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
A95064	The danger of vowes neglected and the necessitie of reformation: or, A sermon preached before the Right Honorable House of Lords, at a late solemne fast in the Abbey Church at Westminster, May 27. 1646. By Francis Taylor B. in D. pastor of Yalding in Kent, and a member of the Assembly of Divines. Published according to order.	Taylor, Francis, 1590-1656.	1646 (1646)	Wing T272; Thomason E338_10*	20,503	31

No doubt it was a great griefe to David and other godly men that g 2 Sam. 21.1 Saul had broken the vow made to the Gibeonites and it appeares it brought much trouble to Israel even a famine of three yeares one succeeding another Thirdly Reason 3 God raiseth up enemies to afflict those that neglect their vowes as the h Iudg. 16.20 Philistines against Sampson So here Jacob was afraid lest God would have done the like to him as appeares in the end of the former chapter And these enemies God makes to doe his work when they think they do their own The King of Babylon though he went only to revenge his own quarrel on the King of Ludah yet he brings him i Ezek. 17.20 into Gods net for a punishment of his perjury Fourthly Reason 4 because there is a kind of perjury in failing in performance of vowes I will not say that oathes and vowes and covenants are all one in every circumstance but certainly they are cousen germans at least and can hardly be separated k Psal 119.106 I have sworn saith the Psalmist and I will perform it that I will keep thy righteous judgements And was not that oath a vow l Gen. 3.48.50 Tumulus restu Deus testu Tumulus sacramenta●iter quia signum est testisicans de re gefia ad posteri aten● Deus propriè quia testatur in conscientiam de pacto into attestabitur suis iudiciis vindicta adversur periures God is called to beare witnesse of the covenant between Laban and Jacob and so is the heap of stones also yet with a great deale of difference the heap is a witnesse sacramentally as it were it remained as a token of that league But God is properly called to witnesse as one who heard all their words and would testifie the truth to both their consciences and by judgements on the party that should break it He that vows and payes not is a perjured person saith m Voven● nē solvens peierat Bern de praec dispens cap. 20. Bernard This perjury makes our sins the greater especially in those things that we ought to do if we had never vowed them as cyphers added to a figure may make one a thousand Perjury is a sin odious to the Turks and Mahometanes n See the Turkish history Amurath when Uladislaus by the perswasion of Julian the Popes Legat had broken his covenant with him and fought against him drawes the Articles out of his bosome calls upon Christ for vengeance on his perfidious servants In this battell were slain both the King and the Cardinall over whom the Author of the Complaint of Hungery infults saying o I n●●● Iuliane dic Reg● tuo apud ●feres Haereticis fidem non esse servandam Quaerela Hungaria Goe now Julian and tell thy King in heil that he need not keep faith with heretickes Yea this sin was odious in the very heathen p Senatorum i●nus perfidia Carthaginensium i●sestus succlamat per ques Deos fo●dos acturi essent cum ●o● perquos anto ictum fefellissens Per cosdem inquit Asdrubal qui ●am infesti fun●●aedera violantib●● Livius Hist-ab urbe cond lib. 30. When the Carringinion in a low estate sent Embassadors to Rowts to defire conditions of peace one of the Senators offended at their former perjury demands by what God they would swear for they had deceived those gods by whom they had formerly sworn Asdrubal answers by the same Gods that sit so heavie upon them that break covenants When Tissaphernes had obtained a truce from Agesilaus and had sworn that in that short time he would procure liberty for the Grecian Cities in Asia but contrary to his oath gathered souldiers to fight against him Agesilaus kept the truce till the time expired and then sent a message of thanks to Tissaphernes q Habere se magnam ipsi gratiam quòd perjurio Deos sibi infestos reddid●sset Graetis verò belli socios Xenoph. c. 4. vitae Agesil that by his perjury hee had made the Gods his enemies and engaged them to assist the Grecian Army in the war We read also that one Epicidides going to enquire at the Oracle of r Iusiurandi sed filia nominis expers Trunca pedū manuumque celerrima sed tamen instat persequiturque virum dum stirpem fundtus omnem bauscrit Nic. Chron. Hist Imp Manuel Com. Delphos received an answer That perjury would pursue a man till it had rooted out all his posterity So odious was this sin to men altogether ignorant of the true God And do we marvell then that God sends plagues upon his people for neglect of vows made to himself It is now high time to come to the third observation which is this God will at length rub up the memories of his servants Doct. 3 and put them in mind of their vowes God doth not straightway deliver Jacob out of his trouble but calls upon him first to perform his vow made to him for former mercies As ſ Gen. 41.8 9. Pharaohs Butler is put in mind of his neglect of Joseph by Pharachs dream so God finds a way to put his in mind of their vowes Two things I have to do First to shew how God doth this Secondly why he doth it For the first How God doth it God rubs up their memories first by troubles Means 1 calamities fear of wars So he deals here with Jacob. Bella Deiflagella wars are Gods scourges And parents oftentimes make their children call to mind their faults by taking away their victuals and whipping them Secondly Means 2 if the hearts of Gods children be not yet so intelligent as to understand Gods meaning by his blows he will open their eares and tell it them in his word So he doth here to Jacob he tels him his fault but very gently he doth not upbraid him with perjury nor call him a vow-breaker nay not so much as names his vow but insinuates it rather that Iacob might see God sought not to shame him but to amend him We must not look for such revelations now but God often meets with us in the ministery of his Word and makes us see those faults in our selves which we little dreamed of and covenant-breaking among the rest Many wicked men marvell to hear Gods Ministers rip up their secret faults as if they were in their bosomes good men I hope will sooner be informed by them For the second Why God doth it First Reason 1 because Gods name and honour suffers in their forgetfulnesse Vowes are made for the honor of God But if they be not performed God is not honored by them nay he is dishonored as being slighted by his own people Secondly Reason 2 because God desires and delights in the good of his people So sings the Psalmist t Psal 35.27 Let the Lord be magnified who hath pleasure in the prosperity of his servant Now he knows that