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	hate_v	hatred_n	1,155	5	10.0548	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A03425	The king's request: or, Dauid's desire A sermon preached at the last generall fast holden at Yorke, the 21. of Aprill last. By Phinees Hodson Doctour of Diuinity, and Chancellour of the Metropoliticall Church of St. Peter-Yorke.	Hodson, Phineas, d. 1646.	1628 (1628)	STC 13551; ESTC S104137	19,311	38

to the highest pitch of impietie Therefore this man this King of ceremonies Dauid that went not to bed to pray there but when hee was in bed rose vp to performe that dutie giues this reason of Atheisme and all impietie and prophanesse euen the want of this Petij Non inuocauerunt deum Psal 53.4 and therefore it followes in this Psalme the seuenth verse Hearken vnto my voyce hee still continues the vse of his tongue when I cry he desires not to be heard vpon other condition Now as the greatest must bee suiters and the iustest petitioners to God So in our petitions as hee likes not a proud peremptory faith I am not like other men you know the Dialect for Abraham must be but dust and ashes Gen. 18. so he dislikes as much distrustfull humility Qui timide rogat docet negare And this the Prophet knowing though he be a suiter yet hee comes with confidence hee will haue no nay One thing haue I desired which I will require with Iacob though he be lesse then all Gods mercies Gen. 32. yet he resolues not to let him goe before hee blesse him Haue he would that hee desired though with Sampson he tooke it out of the Lions mouth That he desires he will require And surely this his importunity was a good argument of his familiary with God for men vse to be importunate with their friends and such as they may make most bold with And therefore Abraham who onely by name is called Gods friend 2 Chron. 20. and Moses with whom God talked as with a friend Exod. 33. are obserued to haue beene most importunate with him of all other the one for the Sodomites pleading and by degrees drawing him from fifty to ten Gen. 18. the other for the Israelites so pressing God that he was faine to entreat Moses to let him alone as Moses was to entreat God to forgiue them Exod. 32. And doubtles this was it that made Dauid so bold to require and importune that hee had desired hee was a friend of Gods too for what can bee required more of a friend then to bee a man after his owne heart and such a friend was Dauid hence it is that he is not only a friend but a friend to Gods friends and an enemy to Gods enemies for so it is in the verse before my Text. When the wicked euen my enemies See you a wicked man he is Dauids enemy because Gods enemy See you an enemy to Dauid why then sure hee is a wicked man implying that for which he contesteth with God himselfe Psalme 13.9 Doe I not hate them that hate thee And then he protesteth that for which he contested yea I hate them with a perfect hatred as though they were my enemies So that there being such a reciprocall assurance vpon intercourse betwixt God and the Prophet that they are not onely friends but they maintaine a league offensiue and defensiue so as they are friends to friends and enemies to enemies wee need not maruell he should be so bold as to require that he had desired From Dauids affection we may learne to know our selues If Gods friends be our friends we may take comfort to thinke that God is our friend too If Gods friends bee our enemies or Gods enemies be our friends it is to bee doubted our league is likewise broken which wee had with God That 's for his affection From Dauids confidence and importunitie and Gods liking and allowance of it great men may learne not to scorne to be importun'd by their inferiors The distance is greater betwixt God and man then can be betwixt one man another and yet Dauid thought it no inciuility to importune God him selfe One thing haue I desired which I will require It 's a rule at Court not to mooue a man againe in a suit whom we haue lately troubled I thinke because there 's little true friendship there but he is the welcomest that commeth oftnest to God And hee that hath beene at him with his Petij may bee the most bold with his Requiram Such is the condition of fauourites both with God and men His first blessings are causes of second and his by-past fauoures inducements to him and so many encouragements to vs to call for more Thus the Prophet pleades Thou hast beene my succour leaue me not the ninth verse of this Psalme A strange motiue it were among men Sir I haue lately troubled you but I haue another suit No would hee answere I haue already done well trouble me no more But he is the best entertained that comes oftnest to God He is not new fangled Ego Iehova non mutor he growes not weary of his friends Once his and his euer to teach vs when once we put our hands to the Plough to serue him euer and to be sure to make our Petij good with our Requiram Againe though importunity be often waited on with impatience it 's not so in Dauid impatient hee was not though importunate so should it be with vs. For Quae nondū data sunt stulte negata putas Blessings are not denied when not presently giuen sometimes God is not fit his time to shew his greater glory is not yet come Sometimes we are not fit to receiue Our Prophet knew that with God there was plenteous redemption And therefore he that said with himselfe Requiram said to himselfe Expectans expectaui the beginning of the last verse of this Psalme and though he tarry long yet Sustine Dominum the end of the same verse So impatient he was not yet importunate That I will require And no wonder if he were importunate seeing it was but vnum one thing that hee ask't and vnum quiddam such a one And this vnum as it 's set before so it passeth through my Text and euery part of it He desires one thing to be in one place to behold one beauty and therefore hauing fix't his desires well he would not change but to this vnum would allot all the dayes of his life He that makes a sute but once to a friend though it be somewhat distastfull will look to speed Sampson suspected himselfe when he prayed to be heard at this time only It implyed thus much It 's a great matter Lord I now desire to be reuenged for these scornes and the losse of mine eies with the losse of my owne life and so many thousands of mine enemies But strengthen me at this time onely and I shall neuer on earth make other request and then God heard him Iudg. 16. Dauid comes oftner then once but it 's but for one thing and that vnum quiddam such a thing as of all other was most pleasing to God he could haue deuised nothing for which hee should haue beene more welcome and yet hee is glad to importune God before he speed When the Breast is full the Mother would bee drawne but she will endure a little paine to heare her childe entreate or

for if wee looke vpon the number and strength of our aduersaries they are many more then his were reason we haue to beleeue that whensoeuer they attempt an inuasion they will in confidence of their forces come to eat vs vp rather than to fight The Pope the Emperor the King of Spaine France now And vast Germany that had wont to bee a Bulwark against the Turke and an out-worke for vs against the approach of the Spaniard Now in a manner rac't or rais'd against vs. And all these are but the heads of many confederacies able to furnish out great and terrible forces yea I would to God we had not cause to feare besides that of our sinnes a worme and a moath at home as dangerous as all these Against all which had we but Davids affection and resolution then should we bee confident that in the time of trouble he would hide vs in his Tabernacle for if we dwell there he will surely keepe vs safe Indeed States-men and Gouernours should not so farre tempt God as to neglect ordinary succours And his gracious maiesty hath by his Proclamation signified his care that way But how few doth that charge import Then whilst they prouide armes let vs goe to our prayers whilst they consult what 's fit let vs cast our selues downe before his foot-stoole and craue a blessing on their labours that he would giue them the spirit of wisdome to direct and the spirit of courage to execute that which shall tend to the glory of God and the good of this Church and commonwealth So shall you euen all you though decrepit old men though weake women be as the horsmen and Chariots of fire round about Elisha 2 K. 6. and thereby shall more be with vs then against vs. For compute I pray you the Citie so ancient Yorke so numerous in Parishes and people at these times of Parliament sends but two to consult and I wish you had so consulted of those two as might haue preuented that charge and combustion and fraction which since hath followed these two represent the desires of the whole Citie and by their act you are all bound So are there for this great and famous shire but two Knights and for the seuerall Burrough townes two Burgesses Take them together and often perhaps twenty thousand appeares for the rest If it should come to blowes and God knowes how soone that may be the ods will be lesse though great still Of all the men in this Kingdome not one of a thousand traind Of those that are traind all are not brought into the field Of those that are brought to the field in actions of greatest importance a number it may be halfe neuer come to strike stroke Of so many millions in the Kings Dominions not many thousands may come to beare the shocke and burthen of the day But by our vowes and prayers all the whole Kingdome may fight at once So many persons so many traind armed men so many soules so many souldiers Then if we cannot equall our aduersaries in number and strength of souldiers if we can but get the ods by our prayers what an aduantage shall we haue when for twenty aduising we shall haue many times twenty thousands praying to prosper their counsels when for one thousand fighting we shall haue many thousands of deuout soules like so many seuerall armies or troupes at least in seuerall congregations beseeching beseeching said I I said little Besieging God Manu facta with their praiers and offering violence for why not to God as to the Kingdome of God till he yeeld to goe forth with our armies and to giue vs strength and victory in the day of battell This was it that made King Dauid when hee seemed most weake to be most strong This was it that made him confident against their greatest assaults And if we all we that are neither for the head part nor for the hand part that are neither call'd to consult nor fit to fight would but seriously consider how by warring against our own corruptions rebellions against God how by approaching his Temple with our Petij we might make him our friend we should to our comfort find that there is no wisdome nor yet vnderstanding nor counsell against the Lord Pr. 21.30 Nor can I direct you a better course then King David was in who when his enemies were most furious with most feruency importun'd God that being freed from his troubles he might haue liberty to dwell in the house of the Lord all the dayes of his life for thereby he was sure to make his peace you will confesse with God and then I say with men For when a mans wayes please the Lord hee will make his enemies to be at peace with him Pr. 16.7 and so hath he by this meanes peace both with God and men Dauid the King then appeares with his Petij he had reason for it he found comfort in it and hence is it that he is not ashamed to confesse it Many vnder the rod pray and forget Dauid did it and to encourage and draw on others tels of it Indeed it becomes Kings well to be Suiters to God And then doe they aduance their crownes highest when they cast them lowest at Gods feet In old Rome the way to Honors Temple was through the Temple of Vertue and the morall was good but it 's too generall for christians the way to honour now is by humilitie a vertue not knowne amongst the Heathens the first that admitted her was Religion and she alone keepes her this Dauid knew and thereby resolued that how high soeuer seated he must not be high minded but must by the gate of humilitie passe to heauen The King then you see is a beggar nor wants he his tongue for he doth petere Vnum petij And though a zealous affection be a continuall prayer Qua semper petitur quod semper optatur whereby we alwaies aske that wee alwaies wish and desire to haue Yet the better to stirre vp his deuotion and to impound his straying fancies from gadding abroad and that the reflection of his words might beat vpon his soule he doth not onely Optare with his heart but he doth Petere also with his tongue a point Aquinas obserued Omnis oratio debet esse vocalis euery compleat prayer ought to be vocall For God the Creator of both requires the seruice of the body as well as the soule He is not so far out of loue with Ceremonies as some men take him to be for all their quarrell at putting religion in a ceremony The tongue and the hand and the knee and the eye and the habit and the hat and the outward appearance will sometimes remooue a curse and bring a blessing when they want the heart as is plaine in the story of Ahab 1 King 21. In a word neuer man neglected the dutie of prayer that did not first neglect the ceremonies of that dutie From this root they grow vp