Selected quad for the lemma: enemy_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
enemy_n	arise_v	let_v	psal_n	977	5	8.3305	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A00003	A sermon preached at Paules-Crosse the second day of Iune, being the last Sunday in Easter terme. 1622. By Thomas Ailesbury student in diuinitie	Ailesbury, Thomas, fl. 1622-1659.	1623 (1623)	STC 1000; ESTC S101513	32,856	62

in my distild riuers of teares Her haire that insnared many serues her for a Towell to wipe her Sauiours feet Her lips which had inticed many serues her to kisse not cease to kisse the same feet her teares had washt her haire had wip'd And so Quot oblectamenta tot holocausta saith Gregory The baits to vanitie are conuerted into Holocausts of Repentance The second resemblance is in the new birth b Psal 103.5 Who reneweth thy youth like vnto the Eagle Re●o●at one novi homin●● The E●gles breake their bills vpon a stone and so are renewed in their age The rocke is Christ vpon whom the Saints breake their hearts by repentance and so in their soules are renewed Paul had c●st his bill and feathers too when he said c Galath 2.20 Now I liue not but it is Christ that liueth in me Extinctus fuit saeuus persecutor viuere cepit pius Praedicator saith d Homil. super Si quis vult venire c. Gregory The sword is turned to the word persecuting into preaching and he that breathed out threatnings against the men of God breathes out Gods threatnings against the men of this world and so was renewed like vnto the Eagle The third is in the clearenesse of vision The Eagles can looke vpon the Sunne V●●●o is la●●tate 〈…〉 The pure in heart can see God but the light shineth in darknesse and the darknesse comprehendeth it not Our Lord * 〈…〉 pronounceth the Disciples eyes to be h●pp● Bl●●●ed are the ●yes that se● the things that you see c. A speciall prerogatiue that hath beene d●n●●d to Kings and Kings desiring to see to Prophets and many Prophets which hau● not seene them f 〈…〉 Beat●●on quia diuites c. Blessed not because you are rich you are great you are mighty but because you haue seene haue seene Adam and his lost by sinne Adam and his recou●red by Christ haue seene God become your Sauiour and shall see your Sauiour come to iudgement The fourth resemblance is in their lofty flight g 〈◊〉 39.27 Doth not the Eagle mount vp 〈…〉 and make her n●●● on high saith Iob. So is it with the S●ints as their conuersation so their contemplation is as high as heauen Humble hearts yet lofty thoughts that reach the skies h 〈◊〉 5. de 〈…〉 S. Bernard obserues that in the glasse of contemplation there are three steps to the diuine vision 1. Ascensus 2. Excessus 3. Raptus The first naturall whereby the Philosophers in the Glasse of the Creatures haue ascended to the knowledge of one Creator The second of grace whereby the faithfull in the glasse of the Scriptures know God as their Creator and Redeemer The third of glory when the Saints shall see him face to face as Paul that was caught into the third heauens and there heard words not to be expressed Prima visio optat Secunda odorat Tertia gustat The vision of nature wisheth for that of grace That of grace doth but salute that of glory But in that of glory shall we see and taste how gratious the Lord is The last resemblance is in the secrecy of the way One of those things which the Wise-man admired was i Prou. 30.19 the way of the Eagle in the ayre V●e occultatione See them flie we may discerne their way we cannot The Saints their good workes are seene of men but their intention with what minde they doe them is not discerned k Greg moral in Iob lib. 8. c. 127. S. Gregory notes that our Sauiour saith Let your light so shine before men that they may see your good workes c. yet he addeth againe Take heed that you doe not righteousnesse to be seene of men which he reconcileth sic opus fiat in publico vt intentio maneat in secreto Let your good workes shine but not your intention Seeke not your owne glory but that the spectators may glorifie your Father which is in heauen Thus haue we viewed these fainted Ea-Nothing letteth but that now we may passe to the gathering together In the vnfolded parable of the Sower the reapers are the Angels Matth. 13. which shall gather the wheat into his garner that is the elect into his kingdome and in another place the l Matth. 24.31 Elect shall be gathered from the foure corners of the world The world the corners the vtmost coasts thereof shall be searched that the Saints may be collected The Eagle of a most swift slight this gathering shall be speedy In a moment in the tw●nckling of an eye at the last trumpe And the Apostle m 1 Thess 4. vlt. Raptemur in nubibus we shall be caught together in the clouds as the lightning that cutteth the Hemisphaere from the East to the West in a moment so shall the comming of the Iudge be such shall the gathering together of the Eagles be Here by the way I may not scatter what n Elector●●● e●t co● r●ga●● p●o●●m●●●●di●e ●ast Math 24. Ferus hath gathered How the godly are said in holy Scripture to be gathered and the wicked to be dispersed Gather thy Saints together saith the Prophet o Psal 68.1 Let God arise and his enemies shall be dispersed saith the same Prophet The wicked are as chaffe which the winde shall scatter Psal 1. The godly are as the Eagles which shall be gathered together The memory of the wicked is likened vnto ashes because of their dispersion but the iust shall be had in perpetuall remembrance But the place The place is that the Disciples most desired to know in which they are least resolued no set place set downe where these Assises shall be holden but generally intimated Vbicunque c. p Hilar. in Mat. 24. Canon 25. S. Hilaries opinion is That he shall there iudge the world where he suffered for the world Illic claritatis adventus expectabitur c Most fit that his glory should be there splendent where it was most dazled with ignominie where hee dyed as a malefactor thereto iudge malefactors where the Crosse was there the Tribunall to be Therefore he saith Where the dead body is there shall be this gathering this assembly The Schoole-men generally affirme That the place shall be the valley of Iehoshaphat grounding themselues vpon that of Ioel q Ioel 3.2 I will gather all nations together and will bring them downe into the valley of Iehoshaphat will plead their cause c. And r Ribera comentar●n Ioel. cap. 3. Ribera is so vehement for this opinion that he demands Qua fronte With what a face any can reiect it It being so sutable to the letter that * Nihil fere certum aut exploratum habebimus in Scripturis we shall haue no certainty in the Scripture if we forsake it That there is such a valley knowne by that name on the Nor●h-side of Hierusalem and at the foot of Mount Oliuet Historians

relate But why it hath that denomination seeing Iehosaphat was not there buried but in the Citie of Dauid none of them declar● ſ Supplem 4. p●rt q 88 art 4. Res ondeo dicendum non potest multum per certitudinem sciri sed probabiliter potest colligi ex Scripturis Caluin Gualter in Ioel. Aquinas after he had said what the Iesuite out of him hath repeated and somewhat more yet doth not certainly determine but probably coniecture that to be the place And with Riberaes leaue it is more consonant to the literall sense That God will deliuer his people from the hands of the Assyrians to whom they were now captiuated And that hee might comfort them the more he doth allude to that miraculous victorie t 2 Chron. 20. that God gaue to Iehosaphat For listen Ribera as the Lord did then cause a ciuill discord and mutinie to arise in the Enemies campe wherein the children of Ammon destroyed those of Mount Seir therefore the place was called the valley of Beracah or blessing So is the Lord able to deliuer you out of the Assyrian yoke and to gather you from among the Nations Therefore whether Christ shall iudge in the ayre or on the earth in Mount Caluary or in the Valley of I●hosaphat we place it inter scita Scholae to be discussed in School●s not inter articulos fidei to be imbraced as an Article of our beleefe The circumstance of the place where m●kes me call to minde the time when the day of iudgement shall be which is ●s much or more vncertaine then the former so sealed vp that u Math 24 3● of that day and houre knoweth no man no not the Ang●ls saith our Lord but my Father onely It transcendeth the knowl●dge of man It transcendeth the knowledge of Angels and as it seemeth by Saint Mark● of the Sonne too who addes * Mark 13.32 not the Sonne but the Father Of man there is no maruaile who is ignorant of many things he is bound to know Neither is there any great scruple of th● Angels for though they see him that seeth all things yet in him they doe not see all things but thos● obiects that concurre to their Beatitude as the x Non 〈◊〉 ad intel●●●● 〈…〉 alia 〈…〉 14 〈…〉 Schoole-men haue bounded that * 〈…〉 too too large spe●ch of Gregory All th● doubt all the scruple and difficultie lyeth in Christ how he should be said not to know the day of iudgement Some haue thought this clause neque filius to haue beene crowded into the Text by the Arrians and Agnoaetae y Lib. 8. Epist 42 S. Gregory ad Eulogium layeth downe three expositions of the Fathers The first is that it is not to be referred to Christ the head but vnto vs the body as in the Scripture by reason of the mysticall vnion things are viz. Whatsoeuer you doe vnto these you doe it vnto me So it will be Christ knew it not in his members that is the Church knew it not But this is iustly discarded by z Bellar. lib. 5. de anima Christi cap. 5. Bellarmine for if Christ had not knowne it but in his members why doth hee adde no man no not the Angels seeing men and Angels are members of the mysticall body Secondly he knew it not because he hath not made vs to know it As God said to Abraham a Gen. 22.12 Now I know thou fearest me that is I haue made thee and all that know thee for to know it As we say now the Sunne shineth clearely now it is darkned not that euer claritie is separated from the body of the Sunne but that sometimes his light and beames are withdrawne from vs. So we say it is a ioyfull or sorrowfull day not in it selfe but because it is to vs either ioyfull or sorrowfull So our Sauiour knew not th●s day because he hath not made vs to know it Thirdly Christ knew this day in natura humanitatis but not ex natura humanitatis The man-Christ knew it but not as man in ipsa but not ex ipsa in the manhood but not by the manhood but speciall priuiledge of reuelation The b 〈…〉 4. q. 1. 〈◊〉 4. 〈…〉 Schoole-men tell vs of a twofold knowledge in Christ in verbo and in genere proprio The first whereby he seeth all things in the eternall Word The second whereby he seeth them in themselues And this againe is twofold either infused or acquisite His infused knowledge was powred into his manhood in the act of his conception when all knowledge the finite creature could be capabl● of was granted vnto him wh●reby he discerned all things But besides this he had an acquisite and experimentall knowledge whereby experience acquainted him with many things that practically he knew not before And in this respect if in any may he be said not to know the day of iudgement ●●●●nst Vbiq 〈◊〉 One thing more occurres vnto mee Christ saith not Vbique corpus but Vbicunque not that his body is euery where but wheresoeuer As he tooke on him the nature of man so that nature was finite had all the properties of a created natur● therefore had an vbi was contained within the limits the superficies and bounds of place Therefore locall motions are ascribed vnto him in the Scripture where he is said to descend and ascend and goe vnto the Father And after his resurrection Surrexit non est hic He is risen he is not here therefore he is not euery where The monstrous and new sprung error of Vbi quitie as c 〈…〉 carnal cap. 12 Bellarmine excellently obserueth euerteth all the Articles of our Creed that we beleeue touching the manhood of our Sauiour of his conception how could he be contained within the straites of blessed Maries wombe if hee be in all places how was he nayled to the Crosse if euery where how wrapped in linnen cloathes how intombed in a Sepulchre if his body be so spacious that it knoweth no limits how ascended he into heauen and d Acts 3 2● how doe the heauens containe him if hee bee not contained in any compasse It is true we acknowledge a Communication of properties and that not Rationall but Reall yet not of the natures but personall vnion not inherently in the natur●s but personally in the person of the Sonne of God So wee say that Christ is euery where and that the Virgins Sonne created the world not by the propriety of natures but by the communication of properties as e Non per proprietatem naturarum sed p●r communicationem proprietatum L●b 3. Sent. di●● 22. ● 2. Al●d est diuinitatem communica● humanitati aliud inhabitare Bellar. lib. 3. de Incar Christi cap. 16. Bonauenture acutely Neither are we ignorant of that of the Apostle In him dwelleth the fulnesse of the Godhead bodily yet it is one thing to dwell and another thing to bee communicated because of