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
A20736	Lectures on the XV. Psalme read in the cathedrall church of S. Paule, in London. Wherein besides many other very profitable and necessarie matters, the question of vsurie is plainely and fully decided. By George Dovvname, Doctor of Diuinitie. Whereunto are annexed two other treatises of the same authour, the one of fasting, the other of prayer.	Downame, George, d. 1634.	1604 (1604)	STC 7118; ESTC S110203	278,690	369

king who for his greatnesse was called Antiochus the great is called a vile person for sinne maketh men vile and so they seeme in the eyes of the godly By eyes he meaneth the eies of the mind the judices and discouerers whereof are the eyes of the body for in whose judgement or estimation another man is contemptible his contempt will shew it selfe in the eyes Now that this contempt of the wicked is a note of Gods children it may appeare because it agreeth to them all and to them alone to them all because the Lord hath placed betwixt the godly and the wicked betwixt the seed of the woman and the seed of the serpent perpetual emnitie insomuch that a wicked man is abhomination to the iust and he that is vpright in his way is abhomination to the wicked as Salomon sayth For they are citisens of contrarie kingdomes the one of the kingdome of light the other of the kingdome of darknesse they are souldiours warring in contrarie campes the one in the campes of Michael the other in the campes of the old dragon they are sonnes of contrarie parents the one the children of God the other the children of the diuell As therefore there is opposition betwixt light and darkenesse betwixt Michael and the dragon betwixt God and Sathan so also betwixt the godly and the wicked Secondly for as much as the wicked hating and despising God are hated and despised of him therefore the godly who are the children of God are in like sort affected towards them Doe not I hate them O Lord sayth Dauid that hate thee and am not I vexed with those that rise vp against thee yea I hate them with the perfection of hatred and esteeme them as mine enemies Such was the affection of Mardocheus towards wicked Haman c. And thirdly seeing it had been better for the wicked that they neuer had been borne as our Sauiour sayth concerning Iudas and seeing also when they are to depart out of this life they would be glad to be returned to nothing and at the day of judgement shall wish that the mountaines would fall vpon them that they might be hid from the lambe and consequently in respect of their sinnes are as vile as nothing and as light as vanitie therefore vt homines nihili as men of no account 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they are set at nought by the children of God as the Septuaginta and the Latine interpreter translate this place But as this generall contempt of the wicked agreeth to all Gods children so also to them alone For the world doth loue his own and those that are of the world do loue worldlings and howsoeuer sometimes they are at variance among themselues yet will they readily combine themselues against the godly as Herod and Pilat against Christ. Hereby therefore it appeareth that the generall contempt of the wicked is a note of the citizen of heauen But you will say what if wicked men bee magistrats or gouernours are we not to honour them Surely as they be wicked men who haue altogether defaced the image of God according to which they were created in holines and righteousnesse they are to be contemned but as they are magistrats bearing before vs the image of Gods power and authoritie honor and obedience is due vnto them in the Lord for we are to obey euill magistrats though not vnto euill If therefore we would be esteemed the sonnes and heires of God the wicked are to be vile in our sight And if we are to contemne and despise the wicked then their company is to be auoided and no familiar acquaintaince or friendship is to be entertained with them for such is the hatred and contempt which the children of God haue conceiued against the wicked that they can scarcely looke on them with patience Elisha protesteth that had it not bene for Iehosaphat he would not so much as haue looked vpon I●horam the sonne of Achab though a king For as the holy Ghost here saith In the eyes of the godly the wicked are contemned Wherefore as when a man seeth a serpent or snake his heart riseth with in him so in the child of God when he seeth a man whom he perceiueth to be one of the ofspring of the old serpent there is a certaine rising of the heart against him so farre is he from entring into a league of amitie with the wicked For friendship and familiar acquaintance is for the most part procured by likenesse of maners according to the old prouerbe Pares cum paribus facilimè congregantur Like will to like And great reason there is why the godly should shunne the companie and familiartie of the wicked First because they mislike their maners and detest their vices Dauid therfore professeth that he had not haunted with vain persons nor kept cōpany with the dissemblers that he hated the assembly of the ●uill and had not companied with the wicked Secondly lest they should be infected with the contagion of their sinne For he that toucheth pitch shall be defiled therewith and he that is familiar with the proud shall be like vnto him so saith Salomon He that walketh that is conuerseth with the wise shall be wise but a companion of fooles that is to say of the wicked for they are Salomons fooles shall be afflicted that is as hee becommeth guiltie of the same sinnes with them so shall he be partaker of their punishments The same is testified by the verie heathen themselues Menander whom the Apostle citeth in a case not vnlike 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Conuersing with the wicked thy selfe also shalt become wicked And another 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of the good thou shat learne good things but if thou be conuersant with the wicked thou shalt loose that vnderstanding which thou hast A little leauen saith the Apostle doth leauen the whole lumpe And as it is cōmonly said one rotten sheepe is able to infect a whole flocke wherefore as we are carefull to auoid the presence of him that hath the plague or some other contagious disease so ought we much more to auoid the companie of those who are ouergrowne with a leprosie of sinne for no contagion of any bodily disease doth so easily infect the bodie as the spirituall diseases of a friend or companion doth corrupt the soule Thirdly because by the company and presence of the wicked the godly are hindered from the duties of pietie wherefore Dauid Depart from me saith he ye wicked that I may keepe the commandements of my God Fourthly that the sinners may be ashamed and so conuerted For which cause the Apostle aduiseth vs not to haue our conuersation with any who being called a brother that is a Christian is a fornicatour or couetous or an idolater or a railer or a drunkard or an extortioner with such

counsell or example For he that loueth his brother abideth in the light and there is no scandale in him Nay they desire to be so farre from hindering the saluation of others as that they acknowledge it to be their dutie to further by all good meanes the saluation of their brethren and to win them to Christ and to that end obserue one another to stirre them vp to charitie and good workes They instruct the ignorant reclaime those that erre admonish those that are backward and exhort them reproue those that are fallen and restore them comfort the weake minded go before others in good example and by all good meanes desire to edifie them Neither are they hurtfull to them in temporall matters but labour as much as in them lieth to preserue the life the chastitie the goods and good name of their neighbour Neither doe they good onely to them that deserue well at their hands but also to those that deserue ill they requite good for euill striue if it be possible to ouercome euill with goodnesse For howsoeuer the wicked deserue ill of them yet they will not defile their hands with doing ill but with Dauid they will say according to the ancient prouerbe Let wickednesse proceed from the wicked but my hand shall not be vpon thee For if we be the true children of God we will doe as our Sauiour Christ exhorteth Mat. 5 Loue our enemies blesse them that curse vs do good to them that hate vs and pray for them which hurt vs and persecute vs resembling therein the disposition of our heauenly father who maketh his sunne to arise on the euill and on the good and sendeth raine on the iust and vniust This is the studie and indeuour of Gods children howbeit sometimes they faile through infirmitie contrary to their purpose But in the rest who are not Gods children this innocencie cannot be found for although all men almost are readie to alleadge that they neuer did any man hurt as though it were a very easie thing for a man to containe his hands from euill yet as Basill saith This is a dutie hard to be performed and requireth great diligence neither is it comon to the reprobat but peculiar to the childrē of God for as Iohn saith The whole world that is the whole company of the wicked lieth as it were buried in euill And as Paul testifieth This is the common corruption of all that are not regenerat by the spirit of God not to do good but euill Rom. 3 There is none righteous no not one all are gone out of the way they are become altogether vnprofitable there is none that doth good no not one c. And as in respect of Gods children that prouerbe is verified Homo homini Deus Man towards man resembleth the goodnesse of God so in respect of the rest that other is no lesse true Homo homini lupus Man is as a wolfe to man For that we may descend to particulars If any man receiue an injurie who either may or dares requite it he will neuer lightly vnlesse he be the child of God suffer it to go vnreuenged For not to reuenge the lest injurie that may be it is with most men esteemed cowardise For that which the children of God thinke to be a glorious thing namely to passe by an offence that the rest account to be ignominious The vnderstanding of a man maketh him long-suffering and it is his glory to passe by an offence Now the children of God abstaine from reuenging wrongs which the rest will neuer suffer to go vnreuenged for these causes First because they acknowledge Gods singular prouidence in all things and are assured that nothing can happen to them which the Lord himselfe hath not before ordained And therefore when wicked men do them any wrong they acknowledge them to be the instruments of God which being euill he vseth well to their either chastisement or triall and therefore they will not with the dogge snarle at the staffe neglecting the smiter but they wil looke vp vnto God and as Esay speaketh Turne vnto him that smiteth them Dauid when he was reuiled by Shemei acknowledged Shemeis cursed tongue which was set on fire from hell to haue bene the Lords instrument to correct him when Iosephs brethren feared lest he would reuenge the injurie which they did vnto him in selling him into Egypt he acknowledgeth that God by their meanes had sent him thither for the preseruation of the Church Secondly because they are indued with charitie towards all men and therfore if it be good that the injurie should be dissembled they are content to couer it and to burie it in the graue of obliuion For as hatred stirreth vp strife so loue couereth the multitude of offences But if it be not good either for their neighbour or for themselues or for the common wealth that the injurie should be put vp then flye they to the magistrat for he is the minister of God to take vengeance on him that doth euill or if the magistrat neglect his dutie in this behalfe then do they commit their cause to God who hath promised to reuenge it Thirdly because they know all priuat reuenge to be vnlawfull and condemned in the Scriptures as Leuit. 19 Thou shalt not auenge nor retaine a purpose of reuenge against the children of thy people but shalt loue thy neighbour as thy selfe I am the Lord. And Rom. 12 Deerly beloued auenge not your selues but giue place to the anger namely of God For it is written vengeance is mine I will repay saith the Lord. But especially Math. 5 For when as the Pharisies had wrested that law Talionis of requiting like for like which the Magistrates were to obserue in punishing the offences of men committed against their neighbor vnto priuat reuenge Christ opposeth himselfe against this corruption Ye haue heard that it hath bene sayd saith he an eye for an eye and a tooth for a tooth But I say vnto you resist not euill but whosoeuer shall smite thee on the right cheeke turne to him the other also Which words we are to vnderstād 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to say comparatiuely or spoken by way of comparison For Christ would haue vs to be so farre from desire of reuenge that he would haue vs readie rather to receiue a second injurie than to reuenge the former And hereunto appertaineth that admonition of the Apostle 1. Thes. 5. See that none recompence euill for euill vnto any man but euer follow that which is good both towards your selues and toward all men Fourthly because they know that the Lord who is the God of reuenge hath threatned to auenge those that reuenge themselues And well is it said of the sonne of Syrach he that seeketh vengeance shall find vengeance of the Lord and he will surely keepe his sinnes For

suspition hatred contempt Thirdly if you shall so tender the credit of your neighbour though no friend to thee as that you cannot with patient eares heare his good name impeached hereby you may gather that you are the child of God for as much as this note of the sonne and heire of God agreeth vnto you Lastly you shall cure the slaunderer himselfe of this noysome disease for reproofe is the cure of such For as Chrysostome sayth If tale-bearers shall perceiue that wee mislike them more than the parties whom they seeke to diffame they will cease from this euill custome and amend their fault and commend vs who haue reclaimed them from that sinne as those who haue saued them Wherefore beloued let vs learne to carry our selues wisely towards tale-bearers that we do not communicat with their sinnes but rather reprooue them Let vs either by countenance or speech or turning away make it apparant to the tale-bearer that we mislike his course Let vs shut our eares to Sycophants turne them away with a frowning countenance For euen as the North wind driueth away the raine and is therefore called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it were the clearer of the skie so sayth Salomon doth an angry countenance the slandering tongue A man ought not therefore to smile vpon the tale-bearer but to giue him an angry looke for if with a pleasant countenance you shall giue eare to the tale-bearer you shall encourage him to slaunder but if you shall heare him with some shew of mislike he will learne as one sayth not willingly to speake that which he shall perceiue is not willingly heard But we are not onely by countenance but also if need be by speech to put the tale-bearer to silence If therfore it shall happen as oft it happeneth that a tale-bearer speaketh euill of a man for that which is good you may shape him this answere This is a matter for which you ought to commend him whereas therefore you maliciously peruert that which is well done or said you play therein the part of the diuell and make your selfe subject to the fearefull curse of God Esay 5 Woe vnto them that speake euill of good If hee speake euill for a matter that is doubtfull you may reply to this effect Herein you ought Christianly to interpret his doing or saying Charitie is not suspitious neither will suffer vs easily to beleeue that which is euill concerning our neighbour but alwaies expoundeth doubtfull things in the better part But if it were euill as you say yet what should either he be the better to be backbited or you for backbiting or I for giuing eare to your words If for an euill thing but such as is secret admonish him to keepe it to himselfe and priuatly to deale with the partie by way of admonition or reproofe tell him that the secret faults of our brethren are not to be diuulged and that charity couereth the multitude of offences If for a manifest offence and yet but a small fault tell him that it is a slip of humane infirmitie and that in many things we offend all and happie is the man that faileth onely in small things If for some great offence say What will it profit me to heare that another man is wicked if he hath any vertues I pray you tell them me but his vices declare to himselfe if he be such an one as you speake of he is to be pitied rather than scorned and we are to behold him as a glasse of our weakenesse Wherefore let him who thinkes that he standeth take heed least he fall We are subject to the like faults and it is to be ascribed to the grace of God if wee doe stand If he be his enemie whom he backbiteth tell him That ill will neuer speakes well and that a malicious report proceeding from hatred deserueth no credit For whom men do hate of them they doe thinke ill speake ill for them they behold through their owne affection of hatred as it were a coloured glasse which maketh them and all that they do to seeme euill and odious vnto them If he be his friend tell him that he dealeth vncharitably to speake ill of that party who hath deserued wel of him If he alledge that he sayth nothing but the truth tel him that we must speake the truth in loue and therefore it is not sufficient that our speech be true vnlesse it be charitable If you plainely perceiue his speech to be false defend the innocencie of him that is absent as Ionathan did the innocencie of Dauid against his owne father If you may be so bold with him bid Sathan auaunt tell him that he which falsely slaundereth is a diuell and a manslayer who with one blow as it were seeketh to destroy three c. howsoeuer it is let it appeare that thou art not well pleased with tale-bearers that thine eares doe long to heare not the dispraise but the commendation of thy neighbour if he haue any to commend that thy eares are open to his discourse of vertue but if either he must needs be speaking or thou hearing of faults turne your curiositie towards your owne offences For how can you be excused if neglecting your own faults you busily pry into the vices of others But howsoeuer all men are to auoid sycophants and tale-bearers yet magistrats especially are to take heed of them and such as be in authoritie for by how much the greater their authoritie is so much the more pernicious it will prooue if they giue eare to sycophants and slaunderers Putiphar hauing giuen credit to the false accusation of his wife cast innocent Ioseph into prison Saule hauing hearkened to their words who said Behold Dauid seeketh euill against thee persecuted Dauid And likewise he beleeuing the malicious report of the sycophant Doeg put to death all the priests of the Lord which were at Nob. Dauid himselfe giuing too hastie credit to the calumniation of the pickthanke Siba disinherited Mephibosheth Ahasuerosh hauing giuen eare to the diuellish suggestion of wicked Haman sent foorth an edict to destroy the whole nation of the Iewes Wherefore it behooueth princes especially not onely in countenance or words but also with the sword or other reall punishments to represse the tale-bearer and the sycophant For as one well sayth Princeps qui delatores non castigat irritat A prince that doth not correct slaunderers hee doth prouoke them And therefore notable is that profession of Dauid and worthie of all Christian princes to be imitated Him that priuily slandereth his neighbour will I destroy By this which hath beene said it is manifest that wee are not to giue eare to slaunderers notwithstanding for better euidence I will adde that to hearken willingly to tale-bearers is a thing vnlawfull hurtfull and shamefull vnlawfull because God hath forbidden it Exo. 23. 1 Thou shalt not receiue a false