Selected quad for the lemma: enemy_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
enemy_n	apostle_n	death_n	sin_n	987	5	4.8284	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A14794	Domus ordinata A funerall sermon, preached in the citie of Bristoll, the fiue and twentith day of Iune, 1618. at the buriall of his kinswoman, Mistresse Needes, wife to Mr. Arthur Needes, and sister to Mr. Robert Rogers of Bristoll. By Iohn Warren, minister of Gods word at Much-Clacton in Essex.	Warren, John, Vicar of Great Clacton.	1618 (1618)	STC 25094; ESTC S100741	20,600	48

against thee thine heire and that with a lowder note then thy sicke heart or voyce is able to reach vnto Oh remember Samuel how hee would cleare himselfe with all care Whose oxe haue I taken or whose asse haue I taken 1. Sam. 12 13. remember what Abraham saide to the King of Sodome that hee would not take of his so much as a shooe latchet least thou shouldest say I haue made Abraham rich Gen. 14.23 Secondly to order this store-house whosoeuer will bee helped by God in sicknesse and in time of neede must bee open handed to the poore to such is God a helpe in sicknes mark the Psalmist Blessed is hee that considereth the poore and needr Psalm 41.1 How is hee blessed The Lord shall visite him when hee lyeth sicke vpon his bed in the third verse of the same Psal When one lyeth sicke vpon his bed it is a comfort to bee visited by his friends yet of some may it be sayd as Iob sayd to his friends Miserable comforters are yee and Phisitians of no value Iob. 16.2 one commeth and talketh of your olde madde prancks with a madde minde another commeth and hee is full of contention with you a third commeth and hee is all for the world with you a fourth commeth and he is all in the passion of those to whom Saint Paul saith What doe ye weeping and breaking my heart Act. 21.13 all miserable comforters but when God commeth to visite thee in thy sicknesse Oh the grace and peace that hee shall speake vnto thy soule neuer man spake as hee will speake Put thy store-house then in order so as they that are in need may by thee be remembred and God will remember thee and visite thee in time of neede The spaniell that commeth to some deepe or large ditch or riuer ouer which hee cannot get vnlesse hee swimme will vse the benefit of the water to swim ouer but assoone as he hath passed to the dry shoare hee will shake off the superfluous water and so moysten the dry ground You haue a great Sea of this worlde to passe ouer when you come from your mothers wombe ere you come to your graue you vse your wealth as the water by helpe whereof you may swimme ouer when you are vpon the shoare Oh shake off from your aboundance that which may refresh the weary and needy soule Make you friends with the riches of iniquity that when yee shall want they may receiue you into euerlasting habitations Luk. 16.9 Thirdly in disposing of the other part of the store-house to giue all to strangers and not to wife and children or the nearest in blood of the same familie seemeth to be contrarie to the lawe of nature and the rule of Saint Paul If there bee any that prouideth not for his owne and namely for them of his housholde hee denyeth the faith and is worse then an infidell 1. Tim. 5.8 Abraham gaue all his goods that hee had to Isaack to the sonnes of his concubines hee gaue gifts Gen. 25.5.6 In the family then there is respect to bee had who is to haue more who lesse And by the speech of old Iacob to his eldest son Ruben it seemeth to be grounded vpon the law of nature that the eldest sonne should bee most regarded Ruben mine eldest sonne thou art my might and the beginning of my strength the excellency of my dignity and the excellency of my power Gen. 49.3 although for some especiall causes it hath otherwaies come to passe as that Ephraim is preferred before Manasses Gen. 48. and the elder shall serue the younger Rom. 9. and as for that lex salica whereby women are debarred from inheriting it seemeth contrarie to the course which God took for the daughters of Zelophehad Num. 27.7 I will not say more but this that it seemeth vnreasonable to leaue one amongst many children a coach to ride in and the other scarcely a paire of shooes to walke with one all and the other none and vngodly it is to leaue all well without an earnest praier of the blessing of God vpon all Thus must the store-house be set in order 3. And now I come to the closset-house to shew how that must bee put in order and by this closset-house I meane the close house of a mans soule and conscience close as yet from the world but to God onely open and to a mans selfe And indeed although a man put all the rest in order if he doe not put this house in order how much better is hee then Achitophel of whom the Scripture saith that hee put his housholde in order and hanged himselfe 2. Sam. 17.23 for such a man ordereth his wealth and vtterly ouerthroweth himselfe How this more priuate closset-house must bee set in order if wee well consider wee finde that as the soules internall operations are either in knowledge or in the more particular working of the affections and of the will so the meanes to put the house of the soule in order against death are either in meditation or in action And first in meditation there must bee diuerse things ordered by keeping the soule in often meditating vpon these three things first to meditate of death secondly of this life and thirdly of the great change which will happen to diuerse men presently after death First by meditation of death and often thinking thereof before it commeth I know that to many worldly-minded men whiles they are in health and wealth it is euen as death but to thinke of death Oh death how bitter is the remembrance of thee to a man that liueth at rest in his possessions Ecclesiast 41.1 better thoughts for him hee iudgeth to be the remembrance of his neighbours misery his owne worldly felicity his full bagges his great store-house of costly buildings Is not this great Babell which I haue built Daniel 4.27 and thus they spend their dayes in wealth and suddenly they goe downe to the graue Iob. 21.13 I know that the Emperour Otho did iudge it to bee the part of a cowardly and weake minde often to speake and thinke of death But our blessed Sauiour who is farre greater then the greatest of the sons of men did very many times both thinke and speake of his death to his disciples to leaue vs an example that whosoeuer will prepare himselfe for death must thinke of it many times in his life But what should a man thinke of death That a man may well meditate of death so as he may thereby put the house of his soule in order for death there are three things to be meditated on First let a man remember what death is to all men by nature and there hee shall finde that death neuer came into the world but by sinne By sinne came death 1. Cor. 15.21 The wages of sinne is death Rom. 6.23 and by that meanes entring with an enemy it selfe also is an enemy to the nature of man so is it called by the Apostle The

last enemy that shall be destroyed is death 1. Cor. 15.26 Life of it selfe is a great blessing of God to euery liuing thing and no liuing creature but will striue to preserue the life of it selfe and to shunne death the poore worme or bird tam viuit vitâ quám Angelos said Saint Austin and is desirous to preserue its life as the Angels would preserue theirs And that they may doe so God hath giuen to euery liuing creature some pleasure or lustre whiles they liue and ordered things so that few or no liuing creatures dye without pangs yea euen very hearbes trees when they die lose their lustre and beauty euery liuing creature therefore euen from the highest Angell to the meanest plant either by reason sence or naturall instinct shunneth death as an enemy Yet this enemy which when it commeth bringeth pangs when it is come spoyleth the naturall lustre in all things must wee meditate to yeeld our selues Put the house of thy soule in order with this meditation Secondly meditate what death is to euill men beasts die and after the few pangs of death they feele no more a wicked man dyeth and when hee is heere dead yet hee is not all dead but with an endlesse lingring death is alwaies dying in endlesse torments so that he cannot bee altogether dead the soule perisheth Non it a vt non sit sed vt male sit essentialiter viuere non amittit sed beate viuere perdit said Gregory in the fourth of his morrals The soule perisheth not so that it dyeth but so that it liueth most miserably if it felt no more after this death there would bee an ende of paines but after this bodily death by reason of their paines men shall seeke death and shall not finde it and shall desire to die and death shall flee from them Reuel 9.6 Here in some sore sicknesse great losses heauy crosses men wish for death what are all the troubles of this life to those after bodily death wee may well here take vppe the wordes of the heathen man who saide that death was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of all fearfull things the most fearefull How may a guilty man who hath spent his dayes in iollitie at the houre of his death crye to his trembling soule as the Emperour Adrian did Animula vagula blandula Hospes comesque corporis Quo nunc abibis in loco Pallida rigida nudula Nec vt soles dabis iocos Oh my wandring flattering little soule the guest and cōpanion of my body into what places art thou now to goe pale affrighted naked neither as thou wert wont shalt thou henceforth make me merry By this meditation of death Put thy house thy closet-house in order that thou mayest shun this euill in death Thirdly meditate what death is to good men In the greatest pangs of death they feele ioy after death they lose not their lustre but get a farre greater then euer they had true it is that euen of the Saints Saint Paul saith to thē death is an enemie 1. Cor. 15.26 But such a one as being now conquered serueth but for the glory of the conquerers The naturall man shunneth death the sanctified man although hee stay till death come yet he desireth to be dissolued Philip. 1.23 death is to mee aduantage Phil. 1.21 Vsurparis ad laetitiam mater maeroris vsurparis ad gloriam gloriae inimica vsurparis ad introitum regni porta inferni Bern. in cant ser 26. Thou art now vsed to mirth O mother of sorrowes thou serueth vs to glory O enemy of glory thou helpest our passage to the kingdome which wert the gate of hell it bringeth vs to the ioyfull presence of the Trinitie where all the Angels and blessed Saincts will ioyfully embrace vs after all our labours ended Oh let this meditation of this happy estate after death serue for vs to helpe to put thy house thy closset-house in order I will be and haue beene very briefe in these things the time compelleth mee Secondly let a man meditate what this life is men are fond of it That skinne for skinne and all that euer a man hath will he giue for his life Iob. 2.4 therfore it should seem to be a most matchlesse thing God forbid that I should by wordes or thought debase so glorious a work of the liuing God as life is Yet what our life in sinne hath made life to bee let mee speake a little First when wee consider some in their wealth beauty honour and strength it appeareth I must needes say a beautifull life but yet euen as it is then it is but as that mare vitreum the Sea of Gods Glasse Reuel 4.6 a Sea full of surges troubles waues of discontent and enmity and besides brittle as glasse whiles riches take them the winges of an Eagle and speedily forsake their owners so to honour beauty strength the most glorious life therefore is but brittle and troublesome Secondly consider a man plagued for his offences with many crosses not one amongst many but taketh vp the complaint of Iob crying out Wherefore is the light giuen to him that is in miserie and life vnto them that haue heauie hearts which long for death and if it come not they would euen search it more then treasure Iob. 3.20.21 But thirdly consider a good Christian who in his estate outwardly is content satisfied he no doubt desireth earnestly to serue God sincerely yet the best are diuerse times ouertaken by sinne that they sinne and then repent and by and by sinne againe and then repent againe then sinne againe and repent againe so that they are forced by sinne creeping on so fast to cry out O miserable men that wee are who shall deliuer vs from the body of this death Rom. 7.24 Oh how blessed a thing is it to liue but such a life in such a place as not onely all teares shall be wiped from our eyes but all sinne from our soules where wee shall bee fure wee shall neuer sinne more In this life wee cannot but sin Thus meditating what this life is to all sorts thou wile bee helped to prepare thy selfe the more willingly to embrace death and to put thy house thy closet-house in order Thirdly that wee may haue our soules the better prepared for death let vs consider the great change which shall happen to diuers men after death many which haue seemed happy in this life in the next life shall be most miserable many which in this life haue seemed contemptible in the next worlde should truely be most glorious As appeareth by Lazarus in this life most miserable in the next life most happy as the Rich man after his costly raiment and delicious fare in this life beggeth miserably and is denyed vtterly a cuppe of water to coole his tongue Ioseph did place Manasseth to the right hand of Iacob and Ephraim to his left hand but Iacob blessed Ephraim with his right hand and Manasseth with his