Selected quad for the lemma: enemy_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
enemy_n	david_n	great_a	saul_n	1,241	5	9.2078	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A44245	Motives to a good life in ten sermons / by Barten Holyday ...	Holyday, Barten, 1593-1661.	1657 (1657)	Wing H2531; ESTC R36003	137,260	326

rugibus were more wit than truth since the Name of the place was more ancient than the Abuse In which place was Molech the Idol of the Ammonites of stature High for Substance of Brasse for Contrivance Hollow and by some held to be the same with Saturne It was of a stately size the Head whereof was like the Head of a Calfe but the Body like the body of a Man whose armes were spread open as ready to receive the children that were offered in Sacrifice to him fire being for that purpose put into the hollow of the Idol unto which the children being compell'd to goe fell into a fire To this Idol belong'd seven roomes for the severall kinds of Offerings that were brought unto him the seventh whereof was for the Children which as some think only passed between two fires by way of ceremonie to testifie their conservation and so there future service unto Molech But others take the Phrase to passe between two fires to signifie they were burn'd Indeed for what purpose els had a certaine place in the vally been called Tophet mentioned in Isaiah ch 30.33 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a drum but because as it is related they beat drummes to out-noise the cryings of the Children whiles sacrificed that so the Parents might not be terrifyed For this was a free Sacrifice and therefore as they believed not to be disgraced with unwillingnesse And as for the custome of passing between two fires it may yet be admitted as a ceremony without the burning in use also among the Heathen so that both are taken for truth but the Burning is here intended With this impiety though thus cruell were yet even Ahaz and Manasses Kings of God's People defiled deserving to feele a worse Gehenna that made others feele This Devillish was his worship yet conceiv'd to have been the wretched Imitation of holy worshippers even Abraham and Isaac Sathan's Art and Malice making Cruelty be esteemed Devotion the Heathen neighbours of Israel as appeares Numb 14.14 being unacquainted with the affaires of Israel But as Molech signifies a Prince and the Devil is by permission Prince of the Aire so is he but for a time permitted Bad Kings there were and a good King there was even good Iosias who destroyed the graven Image of the Grove which Manasses had placed in the house of the Lord 2 Kings 21.7 and burn'd it and stamp'd it to powder ch 33.6 and brake in pieces the Images and cut down the Groves and filled their places with the bones of men v. 14. And in this Vallie of Hinnom as it is in Ieremie chap. 7. did that Prophet break the earthen Vessell telling the Iewes that God would for their iniquity so breake that City and make it as Tophet Iere. 19.11 12. This was Gehenna the Gehenna of Fire whence S. Ierom would inferre that there is also a Gehenna of Cold. But though it be true that in Hell there shall be gnashing of teeth which we may conceive may be from the extremity of Cold yet since in the first Gehenna there was no extremity of Cold it were an impropriety to expresse that torment though in Hell by the condition of Gehenna A Gehenna of fire then Hell is called not to implie a Distinction but a more powerfull expression Which expression S. Iames also uses ch 3.6 when he sayes that the Tongue is set on fire of Hell in the Originall it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is set on fire by Gehenna the same thing expressing both the sinne of the tongue and the punishment S. Iohn calls Hell a Lake of fire burning with brimstone Apoc. 19.20 But most aptly does our Saviour here call it the fire of Gehenna for the threefold representation of the filthinesse the Burning and the outcry of the place Will ye see the difference now in the punishment of Anger In the Judgement it is by some observed that the Condemnation was uncertaine that in the Councell it was certain though the Punishment uncertaine but that in Gehenna both were certaine Will you next compare the sinnes and the Punnishments There may we with feare and wisedome observe that our Saviour tries Anger though expressed but by signes in no lesse Court than that of Three and Twenty Judges as if we should say at the Publique Assizes and so tries even the first degree of Anger without a cause in the same Court wherein the Iewes tried Murder Next we may observe that the Reproach express'd by Racha he judg'd worthy of a Nationall Judgement in the Councell but wrongfully to object to any a wicked Life he judg'd worthy to be punish'd Like a wicked Life with the fire of Hell Now all these things the Iewes understood they were more known unto them than their sinnes And shall not then the Danger of anger be as well known unto us a danger to the soule more visible than the Soule a danger to the body no lesse sure than Death Wrath kills the foolish man saies Eliphaz the Temanite Iob. 5.2 yet if any should hope That may be long in doing the wise man Eccl. 30.24 will put us out of that mistaking hope telling us that wrath shortens the Life Nay before death it presents the distortions of Death making man as unseemely as his passion in which condition the Looking-glasse may be an unfained witnesse and instruction O how it exulcerates the Mind says S. Ambrose how it dulls the sense changes the speech darkens the Eie and disturbs the whole Body Many says S. Chrysostome I have known that by Anger have got diseases many that have lost their sight Anger then must be a great disease that is the cause of diseases and must be a great grief that deprives man of the pleasure of the eie By frequent anger saies S. Austin to Nebridius the Gall increases and reciprocally by the increase of the Gall Anger againe increases Does man then Love himselfe he should then hate his passion this passion and by a lesse evill he may thus be cured of a greater and by the pollicy of Morality make a lesse enemy helpe him against a greater But if we will not be so kind to our selves we must be so just to another Can any consider how David us'd Saul yet rather imitate Saul than David shall good example make us bad shall we not rather by kindnesse make a brother than by anger loose him Can any consider how Moses used the people and be no better than the people compared with Moses Did not they Murmure Did not he pray Were not they angry Was he angry Should they have been angry should not he have been angry Their anger was his honour his patience was their shame Though then we cannot be like Moses let us not be like the people Let us not be so bad as the people to Moses let us not be worse then the People to one another Can any consider how Ioseph used his brethren and use his brother worse who is not worse than