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	life_n	saul_n	1,175	5	9.4858	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A65563	Six sermons preached in Ireland in difficult times by Edward, Lord Bishop of Cork and Ross.	Wettenhall, Edward, 1636-1713.	1695 (1695)	Wing W1521; ESTC R38253	107,257	296

Excipitur 3. De Aedilit Edict Malus servus creditus est saith Vlpian qui aliquid facit quo magis se rebus humanis extrahat ut puta laqueum torsit c. He 's adjudged an ill Servant by the Civil Laws who but prepares any thing to dispatch himself out of this world as if he fit an Halter mix Poison or the like And much more such is he who destroys himself by any of these For such a Servant plainly steals himself thereby out of his Masters Service and so does every man himself out of Gods who removes himself hence before God dismisses him Nay the Laws we spoke of go further as to this point affirming * L. Liber homo 13. §. ad L. Aquil. Neminem Dominum membrorum suorum none to be Lord of his own Limbs nor is it by them ordinarily permitted to any without the consent of his Superiors so much as to cut off a Limb for the saving the rest of the Body Which though possibly in some circumstances too strict yet shews according to the sense of those Law-givers who were reputed and I believe not unjustly some of the wisest in the world that there is no one of so private a condition in whom his Prince and Countrey may not so far challenge a right as to divest him of the sole power of disposing of himself I will conclude this point of Self-slaughter which by this time I think I may be bold to stile Self-murder with a famous passage of St. Austin transcribed out of him into the body of the Canon Law This saith he we say this we Hoc dicimus hoc asserimus hoc modis omnibus approbamus neminem spontaneam mortem sibi inferre debere velut fugiendo c. De Civitat Dei l. cap. vide plura causa 23. Qu. 5. Si non licet affirm this we by all possible ways avow that no one may bring voluntary death upon himself to escape thereby any temporal pains least he fall into eternal ones No one may do it by reason of anothers sins lest he thereby begin to have most grievous sin of his own nor because of any of his own past sins for the curing of which by Repentance he has more need to continue in life Nor through desire of a better life which may be hoped for after death because a better Life after Death belongs not to him who is guilty of his own Death This then is our third Conclusion No one is Lord so much as of his own Life Fourthly Whosoever therefore pretends or exercises a Power over other mens Lives must either derive that Power from the Supreme Magistrate to whose Dominions he belongs or in case he do not he becomes by such Exercise or Attempts either an Vsurper or Murderer or both If he pretend to a publick Power herein not deriving it as aforesaid he is an Vsurper and that as generally it comes to pass in all Usurpers is as much as a publick Murderer If he exercise only a private Power as suppose in righting or avenging himself or any third person against some single injurious man he hereby becomes a private Murderer at least before God in case the Life of himself or of any other be but hazarded by his Act. This is most plain for having no such Power in himself and it being by God committed only to the Magistrate he can never come by it regularly and in Gods way except he receive it from them to whom God has committed it Thus though the whole remains of Sauls House were in open Hostility against David and Ishbosheth particularly so keen an Enemy to Davids person that he sought his Life yet when Baanah and Rechab under pretence to do David a Service and avenge their Lord the King of Saul and his Seed go in privately to Ishbosheth's House and take off his Head to bring it as a present to David David pronounces Sentence against them both as Murderers because though there were a publick Quarrel yet these two officious wretches having no Commission to act or interpose therein could not derive any Right or Authority for what they did either from God or Man 2 Sam iv 9 c. Admit Ishbosheth did deserve Death yet these men had no right to inflict it on him Thus as to our fourth Conclusion The fifth is The Magistrate exerciseth this Power of the Sword either in the Administration of Civil Justice or of lawful War A third way I think cannot be assigned and therefore as we will more fully touch by and by whosoever pretend to have received Power of Life and Death from the Magistrate but are neither Civil Officers or legitimately enrolled in the Martial List are still by such pretence no better than Murderers First as to matter of Civil Justice the persons usually commissioned herein are either those who dispence the Laws as Judges Justices and the like or those who execute them as Sheriffs and Vnder-Officers That both these sorts of men must derive their Power from the King as Supreme or else cannot act warrantably I think none will question We have precedents enough in the Jewish Kingdom In Davids time 2 Sam. viii 15 16 c. But more explicitly afterwards 2 Chron. xix 5 6. to the end Jehosophat there set Judges in the Land some fixed as it would seem through all the fenced Cities of Judah City by City others itiner an t who went out and returned to Jerusalem ver 8. And the Subordination of Officers to the ordinary Judges as well as of the Judges to the Supreme Powers we have account of not only in the Old Testament but even from our Lord himself in the Gospels Matth. v. 25. Luk. xii 58. Here is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Magistrate we render it or Prince that is he * Vid. Grot. in loc who has Power to appoint the Judge The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Judge who is to determine Controversies between Bloud and Bloud according to Law and Commandment Statutes and Judgments And lastly here is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Exactor as the word signifies whose business it was to put or see put the Sentence in Execution Thus we see how this Civil Power of the Sword was legally and orderly derived diffused and managed amongst the Jews And the same God of Order still governs the world and both does and ever will delight in Order Secondly When Civil Justice cannot take place the Magistrate exercises the Power of the Sword in lawful War Sometimes Offenders are too numerous for civil Punishments and stand in justification of their Crimes against the Powers which God has ordained Sometimes not so much a few private persons as whole Nations at least those who manage National concerns may be injurious to a neighbouring People And in such case Justice cannot be done without War Now here also the Magistrate bears not the Sword in vain but he is to raise what armed Force he sees

Summons or Challenge to the whole world to behold or consider the mighty Acts of Gods particular Providence in behalf of his Church Come and behold the Works of the Lord what Desolat●ons he hath made in the Earth ver 8. In the days of David God smote down before his Anointed all the Enemies of Israel round about them Which being done towards or in the days of Solomon he crowned the foregoing Victories and Deliverances with a deep Peace ver 9. He maketh Wars to cease unto the ends of the Earth he breaketh the Bow and knappeth the Spear asunder and burneth the Chariot in the fire But such deep Peace as I conceive not yet in perfect being at the penning of this Psalm which I say by the whole tenor of it manifestly bespeaks it self to have been writ in tottering or turbulent times only to assure the faithful that it was at hand and infallibly future the holy Psalmist sings it as already accomplisht an usual Scheme with the Prophets Mean while to still and aw all sorts he yet again in his wonderful Character of Speech and like the greatest Artist brings in God himself controling the Inhabitants of the Earth in the Text Be still and know that I am God I will be exalted amongst the Heathen I will be exalted in the Earth Words indifferently applicable either to the Turbulent and Enemies of the Church and of Davids Kingdom as if he had said Desist from your fruitless Combinations and malicious Contrivances Know that I am God or to the faithful and firm Adherents of David who inclining to diffidence and fears of the worst might be in impatient hurries and uncertain Counsels And if thus taken the Sense is Be still quiet your selves patiently in Humility Faith and Sobriety await the issue Know that I am God and in my good time I will both glorifie my self and settle you To which as in a full Chorus the Faith of the Church answers The Lord of Hosts is with us the God of Jacob is our Refuge Selah That is most probably as before said a Note for the highest Musick Because I cannot presume any number of our Kings or Churches Enemies here present and besides for that it is an ungrateful thing on this good day to take the words in their worst acceptation I shall chiefly insist on them as directed to the Church and to faithful and loyal Subjects And to them First they prescribe a Duty very seasonable prudent and Christian in apprehensions of uncertain or in uncertain or unsettled affairs namely an holy Quiet of mind Be still Secondly they inforce this Duty and that by three Principles or main points of Religious Doctrine The first of which is the general and sovereign Power of God insinuated in those words Know that I am God I made I rule the World The second his particular Superintendency and directing all affairs to his own Glory in the next words I will be exalted amongst the Heathen I will be exalted on the Earth The third his Constancy and eternal Fidelity to his Church acknowledged and depended upon by them The Lord of Hosts is with us the God of Jacob is o● Refuge I begin with the Duty injoyned an holy Quiet Be still That there is nothin● in this world firm or stable that as poo● men die from their Cottages and greate● persons from their Houses which the● have called by their own Names so eve● Princes from the Throne alas I nee● not insist Only when these last leave th● Stage as it is in great Buildings whe● Pillars fall there is at least a dreadfu● Concussion of the whole Fabrick so in Frame of State when a King dies especially a Great one a Gracious one a Beloved one howevever most happily as well as speedily and most seasonably succeeded I cannot but believe and I hope it will be esteemed no fault to profess plainly that I do believe the Loyallest hearts amongst us all really tremble not that we distrust God or our Prince but we fear the Malice of the Enemy Wherefore being we must acknowledge the publick Amusement not to say Consternation not yet to be quite over it cannot be amiss to press what the Text in such shaking junctures injoyns which I have named an holy Quiet and I dare say it will contribute much to the Ease of all their Hearts who will practice it Now such Quiet will consist 1. In Pa●ience excluding all Repining all Com●laints and Murmuring 2. In Faith ●nd humble Deference to God excluding ●ll Despondency and Pusillanimity 3. In ●obriety Peaceableness and observance of Or●er excluding Temerity Faction and ●rivy Combinations upon any pretences ●f publick Jealousies and Dangers Permit I beseech you a word on each very ●riefly and I hope very modestly And first as to the Quiet of Patience which I say excludes all Repining all Murmuring all fruitless accusing of things and persons Our Loss is indeed very great and very fresh it being not yet forty hours since I think I may say most of us had intelligence of it But blessed be the same Hand that takes and together gives Heaviness may endure for a night but Joy cometh in the morning Let us therefore on this occasion not fall into that iniquity of Impatience taxed by the Heathen Moralist Iniquiores esse erga relicta ereptor●m desiderio to be unjust estimators of what God has left us through too impatient a sense of what he has taken away Meekly to accept the deserved punishment of our Sins is certainly as moderate a degree of Patience as any in reason can pay Whereas then we have lost a most Gracious King must we not confess our selves to have deserved it by the abuse of that Ease Peace Liberty and Plenty that we enjoyed under him and yet were not contented The consideration hereof must surely restrainus 1. From all repining at Gods hand and charging him with Severity There may be a further End in this Providence than we are aware of Perhaps God does but design to commend and set off his future Mercies by the present Stroke We have seen many a glorious fair Day after a cloudy Morning Seeing then we know not what God will bring forth let us take care that we provoke him not to what it may be he does not yet intend However 't is as little Justice as can be not to complain of him till we have real Reason And 2. The same consideration too should keep us so far within the bounds of Patience as not to repine against or accuse men Be still also in this regard There is so much wickedness of late in the world and possibly some men know so much villany by themselves as makes them suspect very bad things of others And it is too easie a step with many in the world first ●o suspect men and then to charge them ●ith what themselves have suspected of ●hem In the name of God let us be care●ul herein and let no Grief transport