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	hand_n	saul_n	2,591	5	9.7819	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A75616	Armilla catechetica. A chain of principles; or, An orderly concatenation of theological aphorismes and exercitations; wherein, the chief heads of Christian religion are asserted and improved: by John Arrowsmith, D.D. late master both of St Johns and Trinity-Colledge successively, and Regius professor of Divinity in the University of Cambridge. Published since his death according to his own manuscript allowed by himself in his life time under his own hand.	Arrowsmith, John, 1602-1659.	1659 (1659)	Wing A3772; Thomason E1007_1; ESTC R207935	193,137	525

his fancy and hit upon nothing the second did the same He then expected the youngest should go directly to the Crowned bed but he prayed the Emperour that he might be permitted to lie with one of his brothers and by this means not any of the three took the way of the Empire which was so easie to be had that it was not above a pace distant Anastasius much amazed well saw God would transfer the Diadem from his race as he did afterward to Justine Who can read and consider such examples without saying as he did Ludit in humanis Divina potentia rebus That is Divine power often dares Desport it self in mens affairs Remember Daniels four beasts and the seven heads of that beast in the Apocalyps conceived by interpreters to resemble the seven forms of Government which Rome was to undergo sucsessively from a Common-wealth to Kings from Kings to Consuls from Consuls to Dictatours thence to Decemvirs thence to Tribunes of the people thence to Emperours thence to Popes Reflect upon this Nation of ours which hath been governed at first by Britains then Saxons then Danes then Normanes one while in the way of an Heptarchy another while of a Monarchy and now of a Republick and if thou canst refuse to crie out O the depth § 4. III. Military such as belong to the managing of Wars It is not for nothing that God is so often styled Lord of hosts in the Old Testament We finde him so called no less then one hundred and thirty times in two of the Prophets Esaias and Jeremy Because in ordering of Martial affairs he in a manner doth all Captains and superiour Officers may and do consult but God determines They throw the dice he appoints the chance they set their men as it pleaseth them he in the issue plays the game as it pleaseth him Hear David in that Psalm of his which he made in the day that the Lord delivered him from the hand of all his enemies and from the hand of Saul speaking of his own experiments and celebrating God as assisting him both in the field and at sieges By thee I have run through a troop and by my God have I leaped over a wall giving him Psal 18. 29. strength activity skill It is God that girdeth me with strength He maketh my feet like hindes feet He teacheth my hands Verse 32 33 34. to war so that a bowe of steel is broken by mine arms Yea success and victory Thou hast girded me with strength to the Verse 39. 40. battel thou hast subdued under me those that rose up against me Thou hast also given me the necks of mine enemies that I might destroy them that hate me In the New Testament we seldome or never meet with that title That which comes nearest it is Lord God Almighty and this occurs twice in the Revelation when mention is made of the victories which it pleaseth God to give to the Reformed Churches against Anti-Christ and his adherents once in these words We give thanks O Lord Rev. 9. 17. God Almighty which art and wast and art to come because thou hast taken to thee thy great power and hast reigned And again in these Great and marvelous 15 3. are thy works Lord God Almighty just and true are thy waies Thou King of Saints IV. Moral such as belong to good manners or in more Gospel terms To living soberly righteously and godly in Tit. 〈◊〉 12. this present world The two former I well know are pretended to by men unregenerate yea by heathens Socrates they say lived so soberly as not to be discomposed by any outward emergency to shew himself alwaies the same man Fabritius so righteously as that it was commonly said of him To turn the Sun out of its course would be found more easie then to turn him from the way of justice But for godliness which is the third it were hard if any should pretend to that without strong impressions from God in Christ yet the Pelagians of old did asserting those virtues which appeared in Moral men who had not received Christ Jesus the Lord nor known what it was to walk in him for true graces for which very fault as S. Austin tels us above all others the Christian Church August contr Julian Pelag. l 4. ● 3. did most detest them yea a Christian Minister of late hath in print dared to collect from that saying of Paul All men have not faith an implication J. G. Preface to the Reader before Red. Redeemed fol. 6. à fine That men who act and quit themselves according to the true principles of that reason which God hath planted in them cannot but believe and be partakers in the precious faith of the Gospel But we have been taught and must teach that it is not in the power of any inferiour creature so to improve it's faculties as to raise up it self to a superiour rank No tree can make it self a beast no beast a man no man a Saint by the Omnis insidelium vita peccatum est nihil est bonum sine summo bono ubi enim deest agnitio aeternae incommutabilis voluntatis falsa virtus est in optimis moribus Prosper sent 106. bare improvement of his reason whence he comes to be a man Moral principles prove to such as relie upon them and seek no further Mortal principles We believe that of Prosper The whole life of an unbeliever is sin Neither is there any thing good where the chief good is wanting but false virtue in the midst of the best manners V. Ecclesiastical such as belong to the Church and the legitimate members of it In that Song of Loves Psal 45. 9. Upon thy right hand did stand the Queen in gold of Ophir is meant the Church Look as an indulgent Prince besides the common affection he bears and protection he gives to all his subjects hath a peculiar respect to and converse with his Princess so there is a peculiar providence of God toward his Church the handling whereof at large I refer to the next Exercitation EXERCITATION 2. Exerc. 2. Deuteron 11. 12. opened Gods care over the Church proved from the provision he makes for inferiour creatures From Israels conduct From the experiments and acknowledgements of saints in all ages Experiments of the Virgin Mary Rochellers Musculus acknowledgements of Jacob David Psalmist Austin and Ursin From Gods causing things and acts of all sorts to cooperate unto the good of the saints Isaiah 27. 2 3. explained The Church preserved from in and by dangers § 1. OUr third proposition is That divine Providence is seen more especially in such affairs as concern the Church and the members thereof In order to the clearing whereof I intend to insist upon two places of Scripture The first is that in Deuteronomy 11. 12. Where Moses describing the land of Canaan saith of it thus A land which the Lord thy

over the creatures But every man since the fall is a slave born a servant to divers lusts and pleasures Neither is there any way for getting out of this estate but getting into Christ who restoreth all such as close with him to a spiritual Sovereignty Making them kings to God and his father Rev. 1. 6. and upholding them with his royall Spirit as some reade that in the Psalm Till then Psal 51. 12. what are whole Nations of men but to speak in the Prophets language as the drops of a bucket which in their fall Isa 40. 15. are so licked up by the dust of the earth as they are no more discernable or as the small dust of the ballance which is of no moment at all towards turning of the beam one way or other And if Nations be so inconsiderable what shall we say of particular persons I will suppose a mighty Prince but an unbeleever styled your Highness or your Majesty at every word and be bold to present him upon this occasion with Zophars interrogatory What canst thou do When God leaveth thee to thy self how impotent are thy best abilities as to the things of a better world Seeing they are such as no natural man can either receive for they are foolishness to him and must be spiritually 1 Cor. 2. 14. discerned or close with when they are discovered for the carnal minde is Rom. 8. 7. enmity against God it is not subject to the law of God nor indeed can be May these and the like considerations work so kindly upon us as Canutus his not being able to set bounds to the ocean did upon him It is an history worth the remembring This Canutus Cambden Britannia out of H. Huntington was one of the ancient kings of England who really to refute the flatterers by whom he was told that all things were at his command caused his royall Pavilion to be set upon the sands when the tide was coming in then said to the sea Thou belongest to my dominion and this earth which my throne standeth upon is mine I charge thee therefore not to flow in upon my ground nor to wet the feet of thy Sovereign Lord. But in vain for the tide kept its course and came up to his feet without doing him any reverence Whereupon he removed further off and said Be it known to all men in the world that the power of Princes is but a vain empty thing and that none fully deserveth the name of a Sovereign Lord but he at whose beck heaven and earth yield their obedience who can say to the sea hitherto shalt thou come but no further and here shall thy proud waves be staid It is also reported that after this he never put on his crown more O that all the sons of men would accordingly learn from this branch of divine greatness never to boast more of their own abilities but to throw down all their crowns at the feet of Christ who though omnipotence be incommunicable leaveth upon such as receive him by faith some impressions and footsteps of it For whereas divine Almightiness standeth in two things especially to wit in Gods being able to do all things that are regularly possible and his not being able to do any sinfull thing there are some prints of both upon Christians I can do all things saith Philip. 4. 13. St Paul through Christ that strengtheneth me And whosoever is born of God 1 John 3. 9. saith St John cannot sin because he is born of God EXERCITATION 7. Exerc. 7. The depth of divine Omniscience seen in discerning the deep things of man yea of Satan yea of God Our Nescience discovered and acknowledged The longitude of Gods perfection stated Eternitie proper to him Not assumed by or ascribed to men without blasphemy § 1. THe second dimension is the depth of Gods Omniscience which appears in that he is able to found and fadome the deepest things whether of man or of Satan or of the Divine essence and will First There are deep things of men Their words are deep and again The Prov. 18. 4. words of a mans mouth are as deep waters Their hearts and counsels much more Both the inward thoughts of every one of them and the heart is deep So David of Psal 64. 6. the churches enemies Counsel in the Prov. 20. 5. heart of man is like a deep water So Solomon of wise sages who are therefore compared by a learned writer to coffers with double bottoms which when others look into being opened they see not all they hold on the suddain Sr. Walter Ralegh's hist book 5. p. 359. and at once But these are no depths to God to whom David said There is not a word in my tongue but lo O Lord Psal 139. 4. thou knowest it altogether And elsewhere The Lord searcheth all hearts and understandeth Chron. 28. 9. all the imaginations of the thoughts Neither is it the least act of Gods goodness to mankinde that he is pleased to reserve the searching of hearts to himself as part of his own prerogative royal because if men were able to dive into one anothers thoughts there would be no quiet in the world no peaceable living one by another in regard of that hidden hypocrisie and malice which lurks in the most § 2. Secondly Deep things of Satan spoken of in the Revelation As many as have not this doctrine and which have not Revel 2. 24. known the depths of Satan as they speak Seducers are wont to boast of their mysterious tenents and to speak of them as great depths not to be fadomed by common christians Christ in that Epistle of his to the church of Thyatira makes use of their own term Depths as they speak but so as to brand them for Depths of Satan fetch'd from hell whereas they perhaps held them forth as new truths glorious lights and revelations from above Thus popery is a mystery but a mystery of iniquity as Paul styleth it and Socinianisme a depth but a Depth of Satan There is not a serpentine winding or turning in any of those corrupt opinions which pester and poyson the Church of Christ at this day but God seeth and knoweth it how hard soever it be for his servants to discover and refute To these may be added all those other hellish designs which go under other names in the Scripture as The wiles of the divel and his devices Ephes 6. 11. 2 Cor. 2. 11. all which dark secrets are not in the dark to divine understanding And he that now sees them all will one day reckon with Satan for them yea and sink him so much the deeper into hell by how much his depths have done more mischief upon earth I say into hell where he shall have those agents and factours by whom he now carrieth on his cursed work for his cursed companions to eternitie according to that in the Apocalyps The divel that