Selected quad for the lemma: enemy_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
enemy_n	abraham_n	lord_n	zion_n	16	3	9.5750	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A35438	An exposition with practical observations continued upon the fourth, fifth, sixth, and seventh chapters of the Book of Job being the substance of XXXV lectures delivered at Magnus near the bridge, London / by Joseph Caryl.	Caryl, Joseph, 1602-1673.	1656 (1656)	Wing C760A; ESTC R23899	726,901	761

not commit all to them he would not believe upon them We finde the word belief thus used Exod. 14. 31. when the children of Israel saw the great work that the Lord had wrought in destroying the Egyptians it is said The people feared the Lord and believed the Lord and his servant Moses he puts God and Moses as the joynt object of their faith as they had formerly been of their unbelief Except the servants of the Lord be believed the Lord himselfe is not And when they are believed the Lord is Believe in the Lord your God believe his Prophets saith good Jehosaphat to his people 2 Chron. 20 20. Moses had told them enough of the power of God before he had undertaken they should be delivered but they would not trust Moses upon his word nor would they trust the Word of God yet now when they saw this great deliverance present sight wrought faith for the time to come they perceived by this miracle that the Lord and Moses were to be credited they doubted not to credit them another time Though that faith which comes in at the eyes only seldome goes downe so low as the heart or sees further and longer then the eye Thus we may understand the first part of the Verse He put no trust no belief in his servants he gave no credit to them as knowing perfectly what their nature and power was what both could do that if left by God they would quickly leave God and prove unfaithfull I shall observe one point before I come to the latter part of the Verse for there the suspition of disloyaltie upon the Angels comes more fully to be considered from the title here given to the Angels His servants he put no trust in his servants Angels are the servants of God They are his servants as being altogether at his command and they are his servants as being fully conformable to his commands These great and glorious Spirits come under the same title and denomination with men who dwell in houses of clay servants of God To serve God is not only the duty but it is the honour of the highest creatures It is more honour to serve God then to rule the world The stile of the good Angels is Ministring Spirits Heb. 1. but the stile and title of the evill Angel is Prince of the power of the aire God of this word you would think these were weighty titles Prince of the aire God of the world but the additions diminish their weight yea make them lighter then vanity or rather heavie only with misery There is more glory in being a servant of God than in being a god of the world or a Prince of the power of the aire I might here enlarge my enquiry into the services of Angels in what they are servants and what their offices and duties are but I shall only touch Their service may be considered either in respect of the Church or the enemies of the Church Respecting the Church and people of God they have such services as these First they are as messengers to carry and reveale the minde of God They are as Tutors and instructors of the Churches Dan. 8. 9. God sent his Angel to teach Daniel the mysterie of those visions And Rev. 1. 11. an Angel was sent to instruct John Chap. 22. 16. I Jesus have sent mine Angell to testifie these things in the Churches Secondly they are sent as guardians and protectors of the people of God to take their part and to be on their side Psal 34. 7. The Angel of the Lord encampeth round about them that feare him Psal 91. 11. He giveth his Angels a charge over them lest at any time they should dash their feet against a stone Gen. 32. 2. When Jacob journied it is said the Angels of God met him an army of Angels was his Convoy Gods Hoast coming out for his protection and safeguard and therefore he called the name of that place Nahanaim that is two Hosts or Camps either because the Angels appeared in two bands and so made as it were a guard for Jacob to passe between them Or because the great Angelicall Royall Army quartered and marched with Jacobs little Army and so two confederate Armies appeared in the field together Angels are called Chariots Psal 68. 17. The Chariots of God are twenty thousand even thousands of Angels That is God useth Angels for defence of his people as Chariots in Warr. The ancient Prophets were called the Chariots of Israel 2 King 3. 13. and the Angels are the Chariots of God Our strongest Militia is of Spirits or of men spiritualiz'd Thirdly Angels suggest good things holy thoughts to us If the Devill who is an evill Angel a wicked spirit can suggest evill sinfull filthy thoughts and help on the heart in wickednesse then doubtlesse a good Angel can help on the heart in holinesse in heavenly thoughts and meditations Christ speaks of Judas that Satan had put it into his heart to betray him John 13. and Peter to Ananias Acts 5. Why hath Satan filled thine heart to lye to the Holy Ghost The nature of a good Angel is as fit his power given as great to deale with our spirits as either the nature or the power of an evill Angel That of the Apostle 2 Cor. 11. 14. gives a hint if not a proofe of it where he tels the Corinthians That deceitfull workers transforme themselves into the Apostles of Christ and no marvell for Sathan himselfe is transformed into an Angell of light and when is Satan in this change from an Angel of darknesse to an Angel of light even when He suggests good for evill ends or evill for good ends And if he is called an Angel of light for this reason then Angels of light good Angels suggest good for good ends otherwise Satan could not be said to imitate them in suggesting good for ill ends and under specious pretences of bringing glory to God tempting to transgresse the will of God Fourthly good Angels comfort strengthen and support in times of distresse anguish and trouble an Angel comforted Hagar Gen. 21 and Matth. 4. 10. after Christ had finished his terrible combat with that wicked Angel the good Angels came and ministred unto him Againe when he was in that most bitter Agony in the garden Luke 22. 43. an Angel appeared to him from Heaven strengthning him That which they do to Christ the Head they do to his members in their proportion Their fifth service is to conveigh and carry the soules of departed Saints to Heaven they are Heavenly Porters Luke 16. 22. Lazarus dyed and was carried by the Angels into Abrahams bosome Lastly they shall convocate and gather all the Elect together at the last day Matth. 24. 31. Their services against the wicked and all enemies of the Church have been many and great Angels assist Saints and oppose the opposers of Sion Two Angels were sent upon a message of destruction to Sodome an Angel defeated the

is to be crushed or cast in judgement for The gate was the place of old where justice was Inportis judicia exercebantur Merc. administred and judgement given and for a man to be crushed in the gate is as much as for a man to be overthrowne in his sure when he hath any controversie or tryall before a Judge whether for his estate or for his life So this phrase They are crushed in the gate implies that all businesses shall goe against them if they have any controversie in law or if they be charged with any crime they shall certainly be condemned I need not stay to prove that judgement was given in the gate onely take a few texts First in this booke Chap. 29. 7. Job describes his owne prosperity thus When I went out to the gate that is to sit in judgement And Chap. 31. v. 21. the word is used in the like sense So Gen. 23. 17. Chap. 34. 20. Ruth 4. 1. Isa 29. 11. Those words of the curse Psal 109. 7. when he is judged let him be condemned are the full Exposition of this They are crushed in the gate Ne agricola litis causa veniens civitatis frequentia novo terreretur conspectu nec u●bi habitator longè ab urbi properaret subvectionem quaereret jumen torum Jerom in Amos c. 5. v. 10. And the reason given by one of the Ancients why justice was usually administred in the gate is the accommodation and convenience both of strangers and Citizens For strangers who lived far off in the country that they might have justice before they entred into the city whose pompe and throngs of people might possibly occasion either some terrour or diversion in the minds of poore country-men And then likewise that the Inhabitants of the City might not be either charged or tired with long journies into the country To which we may adde that judgement was therefore administred in the gate because gates are places through which all passe in and out and therefore the declaring of judgement there was the making of it more publike that all might take notice of what passed in such and such cases as the sentence and resolution of the Judges Neither is there any to deliver them This is the third degree of evill falling upon the foolish mans children Though a man be brought to and cast in judgement yet An summis malis reminem habebunt asse●to●è Ve injusti con●un●ibuntur contundebuntur in judi iopub●i●e co●am tribuna●ibus he may have a friend to help and deliver him but these shall have no help none to speak a good word for them none to mediate either for reprieve or pardon Some give the sense thus His children shall neither finde a Judge to give a favourable sentence nor an Advocate to pleade for them and make the best of their cause This also answers another part of the curse Psa 109. 12. Let there be none to extend mercy to him neither let there be any to favour his fatherlesse children None shall be found either able or willing to rescue or pluck them out of the hand of danger Hence observe first That a wicked man and his children are often wrapt up in the same destruction I cursed his habitation and his children are far from safety they are crushed in the gate A godly man is a defence for his children Liberi paren●ū poenis saepe implicantur It is a great blessing to be born of holy parents and it is a curse to be borne of oppressing wicked parents As the blessing of God descends from the father upon the children so the curse of God many times descends from the father upon the children and they inherit their judgements as well as their lands Though the justice and goodnesse of God will make that Proverbe cease in all the families of the world for ever which was once taken up by the Jews Ezek. 18. 2. The Fathers have eaten sowre grapes and the childrens teeth are set on edge The Naturalists observe and experience teacheth that when a man eats very sowre grapes and so makes a sowre face another standing by is affected with a sympathy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicatur a philosophis Aristot Sect ● prob quest 5. and his teeth are set an edge or pained with the very sight or grating of anothers teeth though himselfe taste not the grape The present Jewes thought themselves but bare lookers on upon their fathers sin and yet they suffered But the Lord found the sowre grapes in their mouths also or them risen up in their fathers stead an increase of sinfull men to fill up the fierce wrath of the Lord against them Now I say though the Lord will make that proverbe cease in their sence For no child is punished meerely in contemplation of his fathers sin Yet when a sonne is wicked the wickednesse of a father whether immediate or further off may come in remembrance against him and at once aggravate his sin and encrease his sorrow Secondly note this from it Whom God will destroy no creature shall be found able to deliver out of his hands God can take away the help and stop up the pity of all creatures None shall deliver them And though themselves should endeavour to escape they shall not escape Amos 9. 1. They that flie shall not flie away and they that escape shall not be delivered that is by endeavouring to escape they shall not be delivered they shall attempt it in vaine If God will not deliver none can If a Lot be taken prisoner He bids Abraham arme and rescue him If a Paul be in the mouth of a Lyon the Lord will deliver him It needs not trouble us who is our enemy if God will be our deliverer nor can it availe what friends so ever we have if God saith ye shall not be delivered A wicked man when the Lord appeares against him either hath none to deliver him or none shall Salvation is farre from the wicked for they keep not thy statutes Ps 119. 155. From the children judgement proceeds to the estate of this wicked man Verse 5. Whose harvest the hungry eateth up and fetcheth it even out of the thornes and the robber spoyleth all his substance Whose harvest the hungry eateth up By his Harvest we are to understand not only the return of that which he hath sown as corn and other fruits of the earth but all the goods or provisions which he hath gathered or laid up for his Messis nomine parata bona omnia to●elligitur condenda reponenda in annos plurimot support and accommodation A mans harvest is the improvement of his whole estate And this mans harvest is all he hath gotten by right or wrong by industry or by injury by sweat or by deceit by secret practises or open violences To eat up a harvest is as much as to devoure a house with which Christ charges the hungry Scribes and Pharisees