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
A77374	The vvounded conscience cured, the weak one strengthned, [sic] and the doubting satisfied By way of answer to Doctor Fearne. Where the main point is rightly stated, and objections throughly answered for the good of those who are willing not to be deceived. By William Bridge, preacher of Gods Word. It is ordered this 30. day of January, 1642. by the committee of the House of Commons in Parliament, concerning printing, that this answer to Dr. Fearnes book be printed. John White. The second edition, correced and amended. Whereunto are added three sermons of the same author; 1. Of courage, preached to the voluntiers. 2. Of stoppage in Gods mercies to England, with their [sic] remedies. 3. A preparation for suffering in these plundering times.	Bridge, William, 1600?-1670.	1643 (1643)	Wing B4476A; ESTC R223954	47,440	52

for granted which was never given but wee say not that we suppose but seeing and finding experimentally that a Prince is misled by those about him that would overthrow religion liberties lawes that then it is lawfull to take up armes to deliver the King from them and to bring them to condigne punishment Then hee proceeds to propound three Generalls which he endeavoureth to prove in his following Discourse which I shall speake to in order Sect. II. THe Doctor saith that the principle is untrue upon which they goe that resist and the conscience cannot finde cleare ground to rest upon for making resistance for it heares the Apostle expresly say Whosoever resist shall receive to themselves damnation Poenam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sic malo quam condemnationem p●to enim hoc intelligendū de poe●â quam insert magistratus sicut verba frequentis declarant sic verbū 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 acc●p●tur pro puni●e 1 Cor. 6. 11. Piscat Rom. 13. 1 Sam. 14. Ans In this his resolving of Conscience he endeavours to scare those that are tender with the word of damnation and forbids this resistance upon paine of damnation but the word in the Greeke is rather to be● translated judgement and punishment and as Piscator observes thereby i● not meant eternall damnation but the punishment of the Magistrate in this life as appeares by the following words which are given by the Apostle as a reason of the former thus They that resist shall receive to themselves judgement for rulers are not a terror to good workes but to evill Then he proceeds to some examples of Scripture which are brough● by us to strengthen our Doctrine wherein he takes what hee pleaseth and leaves out what he lists The first example alledged is that of the peoples rescuing Ionathan out of the hands of Saul to which he answers the people drew not into armes of themselves but being there by Saul's comman● did by a loving violence and importunity hinder the execution of a particular passionate and unlawfull command Ans First here the Doctor grants that the people used a violence which is that that we would prove but hee doth not make it out by tha● Scripture that it was a loving violence which is the thing hee shoul● prove Neither is there any thing in that place which doth argue that he was delivered by love for it is said that the people rescued him and wha● is the rescue by men in armes but a violence 2. According to the Doctors position they should not have rescued him but onely have defende● themselves by prayers and teares and left Ionathan to suffer and therefore though he grants but a rescue by loving violence he gives away h● cause in the threshold of his worke The second example alledged saith the Doctor is Davids resisting ● Saul to which he answers that Davids guard which he had about him was on●ly to secure his person against the cruelty of Saul who sent to take away his life Ans Therefore according to his owne grounds a Parliament may tak● up a guard to secure their persons against the cut-throats that are abo●● a King and this is more then prayers or teares or meere sufferings whic● the Doctor onely allowes in the following part of his discourse 2. Herein also he gives his cause for if Davids guard was to secure his person against the cut-throats of Saul if sent to take away his life as he sayes they could not secure David but by fighting against those messengers of the King and if he grants that messengers sent by the king may be resisted by armes he grants all that his adversaries contend for 2. The Doctor saith this practice of Davids was a meere defence without all violence offered to Saul Ans But what think you then of Davids words which he used to Achisb in 1 Sam. 29. 8. And David said unto Achish what have I done and what hast thou sound in thy servant so long as I have beene with thee to this day that I may not goe fight against the enemies of my Lord the King amongst which enemies was Saul and his cut-throats as the Doctor calls them but 2. His adversaries desire no more from this instance of David but an hostile defence for where there is an hostile defence though there bee no blowes given yet the defender would strike if there were cause else why is he in armes 3. David also was but one subject and if it were lawfull for one subject to defend himselfe by way of hostility much more for the representative body of the whole Kingdome 4. According to the Doctors principles David ought to have done no more then to have sought God with teares and prayers and given up himselfe in a suffering way to the fury of Saul and therefore though it were meerly an hostile defence yet it is more then his doctrine teacheth and so in granting of this he is contrary to what he sayes afterwards For the matter of Keilah the Doctor answers our supposition as he cals it with his own saying but whether David would have defended Keilah against Saul I leave to the conscience of the Reader considering that this only is made the reason of his removing from Keilah because the men of Keilah would not be faithfull unto him for he did not enquire of the Lord whether it were lawfull for him to abide in Keilah but having enquired whether Saul would come downe against him and whether Keilah would deliver him up into Sauls hand he removed from Keilah because the Lord answered him that they would deliver him up not because it was unlawfull for him to keepe the City but because the City would be false to him And whereas the Doctor saith that in all this the example of David was extraordinary for he was anointed and designed by the Lord to succeed Saul Ans I answer though David was Gods Anointed yet he was Sauls subject and though God did extraordinarily protect David yet his extraordinary protection doth not argue that his practice was unlawfull but doth rather argue it to be more lawfull and commendable for Go● will not give extraordinary protections to unlawfull actions and if Davids demeanour herein was extraordinary then he had an extraordinary command for what he did For it is not lawfull for a man to step fro● Gods ordinary way but by some speciall commandement from God and if he had such a command then how is that true which the Doctor saith afterward that there is no command in Scripture for such a practice o● kinde of resistance as this 3. In the words immediately before the Doctor saith this practice ●● David was a meere defence without all violence offered to Saul and if so ho● was his demeanour in standing out against Saul a worke extraordinary 〈◊〉 if it were a worke extraordinary then it was not a meere defence without all violence for that is an ordinary worke of the subjects toward