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

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
B00700	A godly and fruitful exposition on the twenty five psalme, the second of the penteniials [sic]. Seruing especially for the direction and comfort of all persons, who are either troubled in minde, diseased in bodie, or persecuted by the wicked. / by A. Symson, pastor of the church at Dalkeith in Scotland.	Simson, Archibald, 1564-1628.	1622 (1622)	STC 22565.5; ESTC S107781	90,612	198

himselfe ●nlesse he pray for the Church also as Da●id doth in many Psalmes If a man be a ●ensible member of the body it is not pos●●ble but the euills which befall to any one ●ember let be all touch not him to the heart as it were done to himselfe In this verse are three things contained first for whom he prayeth for Sion and Ierusalem secondly what he suiteth Gods fauour thirdly out of what ground for thy good pleasure But before we enter to any of these particulars we haue some generalls necessarely to be marked The chiefe care of princes should be for the Church First that the chiefe care of Princes should be the weale of the Church The Church is as the heart in the body which being troubled of necessitie the body must be in danger if ye loue your head keepe your heart The Church nurisheth the heart bloud of Christ in her bosome The Church is as the heart the rest of the members haue also their owne offices but she hath the chiefest office being the most noble part and who should maintaine her more then the head who hath all the sences infixed therein and from which all the members sinewes and veines take their life And what grea●er honour can they haue then to be nursing fathers of the Church If a king concredite his child and his first borne to be nourished by any of his subiects may not that subiect thinke he hath gotten great honour Simil. and may expect for his trauell great commoditie and when a king hath receiued Gods first borne for Israel is his first borne in his custodie may he not thinke he hath gotten great glorie and if he neglect his first borne shall he not receiue great infamie Those who are greatest officers in a kingdome as Chancelour Chamberlane President Secretarie and men of estate are in greatest estimation and credite and shall not great men thinke they are greatlie obliged to God who hath made them administrators of his kingdome whose standing is the weale of the Church the principall e●tate of their Common-weale if it stand then they stand if it fall they fall for their subiects obey them more for conscience then for any terrour or feare of their lawes Then it is best for them to be religious and to propagate holie religion for their owne standing The Romans wrought more by religion then the sword The auncient Romans Lacedemonians Athenians were most carefull of religion ●ecause they affirmed that they wrought more by deuotion then they were able to ●oe by the sword This was their good po●cie as Plutarch amplie reciteth in his Historie Then when Princes inuade religion and draw the people to atheisme see if they be not gratest enemies to themselues to their estate and posteritie The Turke and other polititions may giue Christian princes sufficient proofes of this my assertion as also if examples of Dauid Let princes follow Dauids example Solomon Iosias Ezechia Constantine Theodosius may moue them whose posteritie hath brought eternall renowne vnto them and if not let Iulian affray them and wicked princes like vnto him The care of religion a princes chiefest safeguard The care of religion and to be a religious prince is the greatest safeguard to a prince For religion hath Gods maintainnance and God hath shewen his mightie hand for Ezechia against Senacherib and for Dauid against all his enemies for Queen Elizabeth who died in peace notwithstanding all the maginations of her enemies and for our dread Soueraigne Lord King Iames Princes religious bring wealth to their subiects against all the horrible and monstrous designes of his enemies Princes maintaining religion bring great wealth to themselues and to their subiects as Solomon did when gold was as dust and siluer as the stones Next 1. King 10.21 the Church being vnder continual danger should be helped by princes The Church being troubled should be helped by princes Since the Church is the princes depositum which God gaue to their custodie they ought to haue a chiefe regard of her The fatherlesse widow and orphans are concredited to them much more they should defend the Church because the deuill and his instruments and her fight against her and who should maintaine her but princes who are set in authoritie onely for her cause to debate and take her part against all the world Her enemies are more then notorious she was neuer at rest her enemies are assaulting her continually hell hath broken loose against her in these latter daies princes haue put their diadems on the hornes of the beast people are rageing And seeing that eternall spouse of God is so hated of the world should not princes with Dauid procure her welfare euen to their vttermost Princes who would fight well must pray well Princes must by prayer and power support the Church Prayer hath more power then armour Therefore princes who would fight well must pray well Moses did more with his hands lifted vp to God then Iosua did with his sword Exo. 17.11 Gen 32.28 Israel wrestled with God gat his name by prayer for otherwaies he could not haue preuailed with such a maiestie Therefore princes who be athiests can neuer be good to the Church and no maruell because they know not what prayer is Wicked princes cannot abase themselues so low as to pray to a superiour but Dauid who will be renowned for euer not onely prayeth but biddeth the people pray for the peace of Ierusalem In a word the chiefe armour of the Church and all Church wardens and Church defenders are spirituall Arma militia non sunt carnalia The weapons of our warrefare are not carnall but spirituall Be fauourable vnto Zion He prayeth for Sion and Ierusalem this is a noueltie should the king pray for the Church I thinke the Church should pray for the king Yea but this king thinketh that all his prosperitie standeth in the weale of the Church and therefore he as the most principall member thereof prayeth for her What Sion and Ierusalem were and what they signified The Church is represented by the names of Sion and Ierusalem Sion was the mountaine vpon which the fort and Temple were builded Ierusalem was the cittie But these two haue spirituall interpretations being shaddowes of things to come as all the Fathers confesse Sion was a mountain in the holy land which the Lord loued more then all mountaines He might haue chosen Olimpus for height Basan for fatnesse And what was Sion it is to be seene yet there are many bigger stronger and fairer mountaines in Scotland then was Sion I will compare it to Authur-seate at Edinburrough how commeth it to passe that the Lord chooseth it before all mountaines What but because he loued it and made it a place of his habitation there he built a Church out of it he will let the law yea the Gospell came to all nations mount Sion is a place so firmely fixed

A GODLY AND FRVITFVLL EXPOSITION ON THE TWENTY FIVE PSALME THE SECOND OF THE PENTENTIALS Seruing especially for the Direction and comfort of all persons who are either troubled in minde diseased in bodie or persecuted by the wicked By Mr. A. SYMSON Pastor of the Church at DALKEITH in Scotland LONDON Printed by W. I. for Iohn Bellamie and are to be sold at his Shop at the two Greyhounds in Cornehill neare the Royall-Exchange 1622. TO THE TRVLY RELIGIOVS NOBLE AND VERTVOVS LADY MARY COVNTESSE OF Marre prosperitie in this life and eternall happines in the life to come MAdame seeing your sinceritie in religion is such that it makes euery one to admire you and your loue to such as are truely religious is so great that it makes them to honour and respect you and seeing my brother M. Patrik Simson of good memorie was that happie instrument of God as a spirituall father to beget your Ladyship in Christ Iesus and hath dedicated all his labours to your Ladyship as the chiefest seale of his ministrie I could find none so fit as your Ladiship to whom I might dedicate this ensueing treatease on the fiue and twentith Psalme and therefore as a testimonie of my seruice and duty which I owe vnto your Ladyship I am bold to present the same to your Ladyships view beseeching God that it may redowne to the aduancement of his glorie and the good of the Church in generall and of your Ladyship in particular Thus praying for the increase of your faith and continuance of your daies together with outward and inward blessings to your Ladiship your noble husband and hopefull posteritie I rest Your Ladiships seruant A. SIMSON A GODLY AND FRVITFVLL EXPOSItion on the twenty fifth Psalme the second of the PENITENTIALS The substance of this Psalm DAVID being oppressed by his enemies in this Psalme desires that God would deliuer him from shame and sinne the cause of all his euils that he would direct him to walke in his wayes as also confirmes himselfe by many arguments in the assurance of Gods goodnesse and finally praies for deliuery to himselfe and to the Church This Ode of Dauids is set downe in 22. Sections or Verses after the number and order of the Hebrew Alphabet at least very neer● as are the 34.111.112.119 as also the Lamentations of Ieremiah and the 31. of the Prouerbes Those who seeke a reason of this let them reade S. Ierome Epist 155. in Lament Ieremiae and Euseb de praepar Euang. For he alludeth to the signification of euery Letter of the Hebrew Alphabet which hath a spirituall meaning But in my iudgment these Psalmes are so framed for our memory that keeping in minde the Letters wee may the more easily remember the matter Man hath need of many helps For wee haue need of many helps to confirme our memory in goodnesse These Verses are called Acrosticki as were Sibyllaes verses of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth a Fish 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sedullius in like manner made an Hymne A Solis ortus cardine Beatus auctor seculi Castae parentis viscera c. As also Nazianzen I would not wish men to be too curious in the searching of the causes hereof but rather be diligent in the confirmation of their memories by these 22. Alphabeticall Letters The Diuision of the Psalme THis Psalme containeth a Prayer to the eight Verse a Confirmation to the eighteenth and a Conclusion petitory to the end In the first seuen Verses hee craueth three things at God First that hee may not be ashamed Secondly that hee may learne Gods wayes and be taught by him Thirdly that he may be deliuered from sinne Then there is contained a deprecation against sinne and shame and the meane by which he may escape them both that is by the word of God which may direct him in such a way wherein hee may not fall vnder shame and sinne Shame proceedeth of sinne There are two things which we may lawfully craue of God to eschew sinne shame sinne as the mother and cause shame as the daughter and effect And as we desire to flye them so especially wee should craue of God that onely meane by which wee may shunne them euen that we submit our selues to be gouerned by his word The word of God freeth man both of sinne and shame and frame all our actions therto by which we may perswade our selues that we shall escape both All pray Lord keepe vs from shame and sinne when as many contemne the meane by which they should bee preserued euen that blessed word of God VERSE 1. Vnto thee O Lord lift I vp my soule To whom God is Iehouah hee is also Elohim THe names which he giues God are Iehouah and Eloim the first taken from his nature the other from his power and he applyeth them to himselfe My strong Gods including the persons of the Trinitie He leadeth vs to God in our praiers Psal 73.23 Whom haue I in heauen but thee Heb. 11.6 Hee that commeth to God must beleeue that God is and that he is able to saue such as come to him God appeared in sundry names to others Exod. 6.3 but to Moses in his essentiall name Iehouah Claime first to his nature and next to his power First he must be thy God Iehouah Note and then thy strong God First he must loue thee and then hee will defend thee Ps 144.15 Blessed is the people whose God is the Lord. Those are foolish who seeke his protection not first hauing assurance of his loue If hee be to thee Iehouah then shall he also be to thee Eloim Three arguments to moue God to heare him The arguments by which he would moue God to heare him are taken from three persons First from his owne person Secondly from the person of his aduersaries Thirdly from the person of the godly 1. From his owne person because hee beleeues in him In his owne person first his prayer is signified by this circumscription I lift vp my soule to thee and his faith I trust in thee What is prayer but a lifting vp of the heart to God for the heart must first be affected and then it will frame all the members of the body and draw them vp with it Simil. As the Magnes drawes the Iron after it so will the soule draw the cold and lumpish flesh where it is where the ●oule is there is the body also and where the soule is there is the man Whereby it appeareth that there is no praier or spirituall seruice acceptable to God Doct. No spirituall seruice but that which proceeds from the heart Pro. 23. ●6 Isay 29.13 but that which comes and is deriued from the heart My sonne giue me thy heart This people seeke mee with their lips but their heart is farre from me Yee are praying but your heart is as the eye of the foole euery where Sometime

the noysome humour purge the humour and saue the patient The goodnes wisdome of God which maketh affliction a bitter water to eat vp the rust of sinne The affliction is not profitable which hath not made some diminution of sin When Gods anger was quenched Gen. 8.1 then the flouds were abated so as thy sin decreases thy affliction diminisheth daily VERSE 19 Behold mine enemies for they are many and they hate me with cruell hatred THis endeth as the sixt Psalme Doct. for triumphing aboue sin his spirituall enemies The subduing of sinne is the triumph ouer our enemies Acts 9.3 he triumpheth aboue all his bodily foes he preuailes with God he preuaileth also with men He vseth no imprecations against them but that God would looke on them either mercifully to conuert them with Saul who was called Paul or to confound them 1 Sam. 31.4 as the first Saul who killed himselfe His enemies are described from their multitude number next frō their malice cruelty Alwayes Gods honor is so much the more greater that he is one for all his loue preuents their cruelty He complained of their craft before they had spred nets for him and the deuill who before was a Serpent and could not preuaile now becommeth a fiery flying Dragon Gen. 3.1 Apoc. 12.3 to deuoure the seed of the woman so craft disappointed becomes cruell he was first a Serpent yet he is more dangerous when he is a serpent Doct. cheaping then when he is roaring as a Lyon Craft disappointed becomes cruelty when he roares he is heard far off and is eschewed but who can shun a Fox and a Serpent therefore craft is alwaies cruell Since then we haue to doe with malitious enemies and crafty deceitfull men let vs inarme vs against them by the brestplate of righteousnesse to strike by their darts and by patience to suffer their wrongs VERSE 20. Keepe my soule and deliuer me let me not be confounded for I trust in thee HE ends as Christ ended his life Doct. In thy hand I commit my spirit The soule is wel kept when God keepeth it Luk. 23.46 Mat. 6.19 By the soule he meaneth also the life for it is well kept when the Lord keepes it no earthly place so sure but the thiefe may come in or rust consume but if thy soule be bound vp in the bundle of life and treasured with God no violence or cōsumption can attain therunto And he vseth that same argument in the end which he did in the beginning For I trust in thee VERSE 21. Let mine vprightnesse and equity preserne me for mine hope is in thee LEt no man claime the patrocinie of God Doct. vnlesse he maintaine a righteous cause quarrell God will not patronize an vnrighteous cause 1 Sā 26.17 for what fellowship hath the Lord with the throne of iniquity This he speakes because of his enemies to whom he neuer did iniury and the more ingratefull were they yea these he benefited as Saul with whom in the field he pleaded his innocency when Saul said Psal 143.2 My son Dauid thou art more righteous then I. But when he came before God he cried Enter not in iudgement with thy seruant but recountering with men he braggeth of his innocency Our eyes are sharp sighted and bright enough to behold the earth but when we looke to the Sunne they will be dim For I trust in thee Ye see albeit he claimes to his innocency yet he retireth him to faith and hope in God Our righteousnesse is not such as that we can altogether stand by it there are some slips and faults in the best of our actions Note therfore we are forced to retire to God who can supply them all in his al-sufficiency VERSE 22. Deliuer Israel O god out of all his troubles Doct. THis last verse containeth a prayer for the Church so that hee is not contented to enioy any priuate benefit from God himselfe Atrue note of a Christian to be affected with the state of the Church Psal 51.8 vnlesse the Church of God be partaker thereof whose welfare he promiseth to procure and desires others to pray for the peace of Ierusalem Doct. and this is a marke of a feeling member of Christ The Church subiect to infinit troubles who remembreth not his owne sorrowes without regard of the tribulations of Gods Church Next ye see that the Church is subiect to infinite tribulations she is a Lillie among thorns Exod. 3.2 Mat. 14.24 Gen. 8.1 there musthe a fire alway in that bush is no maruell to see the ship of the Disciples tossed in the seas and the Arke of Noah in the deluge but indeed it were a maruel to see the Church not persecuted Doct. God will in the end deliuer his Church Finally he prayes for deliuery to her letting vs see two things First that the Lor● will compasse his Church with ioyfull deliuerances and not let the rod of the wicked lie alwayes on the backe of the righteous but as they haue many crosses Doct. so they get many comforts from God The Churches deliuerance is Gods prerogatiue Next God commonly takes that honour to himselfe to deliuer his Church when Princes persecute the same to their owne ruine and shame Let vs pray vnto our God to deliuer his Church in Europe this day which is fearfully assaulted by wicked men and to giue his Saints patience and perseuerance in the truth to the end Amen FINIS A GODLY AND FRVITFVL EXPOSITION ON THE LI. PSALME the fift of the Penitentials THis Psalme is most memorable amongst the seuen Penitentials so that Athanasius that learned and diuine Doctor instructeth Christiā virgins Tract de Virg. when they awake in the midst of the night to repeate the same and the ancient Church made great vse of it And iustly may it be called the sinners guide For as Dauid by his sinne led them to error so by this his repentance he leades them to grace This Psalme consisteth of a Title and Supplication The Title containes the argument The diuisiō of the Psalme substance and occasion of the Psalme The Supplication containeth sixteen arguments which he vseth to moue God to haue compassion on him and a prayer for the Church in the end The Title To him that excelleth on Neginoth A Psalme of Dauid when the Prophet Nathan came vnto him after he had gone in to Bathshebah The Title beares foure things 1. the Author and pen-man of this Psalme Dauid Gods Spirit no doubt being the inditer 2. To whom it was committed to be sung To the chiefe Musitian on Neginoth 3. At what time when Nathan had reprooued him 4. The occasion of the reproofe his going in to Bathshebah Dauid is not content verbally to vtter his repentance or to leaue it in the perishing books of the records of his kingdome His repentance is cōmitted

by Gods prouidence that it shall neuer be moued So is the Church a number indeed obscure and base in comparison of other people but so sure by his power that the gates of hell shall not preuaile against her for Sion is a watch tower specula and the watchman of Israell standeth on the top thereof who can take it or do it wrong she seemeth weake in comparison of mighty mountaines who leaped and scorned her yet she standeth and they are all fallen for they exalted themselues by their pride and power but she abideth strong by the strength of God and the arme of the Almightie We haue now left mount Sinai which is in Arabia where was earthquake and thunder and are come to mount Sion the Church in the Gospell where is peace and grace So our estate is better then theirs was firmer then theirs for God hath chosen it to be euerlasting What doe ye then thinke of those persecutions and nouations in the world nothing for the Church but extremitie her enemies are seeking to roote her out but let these murthers of Caines seede beware of themselues let God roote out their seede Our mountaine is fixed by God which cannot be mooued and that little stone which came out of the mountaine without hands shall bruise that golden image in peeces Therefore let vs build our selues vpon mount Sion and not on the sand of mans inuentions that we stand in the euill day and be approued of God reioyce therefore daughter Sion for thy foundation is in heauen they shall inuade heauen and pull Christ from the right hand of his Father before they ouerthrow thee Let them build vp their towre Babel but God will confound their languages when the gates of hell cannot ouercome her the sword of princes shall destroy her Ierusalem The name Ierusalem importeth a vision of peace a vision or a sight Ierusalem a vision of peace for there is neither sight nor light in all the world but blindnesse and ignorance as there was no light in Aegipt for three daies but a palpable darkenesse except among the Israelits in the land of Goshen Exo. 10.23 so there is no knowledge of God or Christ the light of the world to be found in all the earth but in the true Church of Christ Then as there is a great difference betwixt a blind man who seeth nothing and a seeing man as great difference is there betwixt one who knoweth Christ and an ignorant These ignorants blinde leaders of the blinde doe not see this peace of Ierusalem This peace is onely in the true Church ●t groweth where grace groweth which two are inseperable Gal. 1.3 grace and peace was the ●alutation of Saint Paul which he wished to ●ll the Churches this peace is first with God by the peacemaker Iesus Christ next ●n a tranquillitie of the conscience after reconciliation and last with all men There 〈◊〉 no peace to the wicked saith my God Esa 48.22 Therefore dwell in Ierusalem and ye shall see peace Be fauourable 2. What he craueth to the Church euen that God would be fauorable to her and that he would build vp her walls as he saith in the 132. Psalme Peace be within her walls and prosperitie within her palaces The Church can neither prosper in peace or warre without God blesse her The Church haue palaces for peace and walls for warre he prayeth the Lord to blesse her in both for neither can the Church of God flourish in peace neither be victorious in warre vnlesse God blesse her in both estates To be fauorable to Sion is to giue her tokens of his good will and of his comfortable assistance 1 A speciall token of Gods fauor when the Church hath good gouernours This is a token of his fauour when he giueth her good gouernours and heads both in Church and policie And againe a signe of his wrath when he giueth her such as Saul and Achab wicked and euill gouernours The next token of his fauour is prosperitie when the Gospell hath free passage 2 When the Gospell hath a free passage the worship of God is inlarged heretiques are put away true teachers are diligent and vigilent Thirdly when vnitie is in the Church and all are in one mind 3 When vnitie i● in the church then God is among them but when God hath casten them off all are rent and spoiled religion decayeth heritiques increase Sathan hath gotten the vpper hand Gods Church is miserablely spoiled by wolues and foxes troublers of the Lords vine Build the walles The second part of his prayer is for the walles that they may be builded for Ierusalem is not onely a citie for peace but to be prepared for warre she hath not onely pallaces but castles towers fortresses and walles and therefore Dauid craueth that these might be built vp againe First see what are these walles Secondly whereof they are builded Lastly who is the builder What are the walles The Church of God is a fortefied towne which must haue defences to resist the enemie for the deuill and ●ll euill men princes wise men gentiles ●ewes are conspired against the citie of God therefore God fortifieth his citie with al necessary defences which may hold ●ut the enemie The Church hath walls inuisible visible The walles are too fold inuisible the protection of God which the world seeth not for the Lord is a wall of brasse about his Church to repell her enemies and a wall of fire to burne them also he hath his Angels who pitch their tents about his holy and chosen ones 2. Kin. 6.7 there was horses of fire compassing Elizeus The outward and visible walles are made of a number of liuely stones compacted together by the morter of loue strongly resisting all the enemies of the Church for that vnitie of the Saints strengthen them by the power of their God Boni enim ciues mania ciuitatis good citizens are the walles of the citie And vpon these walles compassing them on all sides be bulwarks whereupon are set the canons of the word of God mighty in operation destroying the enemies the censures of the Church namely excomunication which being lawfully led is of greater power to subdue the enemie and resist him then all the power of ciuil authoritie The sinnes of princes and people make great gaps in the walles at which the deuil and enemies of the Church and wolfes enter and destroy the Lords vines They with Tobias and Sanballat stay the building of these walles Neh. 42. and are striuing to build the walles of Iericho which were forbidden by Iosuah to be redefied vnder a great curse 1. Ki. 16.34 which lighted on Hiel the Bethelite in the daies of Achab pitie is it to see the princes of this world so much enfeebling Ierusalem to strengthen Iericho Dauid crieth to God that he would build them whose power is greater then all the worlds who as he hath