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	lord_n	saul_n	3,363	5	9.9017	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A47366	A sermon preached before the Kings Most Excellent Majesty at Oxford by H.K., D.D.	Killigrew, Henry, 1613-1700.; King, Henry, 1592-1669.	1643 (1643)	Wing K445; Wing K503_CANCELLED; ESTC R18028	11,120	24

cover their shame withall But David to avoid the like both sinne and punishment also thereof protesteth here that he will sing the mercie of God I say the mercy of God toward him and not his owne merits And here upon it was that being hardly beset and greatly distressed and perplexed in the daies of Saul while his hope of the Kingdome was suspended he maketh his prayer in these termes Shew thy marvellous mercies thou that art the Saviour of them that trust in thee from such as resist thy right hand And he hopeth one day to come into the house of God in the multitude of his mercie looke back to former ages and you shall find Iacob at his return from Mesopotamia homeward in the way to Canaan being greatly enriched after the service of almost three apprentiships under Laban framing his prayer of thanksgiving in this wise O Lord I am not worthy of the least of all thy mercies and all the truth which thou hast shewed unto thy servant for with my staffe came I over this Iordan and now have I gotten two hands And I conceive assured hope that by this example my gracious Soveraigne doth often meditate upon the mercy of God toward himself in respect of the great increase of temporall blessings which he hath found and felt And as for us beloved all of us which be ranged in the number of subjects considering on the one side the manifold and heinous sinnes which have formerly reigned amongst us both unpunished and unrepented of and on the other side the fearfull dangers that we have escaped I can say nothing but that which Ieremie spake in his lamentations long ago It is the mercies of the Lord that we are not consumed because his compassions faile not Pray we therefore on the behalfe of our King that it would please Almighty God to pronounce of him as he spake in elder time by Nathan of Salomon I will be his father and he shall be my son and if he sin I will chasten him with the rod of men and with the plagues of the children of men but my mercy shall not depart away from him Pray we likewise for this Church of England Scotland and Ireland that God would vouchsafe to hallow it with that blessed promise which in Isay was uttered over the whole church of Christ militant by the spirit of prophesie thus The mountaines shall remove and the hills shall fall downe but my mercie shall not depart from thee neither shall the covenant of my peacefull away saith the Lord that hath compassion on thee This done then may both King and Subjects even every of us utter with joyfull chear that which we reade in the Psalm I will sing the mercies of the Lord for ever Thus David having already sung the mercy of God toward himself he will sing also the judgement of God toward his enemies And to begin with his grand and capitall enemie King Saul after that he had been wounded by the archers of the Philistines fearing left the uncircumcised should have come and thrust him thorow and have mocked him he took a sword and fell upon it himself and so a cruell life had a desperate end And as for Davids chief enemies in the Court among Sauls favourites namely Chush and Doeg we read the ruine of them both For Chush travailed with mischief and brought forth a lie he made a pit and digged it and fell into it himself his mischief returned upon his own head and his cruelty fell upon his own pate And after that Doeg had for a space boasted himself in his wickednesse that being a man of power he could doe mischiefe at the length God plucked him out of his tabernacle and rooted him out of the land of the living Beside these particulars God gave unto David the necks of his enemies in generall and he did beat them as small as the dust before the wind and he did tread them flat as the clay in the streets Thus let thine enemies perish O Lord and the King enemies likewise but let him be as the Sunne when he riseth in his might Now the good that may enfue by the consideration of the fall of Gods the Churches enemies is of two sorts First God is thereby magnified as may appear in the person of Pharaoh whom God appointed for this cause to shew his power in him and to declare his name throughout all the world And in the destruction of the Babilonians the earth was filled with the knowledge of the glory of the Lord as the waters cover the Sea Secondly men if they have grace may thereby be edified according to the confession of the faithfull in Isai saying We O Lord have waited for thee in the way of thy judgements for seeing thy judgements are in the earth the inhabitants of the world shall learn righteousnesse Hitherto David hath sung mercy and judgement in respect of the time past by way of praise and thanks-giving Now he proceedeth to sing the same song in regard of the time to come touching the administration of his Kingdom by way of practice knowing that the duty of Princes and publick Magistrates is to be the Ministers of God for the wealth of them that do well by the exercise of godlinesse and honesty and to take vengeance on them that doe evill committing impiety and iniquity And these two mercy and judgement must go hand in hand being in association combined together lest if they were altogether and utterly severed then mercie without judgement might turne into foolish pity and judgement without any temper of mercie might become extreme cruelty And first to speak of Mercie happy is that Prince who hath the wisedome and the will to be mercifull to whom and when and where it is expedient For such mercie and truth preserveth the King and his throne shall be established with mercie Moreover happy is that countrey where mercie and truth meet together and so righteousnesse and peace kisse one another and worldly happy are those subjects to whom the prince vouchsafeth to shew mercie and loving kindnesse For the Kings wrath is like the roaring of a Lion and as messengers of death but in the light of his countenance is life and his favour is as a cloud of the latter raine and like the dew upon the grasse And David well knowing how laudable and honourable it was to be mercifull with discretion being established in his Kingdome he made enquiry if there remained yet alive any of the house of Saul in whom he might shew the mercie of God that is such mercie as is acceptable to God for his old deare friend Ionathans sake And we find it to be a laudable custome of Princes that I may speak it the Scripture phrase in the Psalmes by hearing the mourning of the prisoners and delivering the children of death And in Isay by loosing the bands

CHARLES BY THE GRACE OF GOD King of England Scotland France and Ireland Defendor of the Faith c. A SERMON PREACHED Before the KINGS Most Excellent Majesty at OXFORD By H. K. D. D. OXFORD Printed for W. Web 1643. To the CHRISTIAN Reader FOr somuch as I was at this Sermon among other auditours who judged it very divine like for the matter and the manner of handling of it and afterward understood that divers which heard it preached and more which did onely heare of it by the report of others were very desirous to have the view either written or rather printed therefore having obtained a copy of it for mine own use I thought it expedient to commit it to the presse for the publick good of all such as will vouchsafe to read it with patiencee and judge of it by the rule of charity A Sermon preached at Oxford before the Kings Most Excellent Majesty Psal. 101. 1. I will sing mercy and judgement to thee O Lord will I sing IN this Psalm the Kingly Prophet David declareth how he will behave himselfe in his Kingdome first touching his own person and afterward touching his subjects both in the Coutrt and in the Countrey In this first verse of the Psalme he undertaketh or promiseth to sing the dittie of the song is mercy and judgement The person to whom he singeth is expressed in these words to thee O Lord will I sing In that he assumeth to sing the matter which he hath in hand it implyeth that he will doe it with joy with a loud voice and with his full power It argueth joy For is any man among you afflicted let him pray is any merry let him sing And how should the children of the Captivity sing one of the longs of Zion in a strange land when they sit mourning and weeping by the Rivers of Babell where they hung up their harps upon the willows that grow thereby And as a pleasant song requireth a merrie heart so doth it also a stretched out voice with great strength put thereunto So then by this example of David we are taught in the meditations of our heart the words of our tongue and the actions of our life tending to godlinesse justice to do all with chearfullnes fervency and to the utmost of our power For example in the case of our inward affection toward God our duty is To love the Lord our God with all our heart with all our soule and with all our strength In the matter of Gods worship joyned with the advācing of his glory the furtherance of our salvation behold David danceth before the Ark with all his might Of the Kingdome of Christ it is prophesied thus by the Psalmist Thy people shall come willingly at the time of assembling thine army in holy beautie The zeal of Gods house did eat up the Princely prophet And from the time of Iohn the Baptist hitherto The Kingdome of heaven suffereth violence and the violent take it by force If Paul come to Athens and see the Citie subject to Idolatrie his spirit will be stirred within him and if he and Barnab●being as Lystra perceive the people to sacrifice and there by the names of Iupiter and Mercurie then they will 〈…〉 in signe of d●●asting 〈…〉 ring it If Moses when he cometh down from the Mount understand that the people in his absence have the Calfe he burneth it in the fire and grindeth it to powder and streweth it upon the water and maketh the children of Israel to drink of it to despite them of their Idolatrie If we speake of charitable almes then by S. Pauls rule The Lord loveth a chearfull giver If execution must be done upon the enemies of God and his holy Church then Ieremie pronounceth him cursed that doth the worke of the Lord negligently We should by Pauls advice to the Romanes be servent in spirit And by this admonition given in the Epistle to Titus we ought to be zealous of good works And surely if any doe frame themselves after the pattern of the Laodiceans who were luke warm neither hot nor cold it will come to passe that God shall spew them out of his mouth To prevent which inconvenience David here affirmeth that he will sing this heavenly ditie of mercy and judgement the which words may be construed two wayes the Analogie of faith preserved First in respect of the time past by way of praise for Gods mercy toward himself and Gods judgements against his enemies Secondly in regard of the time to come touching the government of the Kingdom by way of practice of mercy toward the good and of judgement against the bad The first interpretation yeeldeth unto us this doctrine in generall that we should shew our selves thankfull unto almighty God for all his benefits bestowed upon us according to the commandement of God joyned with a comfortable Call upon me in the day of trouble and so will I deli●● thee and thou shalt glorifie mee And after the example of the Psalmist saying Open thou my lips O Lord that is give me occasion to praise thee and my mouth shall shew forth thy praise And if God vouchsafe to deliver Davids desolate soule from the sword and the power of the dog from the lions mouth and the hornes of the Unicornes then will David declare his name unto his brethren and praise him in the midst of the congregation But alas if a view be taken of us upon whom the ends of the world be come it is to be feared that we shall be found no better in this case then they were in the daies of our Saviour Christ when as of ten lepers that were cleansed onely one returned to give thanks And verily so have worldly minded men been usually accustomed to mistake the originall and spring-head of the temporall benefits which they receive that the Nimrods of the earth which lived in the dayes of Habbacud when as they took up all with the angle and catched it in their net land gathered it in this yearn whereof they rejoyced and were glad thee they sacrificed to their net and burnt incense to their yearne because in their falso imagination by them their portion became fat and their mea● plenteous that is they flattered themselves and gloried in their own wit force and power as though there by they had gotten all their victories with increase of wealth and honour and so robbed God of his glory In revenge of such kind of unthankfulnesse when as superstitious people in the time of Hosea ascribed unto their lovers that is to their Idols the gift of their bread and wine corne and oyle wooll and flax silver and Gold then Almighty God returned in his high displeasure and took away his corn in the time thereof and his wine in the season thereof and he recovered his wooll and his flax which he had lent unto them for a time to

of wickednesse and by taking off the heavy burdens by letting the oppressed go free and by breaking every yoke former extortions exactions and other grievous oppressions O how faire a thing is this mercie in the time of anguish and trouble It is like a cloud of raine that cometh in the time of drought Thus can David shew Mercie when he thinketh it meet and Iudgement also when the matter so requireth it For he is not ignorant that the establishment of the Kings throne is Iustice and Iudgement and the seat thereof is peace Yea manifold is the good effect which followeth the executing of justice upon malefactours First it is profitable to the offendours themselves for affliction giveth understanding Foolishnesse is bound in the heart of a child but the rod of correction shall drive it away from him The rod and correction give wisedome the blewnesse of the wound serveth to purge the evill and the stripes within the bowells of the bellie that is sharpe punishment which pierceth even the inward parts is profitable for the wicked to bring them to amendment But on the contrarie he that spareth the rod spilleth the child witnesse the example of Hely towards his sonnes Hophni and Phinehas And of David toward his son Adonijah whom he would not displease from his childhood to say Why hast thou done so and so in the end he proved a presumptuous traytor and rank rebell Secondly this exemplarie justice is commodious unto others that are by-standers and beholders who may learn to beware by their neighbours harms according as Moses willeth punishment to bee afflicted upon the transgressours of the law that Israel may hear and feare Whereupon Salomon groundeth this exposition of policie or judicial proceedings Smile a scorner and the foolish will beware that is to say the simple and ignorant men learn their duty when they see the wicked punished And for this cause did God by Moses command that the censers of Korah and his complice being 250 in number who had been destroyed and consumed by a fire that came out from the Lord should be taken and beaten forth into broad plates for the covering of the Altar that they might be a signe to the children of Israell of Gods judgements against all mutinous i●ditious and rebellious persons Whereas on the other side If the incestuous person at Corinth be not censured by excommunication behold a little leaven leaveneth the whole lump And by the judgement of the preacher because sentence against an evill worke is not executed speedily therefore the heart of the children of men is fully set in them to doe evill that is by way of abridgement where Iustice is delayed there sinne reigneth Therefore the Princely Psalmist promises in the last verse of this Psalme betimes to destroy all the wicked of the land that he might cut off all the workers of iniquity from the citie of the Lord Thirdly the executing of hainous and notorious offenders withholdeth the wrath of God from the publick state of the Realme by taking evill out of Israell But the unpunishing of Achan though his crime was unknown was so hurtfull to the host of Israell that the hearts of the people melted away like water Neither could the great dearth in Davids time be removed nor God fully pacified for Sauls cruelty long before committed against the Gibeonites till seven of Sauls ofspring were hung up to the Lord in Gibeah of Saul In brief due execution done upon great and grievous malefactors is a sacifice acceptable unto God and a preservative of the state of the Church and commonwealth Therefore a wise King scattereth the wicked and causeth the wheel to turne over them But here must be inserted a caveat against all cruelty in execution of justice For by the law of Moses even in seeking of birds nests it was not lawfull to take the damme with the young Neither might the body of the executed malefactour remain all night upon the tree Beside this God would not turn to them of Damascus because they had threshed Gilead with threshing instruments of iron neither would he turne to the children of Ammon because they had ript up the women with child of Gilead that they might enlarge their own border there is like to be judgement mercilesse to Pilate who would shew no mercy but mingled the bloud of some that had offended him with their own sacrifices Yet no marvell it is that he did so for though the righteous man regardeth the life of his beast yet even the mercies of the wicked are cruel Howbeit though cruelty is alwaies to be abhorred yet remisnesse in dealing with the adversaries of the ●ruth the practicers and mainteiners of a false worship is likewise to be excluded because it is most pe●ilous to the church of God as appeareth by the history of the Canaanites who by the cōnivency of the Israelites being permitted to converse with them and to live quietly among them became prickes in their ●ies and thornes in their sides When Ioash the King of Israel came downe to visit Elisha lying sick upon his death bed he was willed by the Prophet to take into his hand the arrow of the Lords deliverance against Aram and to smite the ground wherupon he smote thrice and ceased But the man of God was angry with him and said thou shouldest have smitten five or six times so thou shouldest have smitten Aram till thou hadst consumed it where now thou shalt smite Aram but thrice the meaning is that Ioa●● deserved just reproof and great blame because he seemed content to have victorie against the enemies of God for twice or thrice and had not a zeal to overcome them continually and destroy them utterly And surely Saul cannot spare Agag saving to his own hurt Neither can Ahab have the life of Ben-hadad but with his own losse Wherefore the King Asa did not faile to depose his grandmother Maachah from her regency because she had made an Idoll in a grove which Idoll he brake down and stamped it and burnt it at the brook Kidron Consider here a little with me beloved the mishap that I say not miserie of divers Princes keeping me within the limits or bounds of the holy Scripture in this case of shewing mercy practising of judgement For first of all it falleth out not seldome that those notorious malefactours deserving death whom Princes do pardon in mercie if not upon foolish pitie doe afterward most unthankfully and treacherously seek to take the Scepter out of the hand and to pull the Crown from the head and to withdraw life from the body of their benefactours who had graciously forgiven them their crimes and so consequently given to them their lives lands goods libertie and all This may be fitly exemplified in Absalon who after that he was pardoned for the murdering of his brother Amnon and restored to favour