Selected quad for the lemma: enemy_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
enemy_n	affection_n	love_n	love_v	1,357	5	6.6930	4	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A19487	The anatomie of a Christian man VVherein is plainelie shewed out of the VVord of God, what manner of man a true Christian is in all his conuersation, both inward, and outward. ... By M. William Covvper, minister of Gods Word.	Cowper, William, 1568-1619.	1611 (1611)	STC 5912; ESTC S108976	153,437	332

liue but vpon his life that is delighteth in sinne which doth breed his owne destruction The third obiect of our Loue is our neighbour where first we are to regard those of our familie least we be found worse then Infidels secondly those that are of the familie of Faith thirdly all men yea euen our enemies in so much as they are the workmanship of God for he loueth his neighbour truely who loue God in his neighbour that is who loueth his neighbour eyther because hee seeth that God is in him or else because he would haue God in him Now as for the measure of our Loue it is not one and alike toward all the obiects of our Loue the right measure of our Loue to God is to loue him without measure at least with all that wee haue with all our heart all our mind and all our strength but the loue of our selues and our neighbour is limited so far forth may wee loue our selues and them as may stand with the loue of God Beatus qui te amat amicum in te inimicū propter te nam solus is nihil charum amittit cui omnia chara sunt in eo qui non amittitur blessed is hee who loues God and his friend in God and his enemie for God onely that man cannot loose any thing which he loueth who loueth nothing but in God who cannot be lost Thus the affection of Loue being ordered by grace is in the soule like a sparkle of heauenly fire which no way can be borne downe but carries vp by course and degree the desires of our heart toward the Lord from whom it came till at length wee be consummate with his Loue. The Censure But now the great number of them who want this Loue proues that all are not Christians indeed who now vsurpe the Christian name CHAPTER VI. Of his Hatred The Lords Command YEe who loue the Lord hate that which is euill Psal. 97. 10. for they that call on the name of the Lord should depart from iniquitie 2. Tim. 2. 19. and should hate euen the garment that is spotted with the flesh Iude. 23. but thou shal●… not hate thy brother in thine heart Leuit. 19. 17. for if any man say that he loues God and hates his brother hee is a lyar 1. Iohn 4. And hee that saith he is in the light and hateth his brother is in darknesse vnto this time 1. Ioh. 2. 9. He walketh in darknesse and knowes not whither he goes because that darknes hath blinded his eyes 1. Iohn 2. 11. Yea hee that hates his brother is a man-slayer and ye know that no man-slayer hath eternall lise abiding in him 1. Iohn 3. 15. The Christians Prayer for Grace to obay this Command QVicken me O Lord according to thy louing kindnesse so shall I keepe the testimonies of thy mouth Deale with thy seruant according to thy mercy and teach me thy statutes I am thy seruant grant me therefore vnderstanding that I may know thy testimonies The Christians Practise of this Command I Hate falshood and abhorre lyes Psal. 119 163. I hate vaine inuentions 119. 113. and all false waies 119. 128. I hate the assemblies of the euill Psal. 26. 5. and them that giue themselues to deceitfull vanitie Psal. 31. 6. My soule hateth Idols 2. Sam. 5. 8. and the worke of them that fall away it shall not cleaue to mee Psal. 101. 3. Doe I not hate them O Lord that hate thee and doe I not earnestly contend with those that rise vp against thee surely I hate them with vnfained hatred as if they were mine vtter enemies Psal. 139. 21. THE OBSERVATIONS AS by nature mans heart is emptied of all holy Loue so it is filled with a sinfull hatred a monstrous euill offensiue to God to our neighbour yea and to our selues Naturally Man hates the Lord according to that which our Sauiour saith hee that doth euill hateth the light the euill Conscience of the wicked abhorreth the Lord who is that first and great light from whom all others haue that light which they haue wishing that eyther there were not a God at all or else that he were like them He hates in like manner good men euen for that good which is in them and that with such a raging malice that no band of Nature can restraine it thus Caine hated his brother Abel and why onely because his works were good Rahel hated her Sister Leah and why onely because shee was fruitfull her selfe being barren and Ioseph also was hated of his owne brethren for no other cause but for that his earthly Father loued him and his heauenly Father had blessed him with the gift of Reuelation or Prophecie aboue them O cursed roote of bitternesse which doth cause man to hate his owne and that onely for the good that is in them O greatest euill so directly contrary to the greatest good God is so good that of euery euill hee worketh good to his owne and hatred is so euill that the good things of God become vnto it a matter of greater euill Thus is man who was made to the similitude of God become an incarnate diuell or as Augustine cals him Secundus Diabolus inferior onely to Sathan in two respects For whereas Sathan being now very neere sixe thousand yeares olde hath the subtiltie of his Nature wherein also he doth exceed man helped by long experience to doe wickedly Man being of shorter continuance cannot equall him Againe man is clogged with a body which is a great impediment to the perfection and accomplishment of that which his Spirit conceiueth it being farre otherwise with the actions of the bodie which require the circumstances of place and persons then with the conceptions of the minde which without any such thing are perfected Otherwayes if the wickednesse of mans heart brake out as it is conceiued if euery hatefull thought brake out into murther and euery vncleane lust into a carnall act O what a world of wickednesse should then be discouered in man then should it be manifest that Man for similitude of Natures were but an incarnate Diuell as I haue said As the graces of the Spirit keepe one fellowship so disordered affections which vnder their proper name in effect are but vices goe together like the linkes of one chaine For Hatred comes of euill parents Pride begets Anger Anger breeds Enuy and Enuy brings out Hatred If any man loue not the daughter suffoca matrem non erit filia let him suffocate and slay the mother the daughter shall not be Anger is festuca in occulo but if it benourished fit grandis trabes ira enim inveterata fit odium of a mote in the eye of our Conscience it becomes a beame for inveterate anger turneth into Hatred Against this euill wee are to embrace the wholesome counsell of the holy Ghost Let

our sinnes and our infirmities these two a godly man feareth continually the one because by them hee hath fallen from God the other least they should procure a new diuorcement betweene him and the Lord whom his soule loueth And this feare is so necessary to keepe vs within the compasse of godlinesse that if any man be without it hoc ipsum vehementius timere debeat quod non timeat he ought so much the more to feare because he is without feare I haue learned said Bernard by experience that for obtaining and retaining of grace it is very profitable that these three feares succeed by course in the soule of man vt timeas pro accepta gratia amplius pro amissa longe plus pro recuperata If thou haue receiued grace feare thou procure it not to be taken from thee if againe in thy sense thou finde it to be lost feare much more because thy keeper hath left thee and hee is gone from thee that sustained thee And last when againe it is restored vnto thee feare most of all least againe thou procure by thy sinnes that it should be taken from thee Now the obiects of our feare without vs are men of sundry ranckes whom vnder God wee are commanded to feare among whom the first place belongs to the King The second to our naturall Parents Leuit. 19. Let euery man feare his Father and his Mother where wee are to obserue that the infirmities and imperfections of our Parents must no way be the matter of our sport farre lesse of our disdaine if wee feare God and looke to be blessed of God with Iapheth and Sem wee must reuerence them and couer their nakednesse otherwise the contempt and mockry of Parents euen where they deserue it shall bring vpon children the curse of Cham. The third belongs to our spirituall Fathers to whom also wee owe feare and reuerence in the Lord according to that were yee not afraid to speake against my Seruant And the fourth is to al men among whom we should liue of a pure conuersation with feare for if they be prophane they are Sathans snares and wee are to feare least liuing among them wee be tempted to euill by them if they be godly they are the Lords holy ones and we should also feare to offend them Now as our Feare should be set vpon the right obiects so should it be rightly ordered The iudgements of God are not so to be feared that we distrust his mercies nor our sinnes so to be feared that wee misbelieue his promises neither men so to be feared as if they were not vnder God nor shadowes so to be feared as if we had not a most sure word to which wee should take heede and to one of these sorts are to be referred all feares forbidden in holy Scripture The wicked eyther are without Feare their prosperitie encreasing carelesse securitie because they haue no changes they feare not God and againe because I hold my tongue and that of a long time therefore thou fearest mee not And this securitie endeth alway in a most horrible and confused feare or else if they haue any feare it is distemperate and out of order For there is a vaine and blinde feare whereby they feare when there is no cause Psal. 13. and this is the fruit of an euill conscience yet euen the godly are not exempted from these sorts of blinde feares because they are regenerate in a part onely but at length these feares in them are banished and chased away by the true feare of God Againe there is in them a carnall feare the obiect whereof is man this is a feare in extremitie when man is so feared that God is offended of it speaks Salomon The feare of man brings a snare Prou. 29. 25. And from this feare also the godly are not fully exempted this feare made Abraham deny his wife it made Iacob afraid of Esau notwithstanding that God had twise comforted him it made Samuel feare to annoint Dauid least Saul should slay him it made Ionas decline from the calling of God and it made Peter deny his Maister but it is certaine that in the godly the true feare and loue of God at length doth ouercome it Beside this there is in them a seruile feare by which they feare God for his iudgements onely for the most prophane mockers among them are afraid when the Lord shewes himselfe angry as is euident in Pharaoh and this Feare is neuer alone in the godly but conioyned as I said with a feare of God for his mercy which at length shall ouercome and cast out all feare of his iudgements But in the wicked seruile feare encreaseth alwaies vntill it end in desperate feare as we may see in Saul who feared Dauid because hee saw that God was with him and became alwayes his enemie O most miserable and vnhappy condition to hate a man because God loues him to be enemie vnto him because God is with him for as Gods loue towards his owne can neuer end so matter of feare and perturbation to the wicked can neuer be lacking the end whereof can not be hurt to the godly but desperate destruction to themselues As it was vnto Saul so let all thy enemies perish O Lord. And this feare is also in damned Diuels but godly men neuer fall into it For this cursed feare is the daughter of Infidelitie the sister of Hatred the mother of Disobedience and Despaire Timor tristis inutilis qui veniam quia non quaerit non consequitur a sad and vnprofitable feare which neuer gets mercie because it cannot seeke it Hic timor cum infidelitatis filius sit salutaris non est this feare being the childe of distrust cannot be profitable vnto saluation Of all this it is euident that the wicked who cast off the feare of God are not for all that with out feare yea rather as is threatned if thou wilt not feare this great and fearefull name The Lord thy God the Lord shall giue thee a trembling heart and thou shalt feare continually Merito certe omnia timet qui vnum non timet it stands with Gods iust iudgements that hee should feare all things who feares not one to wit The Lord his God The Soueraigne remedie therefore against all disordered feare is the true feare of God if there be any wickednesse in thine hand put if from thee and let not euill dwell in thy tabernacle so shalt thou lift vp thy face without spot and thou shalt be safe without feare This holy feare of God is the beginning of wisdome Pro. 1. 7. yea it is the end of all Eccl. 12 It is Custos innocentiae said Cyprian It is Anchora cordis the anchor of the heart said Gregory which keepes it vncarryed away by the waues of raging tentation vbi timor Dei

in time he repent and turne from his euill wayes And wonderfull it is how this shall conuince the wicked man in the houre of death when their conscience shall stand vp before the supreame Iudge and testifie against him in this manner O Lord I haue giuen this man according as thou deputed me warning euery day for his sinnes and hath terrified him for them but hee would not receiue my correction Oh that impenitent men could consider how this despising of Conscience shall be a great augmentation of their iudgement But on the other part to the children of God Conscience of his speciall mercy is giuen for these two vses first it is as a Paedagoge appointed by God to guide his children in the right way Secondly when they goe wrong it is a diuine warner within them which suffers them neyther to eate nor sleepe long in rest till they returne to the Lord by repentance for as Peter was wakened by the crowing of the Cock and made to weepe bitterly for his sinnes so is the crowing and accusing voyce of Conscience to the godly Thus we see how it is a great benefit to Gods children to haue a liuing feeling and wakeing Conscience for eyther it keepes them that they do not euill or that they continue not in it as we may see in Dauid whose Conscience was more troubled for cutting the lap of Sauls garment then Saul was for cutting off the liues of fourescore seruants of the Lord. Wheras on the contrary the Lord in his anger suffers Sathan so to benumbe the conscience of the wicked as if they were burnt with an hot yron whereof it comes to passe that being past feeling they commit iniquitie with greedines Surely a good conscience is mans paradice vpon earth therefore Salomon called it a continuall feast it is the fruit of righteousnesse and euer bringeth out peace and ioy in these three stands the beginning of eternall life But as Sathan enuyed Adam dwelling in his Paradice so doth he enuy euery Christian that dwels in the Paradice of a good Conscience and therefore doth what he can to entise him to sinne that so he may driue him out of it for which cause we haue neede by daily repentance to take away the euill wee haue done and by godly circumspection to eschew his snares in time to come The Censure But now the small regard which is made of a good Conscience proues that all haue not the Christians disposition who now vsurpe the Christians name CHAPTER V. Of his Affections And first Of his Loue. The Lords Command LOue ye the Lord al his Saints Psal. 31. 23. for they who loue him shall he as the Sun when he riseth in his might Iudg. 5. 31. If any man loue not the Lord Iesus let him be had in execration yea excommunicated to the death 1. Cor. 16. 22. Loue not the world nor the things that are in the world if any man loue the world the loue of the Father is not in him 1. Iohn 2. 15. Hee that loueth siluer shall not be satisfied and he that loueth riches shall be without the fruit thereof Eccles. 5. 9. but keepe you your selues in the loue of God looking for the mercy of our Lord Iesus Christ vnto eternall life Iude. 21. A new commandement also I giue vnto you that you loue one another Iohn 13. 34 yea that you serue one another by Loue Gal. 3. and let the peace of God rule in your hearts to the which you are called in one body and be ye amiable Colos. 3. 15 He that loueth his brother abideth in the light and there is no occasion of euill in him 1. Iohn 2. 10. but hee that loueth not knoweth not God for God is Loue 1. Iohn 4. 7. and Loue commeth of God Euery one that loues is borne of God 1. Iohn 4. 7. therefore loue one another without faining with a pure heart and feruently 1. Pet. 1. 22. that your loue may be without dissimulation Rom. 12. 9. not in word nor in tongue onely but in very deed and in truth 1. Iohn 3. 18. Moreouer loue your enemies blesse them that curse you doe good to them that hate you pray for them that persecute you for if ye loue them that loue you what reward shall yee haue doe not the Publicanes the same Mat. 5. 44. Finally let all your things be done in Loue. 1. Cor. 16. 14. The Christians Prayer for Grace to obay this Command O Lord I know that though I speake with the tongue of Angels if I haue not loue I am but as a sounding brasse or tinckling Cymball and though I had the gift of prophecie and knew all secrets and knowledge yea if I had all faith so that I could remoue mountaines and had no loue I were nothing therefore guide thou mine heart in thy Loue Encrease me also and make me to abound in Loue towards all men Another O God of all patience and consolation grant vnto vs that wee may be all alike minded one toward another according to Christ that with one minde and with one mouth wee may praise thee endeuouring to keepe the vnitie of the spirit in the bond of peace and so our Loue may yet more and more abound in all knowledge and in all iudgement to the glory of thy name through Iesus Christ. The Christians Practise of this Command I Loue thee dearly O Lord my God Psal. 18. 1. the desire of my soule is to thy name to the remembrance of thee whom haue I in heauen but thee and I haue desired none on earth with thee Psal. 73. 25. Surely as the Hart brayeth for the riuers of water so panteth my soule after thee O God Psal. 42. 1. My soule desireth after thee as the thirstie land Psal. 143. 6. and waites on thee more then the morning watch waites for the morning Psal. 130. 6. Yea it fainteth O Lord for thy saluation Psal. 119. 81. And as for the Lord Iesus Christ albeit as yet I haue not seene him yet I loue him and reioyce in him with ioy vnspeakable and glorious 1. Pet. 1. 8. And as for thy Law except it had beene my delight I should now haue perished in my affliction Psal. 119. 92. for thy promises are sweeter then hony to my mouth Psal. 119. 103. and I loue thy Commandements aboue gold Psal. 119. 127. O how loue I thy Law it is my meditation continually Psal. 119. 97. yea for the loue I beare to thy Law I loue the habitation of thy house and the place where thine honor dwelleth Psal. 26. 8. and I desire nothing more then this one that I may dwell in the house of my God all the dayes of my life to behold the beautie of the Lord and to visit his holy temple Psal. 27. 4. for thy Tabernacles are amiable to mee blessed are they who dwell in thy