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
A66558	The vanity of mans present state proved and applyed in a sermon on Psalm 39.5. With divers sermons of the saints communion with God, and safety under his protection, in order to their future glory, on Psalm 73. 23, 24, 25, 26. By the late able and faithful minister of the Word John Wilson	Wilson, John, minister of the Word.; Golborne, J.	1676 (1676)	Wing W2905; ESTC R218560	137,734	239

pain dishonour trouble death and the like then we may love this present state but if otherwise then it concerns us to lay a restraint on our selves as to this particular To this purpose is that of the Apostle Love not the world neither the things that are in the world if any man love the world the love of the Father is not in him 1 Joh. 2. 15. If God favour us with the good things of the world such as health strength liberty peace riches honour we are to be thankful for them and take care we make good use of them but we must not set our hearts on them They do not make any such alteration in our state as we imagine If we have a lesser portion of that our State is a State of vanity and if we have a greater portion of them even the greatest abundance we are still at the same pass our State then likewise is a State of vanity If we gain the things of the world we gain but vanity and if we lose them we lose but vanity If we have them we have but vanity and if we are without them we are but without vanity So that whether we gain them lose them have them or are without them our State is still a State of vanity And shall we go and set our hearts upon vanity No le ts never be guilty of so much folly and weakness Let not either men or Angels have occasion to charge us with any such indiscretion or madness If we will be bestowing our affections le ts do it upon such things as are worthy of them It is observable how happily Davids practise agreed with his Doctrine It was he you know that furnished us with the point I have been insisting on And how did his affections work towards his present State Did his Doctrine and practise clash with each other Had he any great value for that condition which he represented to be a State of vanity No Surely saith he I have behaved and quieted my self as a child that is weaned of his mother my soul is even as a weaned child Psal. 131. 2. So our Translations renders it but in the Hebrew the words run in the form of an imprecation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if I have not behaved c. As if he had said if I have affected great things as my enemies suggest then let me be dealt with accordingly For the occasion of the Psalm as Muis notes seems to be this that some of Sauls Nobles charged David with an affectation of the Kingdom and an aspiring after great things Hereupon he makes his appeal to God and draws him to witness whether he were guilty of any such thing praying that if he were he would avenge himself on him and punish him for it Some conceiving there is an Apo●●opesis in the words suppress the imprecation but others mention it thinking it is contained in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which they render reward As if David had said if I have done any such thing let God reward my soul accordingly or let God recompence it upon my soul or let God deal with me in a way answerable thereunto But whether Interpreters do suppress the imprecation or mention it this is evident that there is one implyed in the word which affords great Emphasis to them The words imports as much as if the Psalmist had said Lord if I have been guilty of any such ambition as my enemies charge me with then let me be disappointed let me lose thy protection and favour nay let me for ever perish By this you see how his Doctrine and practice a greed As he taught that the present State of man is a State of vanity so he carried himself towards it accordingly Sauls servants thought he had thirsted after the Kingdom and such like matters but they were mistaken Even as the child that is weaned disregards the breast so did he the things of the world He had Sauls Crown Throne and Kingdom before him but he valued them not any farther than he might serve the Counsel of God and be useful to his interest He saw such emptiness in them and all worldly things that he made light of them And if we will carry our selves like wise men we must do the like Taking a view of the things of the world and weighing the extream vanity thereof we must keep our hearts at a distance from them And inasmuch as our present State in regard of the inability of the things of the world to make it otherwise is a State of vanity we must in like manner keep our hearts loose from it and not suffer them to be inamoured with it There is not any such desireableness in it that we should let them out upon it and therefore looking upon it as an un 〈…〉 t object for them we must reserve them for such a State as is worthier of them 3. If our present State be such a State of vanity then let 's look out after and labour for an happier and a better State By how much we find this State the worse by so much we should take the more pains for a better The worse the house is we live in the more we lay out our selves in providing one that is more commodious And thus we are to proceed in the present business The more vain and inconvenient we find our present State the more we are to concern our selves in inquiring after and seeking for an interest in a better That there is a State of happiness and that it is a desireable thing to be in it is a principle so deeply rooted in Nature and so generally acknowledged by mankind that I shall not give any one thanks to grant it Men may as soon cease to be men as abolish out of them either the general notion or desire of happiness I know men differ greatly in their apprehension of happiness some conceiving it consists in this others in that yet all agree both that there is a State of happiness and that it is desireable to be in it And for the mistakes which the sons of men labour under concerning it God hath afforded us relief in his word especially in the Gospel whereby Jesus Christ hath as the Apostle teaches brought life and immortality to light 2 Tim. 1. 10. The world had some notice of it before partly from the light of nature partly from the writings of the Prophets but that was only a small hint in comparison of what Christ by himself and his Apostles hath afforded us in the New Testament Therein he do's not only declare that there is such a state but likewise urges us and that with great importunity to seek after it and labour for it Seek you first saith he the Kingdom of God and his righteousness and all these things shall be added unto you Mat. 6. 33. And strive to enter in at the strait gate for many I say unto you will seek to enter in and

sad that he for whose sake all the creatures were in some sort made should be vainer than any of them nay vainer than all of them taken together But thus it is and we are to know it and consider it for our good And 3. It is not thus with one particular man but with the whole race of mankind as they remain in this militant warfaring state 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All Adam all vanity so the Original word for word which our Translators have thought fit to render Every man is altogether vanity Vanity like an Universal contagion hath not only seized upon one or a few but hath overspread the whole posterity of Adam so that all without exception are born live and dye therein There is not any Nation or people under the whole heaven who are not concerned in this matter The Sun it self never beheld that man whose state here was not a state of vanity Had a man the wings of the morning so that he might fly into the uttermost parts of the earth and take a view of the several people thereof he would abundantly find the truth of what I now say and return with this report Oh the state of them all every one is a state of vanity And 4. It is not thus with man only when he is in adversity and things are at the lowest ebb with him but in his highest prosperity when things go best with him Verily every man at his best state c. The word here translated best state is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which how it should be rendred hath I find more then a little exercised the thoughts of interpreters But not to trouble you with a recital of different versions and opinions concerning it the design of the Psalmist in it seems to be this That man when he is in his prime consistency or when he is most erect or established is even then altogether vanity when like Josephs sheaf he stands upright and the sheaves round about him make obeysance to him Gen. 37. 7. Or when like David having overcome all his enemies he is setled in his Kingdom 2 Sam. 22. 1. even then he is altogether vanity That when a man is low in the world labouring under poverty pain sickness disgrace persecutions and the like he should be in a state of vanity is not so incredible but that when he abounds with all the felicities and good things of this life he should be so is not so easie to be apprehended Yet the Holy Ghost who is the most competent Judge in this as well as in all other cases will have us to know that when he is in the best condition and attended with the most favourable circumstances the world can afford him he is even then in a state of vanity 5. For working in us a stronger belief of this truth it is usher'd in with a note of asseveration 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Verily as if the Psalmist had said it is a most real and certain truth and worthy to be believed of all mankind that every man in his best consistency or most flourishing condition even when he may promise himself the greatest measure of stability and happiness is altogether vanity When his circumstances are most benign and favourable and afford the best aspect they are capable of yielding even then he is meer vanity 6. And all this for the further confirmation of the matter is backed with a Selah which I am apt to think with Vatablus and Grotius stands here not only as a musical note directing the fingers in the Temple how to order their voice but as a note of excitation to stirr us all up to greater attention and observation And surely if there be any thing which is worthy the consideration of the sons of men and which may serve to take them off their pride and vain glory and make them base and vile in their own eyes it is this that all of them in their best condition are most certainly in a state of extream vanity And thus I have given you an account of the design extent and Emphasis of the Text And now desire to know how more could have been said in so few words nay in the greatest multitude The Psalmist seems to have served up this truth to the greatest height he could possibly raise it When a man hath studied and said all that ever he can what can he say more than we have here in these words When he hath exercised both brain and tongue when he hath gathered together whatever either wit or language can afford What can he say more than that every man at his best state is altogether vanity The importance of the words being thus laid before you I shall offer you the point I intend to insist on which is this That the present state of man is a state of extream vanity Notwithstanding his splendid appearances his high apprehensions of himself and his great hopes of a Terrest●al happiness yet his present state is a state of extream vanity He ruffles a while in the world makes a great bussle and stirr feeds himself with golden dreams promises to himself fine and delicate things and after he hath exercised himself a season herein in spight of all his pretences and hopes he finds the Text verified in him and that he is no other than a heap of meer vanity To fetch in proof of this from other places of Scripture were needless for the Text it self is so clear and full that to those who acknowledge the Authority of this Book it cannot but be abundantly sufficient However to shew you the agreement of other places of Scripture with this I shall offer you two or three passages holding forth the same thing Hereof God first gave notice in Adams name which signifies earth or dust whereunto he seems to have reference when he saith Dust thou art and unto dust shalt thou return Gen. 3. 19. Not but that if he had persisted in his innocency he should contrary to what the Socinians teach have been free from death for God in pursuance of his Covenant with him would have secured him from it But having deserted his innocency and thereby forfeited the benefit of the covenant he was in himself or in respect of his constitutive principles lyable to dissolution and putrefaction And truly it was not difficult in the frame of his nature and some other circumstances to see that he was designed for a fall And as if this were not sufficient Adam himself taught it in his Son Abels name which is the very word used in the Text and signifies vanity Gen. 4. 3. So early did he see that he and his posterity were designed here for a state of vanity that the second Son which he hath he stiles Abel or Vanity But though these Texts afford much light as to this matter yet there are others wherein this doctrine is much more conspicuous Job 11. 12. Zophar speaking of man saith Vain man would be

8. Isa. 58. 11. To the goodness of his nature he adds his promise This he doth not to secure himself either from unmercifulness or inconstancy but to quicken and encourage them to faith and prayer Such is the veracity and faithfulness of God that when he hath engaged his word of promise he will be sure to perform Though men break their words and covenants are perfidious yet let God be true Let the difficultie as to the performance be what it will his word shall not fail nor his servants that trust in him be disappointed in their hopes Notwithstanding all the appearing unlikeliness that Gods promise to Abraham should be fulfilled to Israel his Seed that they should possess the Land of Canaan when they were in Egypt and sighing under their burdens and Taskmasters yet he will make himself known by his name Jehovah Josh 23. 14. Joshua amongst some of his last words tells the Elders and Judges of Israel and appeals to their own knowledge that not one thing hath failed of all the good things which the Lord spake concerning them All things saith he are come to pass unto you and not one thing hath failed hereof This is farther attested 1 Kings 8. Blessed be the Lord saith Solomon that hath given rest unto his people Israel according to all that he promised there hath not failed one word of all his good promise which he promised by the hand of Moses his servant God will shake even heaven and earth and overturn them rather than one promise of his shall fail 5. He guides them that he may at last take them up to his glory All that care and pains God exercises towards them here is that he may do them good in their latter end Deut. 8. 16. All the Afflictions upon Israel were that he might humble them and prove them and do them good at their latter end See the difference there is betwixt Gods proceeding with the wicked and the righteous All the mercies and judgments of God on them do but ripen them for vengeance and ruin them in the latter end Psal. 92. 7. When the workers of iniquity do flourish it is that they shall be destroyed for ever He puts them in the fat pastures and thereby they are fatted for slaughter Job is a notable instance of Gods dealing and design with the righteous Job 42. 12. The Lord blessed the latter end of Job more then his begining And the Apostle mentions that ye have heard of the patience of Job and what was the end of the Lord. Psal 37. 37. Mark the perfect man and behold the upright for the end of that man is peace So in the Text Thou wilt guide me with thy counsel here and after receive me to glory This is not only a part of his kindness but it is in order to farther kindness He leads them saith Gejerus per Aspera ad Astra even by Hell to Heaven Object The next thing is to answer an Objection Doth God guide his people with his Counsel here How then comes it to pass they fall into such mistakes and miscarriages and those of an hainous nature As David guilty of gross miscarriages that complicated sin in the matter of Uriah Peter denying his Master with Oaths and execrations Did they look like those that were guided by Gods Counsel or Satans temptation an enemy to mankind and especially to the Church and people of God To this it is answered Answ. 1. This was not because he did not afford them Counsel but because they did not take his Counsel There was Counsel enough in the book of nature reason Conscience and the word of God that if they had taken heed to it they had not fallen so foully as they did 2. When I said he is an effectual guide I did not mean as to the preserving them from all sin but for the working of them to a state and life of saving holiness here and the lifting of them up to glory at the last Christ prayed for Peter that his faith should not fail the root of it dye though it was much weakned as to the act of confession which is the fruit of faith with the heart man believe thunto righteousness and with the mouth confession is made as a fruit and sign of the inward perswasion the current of Peters faith was stopt but the spring remained God hath entered into a Covenant of grace with his people by which he hath engaged himself to lead them through the valley of Achor unto the Land of rest though they may have many wandrings yet they shall not perish in the wilderness 3. Whereas he doth not guide them so as to preserve them from all sin but lets them fall into mistakes and miscarriages it is that he may make them more humble and exalt his own grace in the pardoning and saving of them As to instance in Paul that after he had faln into such mistakes and miscarriages God should receive him into favour He was a great sinner yet adhered to the letter of the Jewish Law as touching the Law blameless he was injurious a Persecutor he breathed out threatnings he was mad against the Church a zealot to do mischief Christ lets him go on after he had consented to the death of Stephen not only go so far when he might have laid him at his feet before but he lets him run on that in him he might manifest the riches of his grace and make him base and vile in his own eyes God who is rich raiseth to life those that were dead in sins Now was that eminent vessel of mercy ravished with the sense of Gods great goodness that had mercy on him and made him a Minister of reconciliation Ephes. 3. 8. Whereof I was made a Minister according to the gift of the grace of God given unto me by the effectual working of his power unto me who am less than the least of all saints is this grace given Oh that I should preach the Gospel how astonishing love and grace is this that the glorious Gospel of the blessed God should be committed to my trust that I should be enabled and counted faithful putting me into the Ministry who was before a Blasphemer and a Persecutor and injurious He thinks he can never think speak enough of this grace never acknowledge and give praise enough to God Amongst all the Apostles none so great an admirer of free grace as Paul How low thoughts hath he of himself not worthy to be called an Apostle because he persecuted the Church of God Thus notwithstanding the enormous outrages of those that are Gods chosen his grace shall fetch them in and notwithstanding great failures his called shall have grace enough to bring them unto glory 2. Use of Informat 1. Of the goodness of God as he expresses it in admitting them into Communion with him and holding them by the right hand So in receiving them up into glory Ephes. 2. 6. He hath raised us up