in his promises aboue humane expectation to his endlesse glory and praise and our continual comfort but to the contempt and confusion of all contrary opposite powers whatsoeuer In respect whereof Right Honourable and for that both Prince and Piere rich and poore haue iust cause to reioyce in his feare and to be thankfull for the enioying of this his fauor As I of many others which may doe better acknowledge my selfe to be one of the least in abilitie yet for that I would not be the last in good will of any which can or may any way expresse their dutifull indeuour in Honouring that God which hath honoured vs and contemning them which contemne him and vs. Hauing these xx yeares and vpwardes applied my time talent in translating learned mens works out of Latin into English approued by authority furthered by faithful benefactors wheras I did certaine yeares past dedicate some of these Expositions vnto the right honourable learned and vertuous Sir C. H. K. Lord Chancellor of England and after him another portion to the right honourable Sir I. P. K. Lord Keeper c. your honours Antecessor and last of all another part to the Queenes most excellent Maiestie well accepted Do now addresse and dedicate the exposition and translation of these fewe Psalmes mo vnto your honourable good Lordship as vnto that honourable personage chosen of the Lord for a shepheard to stand before him in practise against all inward aduersaries of Gods Israel amongst vs and as a chosen shaft in the quiuer of the Lord for praier against all forraigne enemies far from vs. Humbly beseeching your honourable good Lordship heerein thankfully to accept my good wil to the furtherance of my poore pen and studie And my heartie and thankfull praier shall be dayly prest vnto almightie God for your honourable lordships long life health increase of honour and permanent heauenly felicitie in Christ Iesus London in S. Brides parish 2. Nouember 1596. Your Honours humble and deuoted Orator Richard Robinson Citizen of London PSAL. LXII Nonne Deo subiecta erit c. To the excellent Musitian Ieduthun a Psalme of Dauid VVhen he left Asaph and his brethren before the arke of the Lordes couenant to minister there As in 1. Chron. 16.39.40.41 42. THE ARGVMENT THe whole Psalme is a doctrine inioyning vs to haue cōfidence reposed in God alone and forbidding vs to trust in anie humane helpes For he that putteth his trust in the friendship and familiaritie of men as in demonstrations or rules immoueable he holdeth himselfe by a slender and intrueth a rotten threed as that most pleasant Orator Demades sometime said But not with lesse elegancie is it saide by Salomon Prou. 27. vers 19. As in water face answereth to face so is the heart of man vnto man Euery historie is full of examples but we for breuities sake wil be content with the example of Aratus the Siconian Aratus whom Polybius calleth the Grand Guyde of the Achaians

God adioyned or rather made like My lips shall praise thee c. Last of all The minde is fed full of consolation none otherwise then the bodie is with fat meate in these wordes As it were with marrow and fatnesse c. Verse 7 Haue I not remembred thee in my bed and thought vppon thee when I was waking Verse 8 Because thou hast been my helpe therefore vnder the shadowe of thy winges will I reioyce Verse 9 My soule hangeth vpon thee thy right hand hath vpolden me He confirmeth his affirmation from a strong reason as if he said If I now do duely remember thee with thankfulnesse in my sorrowfull and lamentable bannishment what thinkest thou that I will doe when I shall be restored into the rightfull recouerie of that which I haue lost wrongfully For then wil I frankly and freely fully and wholly giue thee thankes and I will driue the ship as it were with oares but I will saile with large spred sailes and prosperous windes that is I wil most euidently declare that I am thankfull vnto thee for thy helpe defence and restitution Vnto thee I say I will wholly deuote my selfe and in thee wil I repose and as it were consecrate al that is mine Verse 10 These also that seek the hurt of my soule they shall go vnder the earth Verse 11 Let them fall vpon the edge of the sword that they may be a portion for Foxes He addeth vnto his other affectes or motions which are most feruent in this Psalme a iust indignation against his enemies and being ful of faith and the holy ghost fore-prophecieth vnto them a tragicall end of their mischiefe Now indeed Saul proudly ruleth carrieth stately countenance in the worlde and laieth snares for me poore Innocent But within a while my enemies shalbe miserably slaine and shall die and bee buried with dishonour These stormes doe I foresee sitting as it were in a Tower and am partly sorrowful for the euerlasting destruction of many soules and partly reioyce that God setteth forth a testimonie of his presence in the Church whereinto others looking may learne to feare God Verse 12 But the king shall reioyce in God al they also that sweare by him shal be commended for the mouth of them that speake hes shalbe stopped He affirmeth that hee will become a king trusting in Gods promise according to that saying Haba●uk 2.3 If the Lord shall tarry looke for him because when he commeth hee will come speedily and will not linger He also addeth a perticle touching an othe which is not to those that vnderstand the doctrine of obscure the second Commaundement For an othe is a kinde of calling vpon the name of God wherein wee promise something putting or taking God first for a witnesse and iudge in the cause For we pray that he would confirme our promise with his testimonie and punish and destroy the parties guiltie of periury or false forsworne persons according to y e threatning added in the second commandement And as God alone is to be called vpon so were it a wicked thing to sweare but by the name of the true God as in Deuter. 10. Moyses commandeth But the full doctrine touching an othe cannot be heere explaned wherefore let y e godly ruler take apply them for that purpose out of bookes methodically written and published For in this Cōmentary we do not intreate vpon common places but with a certaine grammaticall diligence we interprete the same Psalme so as the reading of them may be more easie and pleasant vnto the yonger sort PSAL. 63. Exaudi Deus orationem meam To him that excelleth a Psalme of Dauid against his enemies and touching their punishment and destruction THE ARGVMENT THis Psalme is a praier against Sycophantes and slaunderers in kinges and princes courtes which most subtilly seeke to staine the true doctrine and the godly ones For such both vnderstand and prooue the saying of Megiu● who was a Sycophant in the court of Alexander the Great Calumniare audacter quia aliquid semper haeret Slaunder still boldly something alwaies sticks in thee But the Psalme threatneth vnto them a punishment of recompence which is described in the verse of the poet Struens alteri malum struit fuo epati malum Who seekes a mischiefe to another man may seeke his own destruction now or then Againe Iusta malis haec ad misso pro crimine p●●na est Si quae feterunt eadem patientur ipsi Null●● enim p●●na iustior est quam necis artifice● arte per●r● su● A punishment iust to the wicked men This is for crime so committed by them That if they haue done anie wickednesse They therfore should smart al remedilesse For no punishment more iust can be Then the wicked in their wickednesse perish to see Of this rule there are examples set down in the historie of Daniel and Hester For indeede they which slaundered Daniel were cast into the denne of Lyons and Haman was hanged vpon the same gebet which he had prepared for Mardocheus The Psalme aed exposition thereof Verse 1 Heare my voice O God in my praier preserue my life from feare of the enemie Verse 2 Hide me from the gathering togither of the froward and from the insurrection of wicked doers Verse 3 Which haue whet their tongue like a sword and shoot out their arrowes euen bitter wordes Verse 4 That they may priuily shoot at him which is perfect and sodainly doe they hit him and feare not Verse 5 They courage themselues in mischiefe and commune among themselues howe they may lay snares and say that no man shall see them Verse 6 They immagine wickednesse and practise it that they keepe secret among themselues euery man in the deepe of his heart Albeit there seeme to be no remedie against the Sycophantes byting or nipping girdes yet wee must craue of God that he himselfe would represse and vanquish those Sycophantes which bend the most hurtfull weapon to do mischiefe namely their tongue and doe nothing lawfully nor manifestly but worke all in secret and by subtill deceiptes When I reade these thinges the declamation of Lucian the poet comes into my minde which he made against slander for he declareth that there was such a description of slaunder set forth by Apelles painter of Ephesus viz. There sate a noble great person with very lōg eares reaching forth his hand vnto slaunder comming a far off vnto him about which person stand two silly women Ignorance and Suspition To him strait commeth Slaunder brauely attired shewing euen the verie countenance gesture of body and all manner action of beastly cruell anger and in her left hand holding a burning brand but with her right hand haleth by her a silly wretched yong man whom shee holdes by the haires of his head he stretching forth his handes vp to the Goddes and taking the immortall Gods to witnesse There comes for most next a pale fellow vile in shew the

8.8 Mat. 1.23 Immanuel and The holy Ghost proceeding from them both And although vngodly and prophane persons doe deride vs so beleeuing and speaking yet notwithstanding mens minds must with testimonies of diuine manifestations be so confirmed that they which defend contrary opinions may by vs be both despised and refuted For there can bee made no true praier without considering of the difference in these three persons Let our minde therefore be directed vnto this true God who made himselfe knowne by sending his sonne our Lord Iesus Christ for our sakes crucified and raised from death to life And truely let vs expresse in the beginning of our prayer the persons by name and let vs consider what is the property of ech of them that may be discerned from all creatures and let our true prayer bee discerned from the praier of the heathen and although it is here meant that the reuiuing is giuen and made by all the three persons yet this is done by order The sonne who gathereth a Church immediately by the preaching of the gospel moueth our hearts sheweth the Father and giueth the holyghost Therfore saith this psalme in the last verse God shall blesse vs that is Emanuel God with vs the sonne of God who tooke vpon him our nature to become our mediator redeemer iustifier and sauiour Againe the euerlasting high priest of the church alwayes making intercession for vs giuing the word of the gospel and remission of sinnes Also a king he is gathering keeping and preseruing and protecting his church giuing his holie spirit and restoring vs to life and righteousnesse euerlasting The euerlasting Father then blesseth or reuiueth vs the Guyde the Sonne as the Giuer and the holighost as the performer That is the euerlasting Father is the fountaine of all benefites because he made the decree touching our redemption testifying of the same publikely in the ministerie of the gosp●ll and priuately in the heartes of them which are conuerted vnto God and which doe support and comfort themselues with the voyce of the gospel I haue spoken touching so great matters not as I ought but as I could for as a certaine godly Emperour said We speake not so much as we ought but so much as we are able FINIS Praised be God 1. Samuel 2.30 2 Sam. 8.17 Ie●●mie 44.19 Isay 49.2 The effectes of this Psalme The rewardes of wicked amitie Of patience and hope in God when we are afflicted Sathans extreme outrage against the church in her old age ●mulation in princes courts c. Who be iust and who be vniust The want of a goo● thing maketh it more to be desired S. Iohn Chrysostome his wo●des vppon the first chapter of Saint Paul to the Romanes appliable to this place A repetition of Dauids praier and fiue reaso●● thereof Dauid praieth for the destruction of his enemies His protestation of thankfulnesse towardes God Apelles his description of Slander with her adherentes Apelles accused of moouing sedition by Antiphilus how he was acquited thereof and the reward of them both Trueth the conquerour of Falshood The effect of this Psalme A thankesgiuing to God for the estate ecclesiasticall 〈◊〉 oe●●nom●call Three degr●● of enemies to those states Doctrine of Iustification A thankesgiuing to God for the preseruation of the prince and present state of gouernment The blessings of peace The miscries of warres A notable saying of Plautus the Heathen poet The monthly and fruitfull properties throughout the yeare The cloudes di●●ill the dewes from heauen The benefites which the ea●th bringeth vs. * Which was either a musicall instrument or a solemn tune vnto the which th●s Psalme was sung The effects of the Psalme ●ratulat●●ie and Exhortatorie S. Augustines saying touching Gods presence with his people An explanatio● of the myracle how when and where the Is●aelites passed ouer Iordan Dauid Chytraeus in his chronicle reporteth this to be done in the yere of the world 2493. and before Christ was bapti●●d by S. Iohn in the same Iorden iust 150● yeeres Herodotus lib. ● Iuuenal Satyr 1● Claudianus lib 1 The great oddes betweene this life and the life euerlasting The reioycing of the faithfull euen in greatest dangers three wayes Vnthankefulnes of mankind Dauids thankefulnesse The humanitie and diuinitie of Christ the Sonne of God The Gentiles for their vnthankfulnesse compared vnto hogges and dogges Hypocrit●● Difference of the law and the gospel The wickednesse of the heathen people in time past Their regeneration by Christ in the time of grace The fruitfull 〈◊〉 of Preachi●g One God in essence 3. distinct persons The effectuall blessings of God in Trinitie