Selected quad for the lemma: enemy_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
enemy_n	able_a	great_a	king_n	1,544	5	3.5126	3	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A67736	Armour of proof, or a soveraign antidote, against the contagion of evil company Together with the skill, will, and industry of lewd ones; in tempting to sin, and drawing to perdition. Being subjects of concernment for the younger sort. The second part. By R. Younge of Roxwel in Essex, Florilegus.	Younge, Richard.	1655 (1655)	Wing Y138; ESTC R222620	37,249	36

As for instance one j●sts 〈◊〉 with his Maker another makes himself sport with Sc●ip●ure a third sils his mouth with oaths of sound a fourth 〈◊〉 at the religious one speaks vi●lany another laughs at it a third de●ends it one makes hims●l● a swine another a divell Now who that is not all earth can endu●e it Yea who having grace can hear such wickednesse and ●eeleth not some sp●rk of holy in●ignation arise in him while he thinks of it O who having no● lost his spiritual 〈◊〉 can endure the ●avour of such noysome and ●●●king breath as their rotten lungs send ●orth Well born children a●e touched to the quick with the injuries of 〈◊〉 Parents and not thus to be moved is to confess our s●lves bastards Indeed men of steel stomacks can digest any discou●s● though never so cours● but the g●acious know that as they must render an ●c●ount for every idle wo●● so likewise for their idle silence for in this case not to reprove them either by word or gest●re is to do the same things in judgment and conscience which the other doth act●ally Every evil we see doth either v●x or infect us The very sight of sin makes a man either sad or guilty if we see it and be not sorrowful we are sinful If Lot had not been vexed with the beastly So●omites God had been vexed with him yea in such a case not to be very angry is to make God very angry Ely heard of his sons impiety no doubt with grief enough but not with anger enough therefore he is punished with hearing of their destruction that was too remisse in hearing of their transgression It is easie to be guilty of anothers wickednesse even our very permission appropriates crimes to us we need no more guiltine●s of any sin then our willing tolleration All sins which we give allowance to being committed or not hind●●●d by us if we may are ours as if we committed them fu●rt Commanders 2. Abbettors 3. Counsellors 4. Consenters 5. Commenders 6. Connivers 7. Concealers 8. not hinderers each of these will be found guilty before Gods T●●bunal What saith the Prophet to King Ichosaphat wouldst thou help the wicked and not only so but wouldst thou love them that ha●e the Lord therefore for this thing the wrath of the Lord is upon thee 2 Chron. 19. 2. We need do no more to bring the wrath of God upon us then even to love and favour these which hate him How much better then to oppose thy friend by rep●●ving him then that God should reprove thee for being at one with him But this is no friendly part yes the Scripture affirms that not to tell one● Brother plainly of his fault at least if there be pr●bability of doing good is to hate him in his heart Levit. 19. 17. And Philosophy tels us that is truly perfect love which to profit and do good f●areth not to hurt or offend that admonitions and corrections are the chiefest offices of friendship Diogenes when they called him Dog for his sharp kind of rebuking would answer That other Dogs used to bite their 〈◊〉 but he his friends for their greater good And S●ipio the elder when his f●iends for so doing turned his enemies was able to ●ay I have given mine enemies as much cause to l●ve me as my friends Ph●cion when a friend of his would have cast himself away would not suffer him saying I was made thy friend for this purpose and to King Antipater thou canst not have me both for thy friend and flatter Indeed a flattering friend is a bitter enemy yea as one swee●ly no enemy can be so mortal as these officious Clyents whose flattery sothes a ma● up in wickedness for they are traytors to the soul and by a pleasing violence kill the best part eternally Whence Euripides exhorts men to get such friends as would not spare to disple●se them saying friends are like wines those that being new are hard and harsh prove best the most pleasing are least lasting and indeed he that loves not such a friend hates himself A wise man will say to his friend love heartily and then speak what thou wilt And for a man not to chide his f●iend least he should offend him is as if when he were ready to be drowned he should fear to catch him by the hair of the head lest he should loose a few of them Wherefore either let them abide thee no f●iend to their faults or no friend to themselves And what if admonition and reproof be as unwelcome to thy friend as water into a Ship What if it sound no better to him then musick out of tune or tast no sweeter then bitt●r pils which sick men take with an unwilling willingnesse Wilt thou neglect the office of a friend to avoid the suspition of an enemy Indeed if thou meet with a contentious fool thou shalt do wisely in not answering whatsoever he objects for it is more policy and discretion to gain a f●i●nd without trouble then a foe with it and our Saviour saith give ye not that which is holy to Dogs neither cast ye your pearl before Swine least they tread them under their feet and turning again all to rent you Matth. 7. 6. Again as in Gods and their own behalf we are bound to reprove them so in our neighbours also to whom in this case we owe a duty for admit we are in company when and where our brothers good name is taken away by false report it is our duty to defend the truth in his behalf we must neither backbite others nor be willing to give eare unto backbiters of others It was an honest speech of one as I will be my present friends self so I 'le be my absent friends deputy to say for him what he would and cannot speak for himself But thou wilt ask me What need men trouble themselves with that which so little concerns them My answer shall be such another question What needed Moses to have afflicted himself with the afflictions of others that he might work their deliverance when himself was at ease and pleasure in the court of Pharaoh what needed Ionathan have purchased his fathers displeasure and brought his own life in jeopardy that he might justifie David in his uprightness and save his life What needed Calvin in the yeer 1556 when Perin had conspired against the estate of Geneva have run into the midst of their naked swords to appease the tumult what needs the hand cast it self betwixt a blow and the head though it be cut off by this mean What needs the eye serve more to the use of the other members in being watchfull rightly to direct th●m then for it self A good heart cannot abide to be happy alone which is a religious answer to a reasonable question unreasonably moved Yea admit it were not a duty for one member to seek the good of another or of the whole and that God had not enjoyned us so to