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
A27259	Psychomachia, or, The soules conflict with the sins of vain glory, coldnesse in professing Christ, envie, photinianism (of the last resurrection), ingratitude, unpreparednes to meet the Lord, revenge, forgetfulness of God : pourtrayed in eight severall sermons, six whereof were delivered at St. Maries, and Christ-Church in Oxford, and two at Sherburn in Glocestershire / Henry Beesley ...	Beesley, Henry, 1605-1675.	1656 (1656)	Wing B1691; ESTC R13325	163,090	260

A bllessing from his heart Cant. 8.6 The Lord reward thee good for that thou hast done unto me this day So that the Spouse in the Canticles might very well say and so the † Quia Hebraei comparativo carent Original will warrant it love is stronger then death stronger certainly in this way of victory whereby David did more perfectly overcome Saul then by death he could have done Thou shalt love thy neighbour and hate thine enemy Mat. 5.43 Quod etiam in uno homine malo impleri potest In ipso enim uno qui malus est proximū habes inimicum Aug. detem Ser. 8. For he that conquereth by death doth but overthrow the body leaving the mind wholly averse and unconquered but he that conquereth by love overcomes the whole man destroying the enemy that hated him and preserving the person to love and honour him This is Gods own way of victory to overcom by mercy and goodnesse so he overcame David with his murther and adultery Peter with his threefold and shamefull deniall Paul with his blasphemy and persecution Gal. 1.23 who neverthelesse obtained mercy even to preach the faith which once he destroyed And but for this way of victory heaven had wanted many of her Saints and the earth been desolate of Inhabitants Rom. 5.20 But this is mercy befitting his Majesty that where sin abounded grace did much more abound Isai 42.25 abound toward those that did all they could to provoke the fury of his anger against them Rom. 11.3 with 1 King 19.14 for what greater provocation then that which Elias complaines of the Jewes Lord they have killed thy Prophets and d●gged down thine altars and yet notwithstanding these indignities † Vt sua sibi patientiâ detrahat Tert. de pat he plyes them still with continuall blessings nay when their malicious wickednesse was come to the highest that they had no more Prophets to kill after all he sends unto them his Son † Cum majorem aggressi sunt impietatem majoribus eos prosecutus est beneficiis c. Chrysost ad Antioc hom 31. even then bestowing this highest of his favours when they had committed their utmost impieties And if we look on him that was sent our blessed Saviour in him we may no lesse behold the like wonder of mercy when having in his all-torne body † Nec remansit in eo nisi lingua ut pro crucifigentibus oraret Ger● Medit. 2. no part left whole save onely his tongue he employeth this in praying for those that crucified and blasphemed him which is if we compare them right the greatest benefit for the greatest injury to pray for those that so despightfully used him And doubtless no such powerfull means to obtain their pardon of his heavenly Father The effect whereof we may plainly see in the conversion of so many a The number of the men about five thousand Acts 4.4 thousand at Peters Sermon which had not been so effectuall but for the prayer of Christ on the Crosse which could not possibly but find audience in the ears of a gracious Judge When we see here below nothing so prevailes with the Judg in behalf of the Malefactour as when the party offended sues and intercedes for him And yet this did Christ for his deadly enemies Nay more then this Acts 2.23 3.15 he died for those that by wicked hands as Peter tells them had crucified and slain the Prince of life and powred out his precious blood for their sakes that spilt it Vivificatur sanguine Christi etiam qui effudit sang Christi Cyp de bono patientiae making this extreme act of their malice the onely means of their salvation Here was overcoming indeed of abundant evill with exceeding abundant goodnesse Tit. 3.4 as if the kindnesse and humanity of God our Saviour would strive with the perversenesse of man to out-vie and conquer it And what is this but to teach us the like way of victory to contend with the malice and crossenesse of our enemies by our charity and good deeds nor need we doubt of the successe having God himself for our example nay more for our assistance too as it followes in the last place vince malum Deo Thou hast God of thy side and needest not fear what man or devill can do against thee This is our last and surest refuge that if all other means should fail us here we may be sure to overcome if we commit the matter to him if we do but as the Apostle exhorts us in the nineteenth verse dare locum irae give place unto the wrath of God who there challengeth revenge unto himself as his royall prerogative Mihi vindicta Revenge is mine and assureth us by his promise of the execution thereof Ego rependam I will recompence saith the Lord. So that to be forward in our own revenge is to anticipate and usurp the office of God and to assume that to our selves which is his peculiar jurisdiction and so by consequence to make God our enemy also whereas to refer the cause unto him is to give him this right Plus improbum illum caedis sustinendo ab eo enim vapulabit cujus gratiâ sustines Tertul. and will prove much more beneficiall to us in the end as bringing the Almighty into our justice and making him the Revenger of our quarrell who will not be wanting unto his own charge but will either vindicate our cause by some sensible token of his wrath on our adversaries Patientes facit de secuturâ ultione securitas Cypr. cont Demetrian or so arm and fortify our minds with Christian constancie and resolution that we shall find even pleasure and contentment in our sufferings Or howsoever it shall one day prove our advantage when † The Lord shall reward thee Prov. 25.22 God shall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 weare us Garlands more glorious out of those injuries that we have endured for righteousnesse sake Mat. 5.10 so that our short and light afff●ction shall work unto us a far more exceeding 2 Cor. 4.17 and eternall weight of glory which the righteous judge will give unto every good souldier of Christ that by patience and meekness following the Captain of their salvation are made perfect through sufferings Heb. 2.10 We have his own word for it Revel 3. Revel 3.21 Vincenti To him that overcomeh will I grant to sit with me in my throne even as I also overcame and am set down with my Father on his throne Let not this trouble you though notwithstanding this glorious profer here made by Christ nothing were promised in effect being to be had on such hard conditions by † Mat. 20.22 Cypr. de Zelo. drinking of his bitter cup. For habet pax coronas suas besides persecutions Crown of Martyrdom even peace hath her bowels too wherewith to crown the Christian Conquerour upon his

by the ruine and destruction of him that he envyeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sayes St. Basil Basil hom de invidia This alone is the period of his hatred if he see his rivall become miserable and instead of being the glorious object of his envy the wretched subject of his pity Hitherto you have seen the nature of this evil as well in respect of the sin as of the punishment together with the particulars contained in either in the former the universality and malignity in the later the discommoditie and vexation but yet you have not seen the ground of this evil which is no other than goodnesse it self as it followeth in the next words to be considered because I am good Th third part The occasion Eccles. 11.7 THe light is sweet and a pleasant thing it is for the eyes to behold the Sun and yet nothing is more unpleasant to a diseased sight that is not able to endure the brightnesse and thus likewise it befalls the eye of the soul That good which is the delightsome object of the mind while she is sound and rightly ordered is the occasion of her hatred being once depraved and instead of pleasing her becometh her loathing and detestation and as to a corrupt stomack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hippocr Aphor. saith the great Physician the very nourishment becomes corruption so to a soul vitiated with envy that goodnesse which should feed and cherish her encreaseth her malady and perversnesse Rom. 8.28 that whereas evil things work for good unto the righteous on the contrary good things work for evil unto the envious who by the worst kind of Chimistry turns the happinesse of others into his own unhappinesse Non commodum aliquid sibi quaerit sed solo fraterno pascitur detrimento Paris King Solomon in his time observed this wicked disposition and complained of it Eccles 4.4 I considered all travell Eccles. 4.4 and every right work that for this a man is envyed of his neighbour but his father David felt the experience thereof from his enemies as he seems to imply by that expression Psal 118. Psal 118 12. They compassed me about like bees for they would not have been so troublesome but that they perceived some sweetnesse in him more than ordinary and this we may safely affirm to be one main cause of the best mens persecution in all ages of the world and we may make it the ground of Scaligers observation Perquam pauci viri ex iis qui clari illustresque tum virtute tum fortuna habiti sunt quos non infelix exitus c. Scalig. Poet. l. 3. c. 15. Alienam virtutem propriorum vitiorum exprobrationem existimantes Joh. VVower polymath that there have been scarce any personages accounted famous for vertue or fortune but some dismall death hath pointed them out for an example to posterity while the envious nature of man accounteth such illustrious merits an upbraiding of their own defects as if they were lighted unto infamie by the splendour of vertues shining about them The truth whereof will many wayes appear if we consider the diversity of goodnesse which envy opposeth Gen. 4 8. 1 Iohn 3.12 Tantum valuit ad consummationem sceleris aemulationis furor ut nec charitas fratris c. Cypr. de zelo It was righteousness in Abel that enraged Cain to imbrue the earth with his blood the fury of envy so transported him that neither could the love of a brother nor the fear of God nor the punishment of sin deter him from so horrid a wickednesse Rom. 1.21 Gal. 5.21 so that this may be one reason why the Apostle joyns these two Envy and Murther more than once to shew how near they are allyed each to other It was graciousnesse in Ioseph that made him envied of his brethren Gen. 37.4 because his father loved him more then all his brethren so that Iacob was in the right Vers 33. when he told them at the sight of his bloody garment an evil beast hath devoured him Omnium infernalium ferarum ferior à domesticatione elongatior G. Paris It was victoriousnesse in Gideon against the enemies of Gods people Iudges 8. 1 Invidebant Ephraitae Gideoni quod magna gloria ex isto praelio ad eum redierit P. Mart. ibid. that incensed the men of Ephraim to chide so fiercely and sharply with him as if they would encounter him afresh with envy after his victory over the Midianites And therefore God furnished Abraham upon his Conquest of the four Kings with a protecting shield instead of a triumphant garland fear not Abraham Gen. 15.1 I am thy shield as it were to defend him against the fiery darts of envy Macrobius Saturn Bullae gestamen erat triumphantium quod prae se ferebant inclusis intra eam remediis c. lib. 1. and in Rome it was usual for Captains in triumph to wear in a golden ball or bosse certain charms against envy which then they thought most inraged with the fame of their noble actions It was vertuousnesse in David that provoked Saul to maligne him every day more than other and to requite his greatest benefits with the greatest injuries that were possible as the one increased in grace and favour with God and men so the other no lesse in deadly hatred and utmost practises to destroy him that if the Lord had not secured him by the saving strength of his right hand Psal 20.6 1 Sam. 27. ● he had certainly perished by the hand of Saul whose honour state life and safety were dearer unto him than his own It was repentance in the Ninivites that so much distempered Ionah as to envy in a manner at the successe of his own preaching Jonah 3.10 chap. 4.1 God repented him of the evil which he said he would do unto them and this seems evil in the eyes of the Prophet verse 3. who forgetting his own deliverance from the whale repineth bitterly at the deliverance of his auditors and that mercy which he should have given his life to obtain he beseecheth God to take away his life because he seeth it obtained But if you will at once behold the unparallelled history of envyed goodnesse you may copiously read it in the Iews against our Saviour still encreasing their malignity as he encreased his good works when even those miracles that saved others served onely to destroy himself and stirred up the people to importune Pilate that he might be crucified which the Romane governour clearly perceived and sought to release him Ioh 19.12 Math. 27.18 Pyndarus Nem. ode 8. for he knew that for envy they had delivered him Hi sunt invidiae mores this is ever the nature of envy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it assaulteth the worthiest persons those that shine beyond the rest in glorious actions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it meddles not with such as be of a meaner quality that in

what mercy can they look for there of him that were here so implacable toward their fellow-servants Hitherto we have heard of the severall overthrowes that accompany revenge with the miserable consequences arising from the same which may serve as an incentive to rouze up our courage and to enflame us with a desire of conquering that evill To the conquest whereof we are incited by our second Generall which is the encouragement or active part vince bono malum But overcome evill with good It is not fuge flye from evil Second Generall Quaeris quare te fuga ista non adjuvet tecum fugis Sen. Ep. 28. no flying from Anger unlesse we could leave our selves behind us Nobiscum fugimus we carry the enemy along with us nor it is not resiste neither resist evill onely which is enough to foyle the devill Jam. 4.7 as St. James informes us resist the devill and he will flye from you But it is vince overcome to assure us that in this combat against anger it is as well the Christians case as the Roman souldiers aut vincere aut emori either to overcome or be slain no other way besides that to save us Overcome then we must but what are the means whereby we may obtain the victory why easie enough and as certain too for as there is no poison in nature but hath its antidote no disease in the body but hath its remedy so likewise in the spiritual state each mischief is answered with a redresse The evils as we heard were three and right so many are the goods to amend them And as in physick Ad morbos extremos extrema exquisitè remedia praestant Hip. Aph. lib. 1.6 each disease is best cured by his contrary so here in like sort against each evill we have its contrary good for remedy 1. The good of patience against the evill of injury 3. The supreme Good God Almighty against the devill the Arch-evill by every of these we may get a victory and first vince patientiâ overcome by patience In Olympicis lex esi malefaciendo vincere In stadio Christi non eum qui percutit sed qui percutitur coronari decretum est Chrysost A new kind of victory to overcome by enduring and far different from the custom of the world where he hath the prize that by might and force subdues his adversary But it is otherwise in the lists of Christ here he that receives the hurt is crowned as Conquerour and winnes the Field without giving a blow And therefore in the Armory of the Church described by Solomon Cant. 4. Cant. 4.4 We hear of a thousand bucklers all shields of mighty men of bucklers I say weapons of defence and safeguard but no mention of a sword or spear to invade or offend an enemy And hereupon it is observable 2 Cor. 12.12 that St. Paul makes patience to he the first signe of an Apostle 2 Cor. 12. The signes of an Apostle were wrought among you in all patience and peradventure on this ground 2 Tim. 2. he exhorteth Timothy to manifest his spiritual warfare not so much by fighting as by suffe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 endure hardnesse as a good souldier of Iesus Christ Heb. 2.10 Luke 24.26 which hardnesse every one must endure that will be like unto him our Captain who by suffering entred into glory And by this way those Armies of Martyrs fought the battels of the Lord being armed with no other weapons but patience and meeknesse whereby they triumphed over the malice and torments of their adversaries But you may see the evidence of this victory in every true patient man Eodem exitu dispungetur quo telum aliquod in Petra constantiss duritiae libratum obtusum c. Tertull. upon whom if an injury light it is but as the blow of a sledge up a steel Anvile that makes no dint or impression at all but recoyles on the hand that smote it Ille velut rupes pelagi c He stands firm Virgil. Aeneid and unmoved like a rock in the Sea which though never so much beaten on by the waters yet it is no wayes shaken thereby but breakes the waves that assault it So he as it were Proprium est magnitudinis verae non se sentire percussum Sen. de ira divinely insensibly either seems to perceive not or neglects the injury conceives the doer not worthy of his anger but rather of his pity as some frantick person that should assaile him you will easily yield this to be a victory if you look on his enemy how he frets and vexes to see his malice thus defeated N. iccirco quis te laedit ut debeas quod cum fructum ejus evertoris non dolendo ipse debeat necesse est Tertull. de pat and disappointed and even acknowledgeth the overthrow by his sorrow and discontentment neither need we for proof hereof go beyond his own confession but come from that unto the next way of victory vince benesiciis overcomes with kindnesse or good turnes A victory somewhat stranger yet to overcome malice with doing good but certainly more effectuall then that by patience Thy patience perchance may make thine enemy to consider 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Termena apud Sophoclem but thy goodnesse will make him relent for in so doing saith our Apostle in the verse next before thou shalt heap coales of fire on his head An expression borrowed from Refiners of mettalls that are wont to heap coales on the head of the Crucille or melting pot for the more thorow-effecting of the work and signifying here Ardorem charitatis as Haymo expounds it the fire of charity Luke 12.49 which Christ came to send on the earth the coales whereof thou heapest on thine enemies head when thou relievest his necessities Non in maledictum c. Non in maledictum aut condemnationem ut plerique existimant sed in correctionem ut superatus beneficiis odii frigore excocto igne charitatis nam hoc ordine legenda sint verba Inimicus esse desinat Hieron lib. 1. cont Pelagian saith Saint Jerome not for his judgement or condemnation as some erroneously imagine but for his correction and reformation that being overcome with courtesies he may cease to be thine enemy having his enmity purged away by the fire of charity This will do it if any thing will let him be of never so sullen mettall the coales of love and friendly offices will melt and soften him and transform his stubborn hatred into compliances of affection We have an experiment hereof in Saul a person of an obdurate nature that hardly we shall find a worse and yet David mollified him with good turnes insomuch that 1. He drew teares from his eyes 1 Sam. 24. Verse 17. Verse 19. Saul lift up his voyce and wept 2. A confession from his mouth Thou hast rewarded me good whereas I have rewarded thee evill nay 3.

victory of his adversaries to subdue incontinence is the prize of hostility to overcome anger and revenge is the triumph of patience By these and the like 2 Tim. 2.5 1 Cor. 9.25 2 Pet. 5.4 we may strive for masteries and obtain a Crown incorruptible a Crown of glory that fadeth not away Applica ∣ tion YOu have heard in brief the Apostles advice to his Roman Proselytes whereby he intended not to disswade them from repelling violence by lawfull def●nce or to disarme the Christian Magistrate for the punishing of injustice Ver. 1.3.4 The Chapter following will clear this mist commanding subjection to the higher powers and propounding Rulers as a terrour from evill works as bearing the sword for that very end and being Gods Ministers to execute wrath upon him that doth evill His meaning is onely here to represse the immoderate passions of anger and revenge in private concernments that we be so far from returning evill for evill as rather to forbear and forgive one another Colos 3.13 Eph. 4.32 1 Cor. 11.23 M●t 7.28 29. if any man have a quarrell against any even as God for Christs sake hath forgiven us Nor is this any other but what he received of the Lord who among those astonishing doctrines which he taught as one having authority inculcated this beyond the rest with more variety of expression Love your ensmies blesse them that curse you Chap. 5.44 do good to them that hate you and pray for them that despightfully use you and persecute you This is the grand result of the Gospel the great duty that Christ came to preach and to exemplify by his life and death and yet b Multum à vero aberrant inepti quidam homines qui hoc tantum Christianismi esse aniunt ut hostes diligantur negant in Veteri Testamento ad id Hebraeos fuisse adstrictos non enim variata est lex Dei post Christi adventum c. P. Mart. in 2 Reg. 6.22 not so new as some would fancie it but that the Old Testament had much to this purpose both for precept and practice 1. For Precept Thou shalt not revenge nor bear any grudge against the children of thy people Levit. 19.18 nay more then so Thou shalt not abhorre an Edomite Inter omnes Gentes quas Judei poterant immicas reputare erant Aegyptii à quibus omne injuriae genus crudelitatis monstra passi sunt B. Nuza de inimicorum dilectione no not an Egyptian Deut. 32.7 Those that the Jewes might have reason to hate beyond any other nation from whom they had suffered all the miseri●s of a most tedious and cruel bondage The same was intended by that injunction of reducing and relieving an enemies beast Exod. 23.4 * Isid Pelus Epist lib. 3. Ex. 389. thereby to mediate a reconcilement when the party thus pleasured could not choose but be wrought on by that courtesie But expressely and clearly Prov. 25.21 If thine enemy be hungry give him bread to eat if he be thirsty give him water to drink for thou shalt heap coales of fire upon his head which very place our Apostle here citeth for the pressing of Christian charity Cum grandi diligentia observandum est ne dum hunc locum non bene intelligimus de medicamentis nobis vulnera faciamus solent enim nonnulli hoc praeceptum quasi ad satiandum furorem suum assumere Ser. de tem 168. and that is enough to make it appear that Solomon meant it in a Gospel-sense not so as some in Saint Austins time abused this precept for the satisfying of their revenge feeding their enemy for no other end but that he might burn in eternall torments Avertat Deus Ad sanandum ergo talem phreneticum homines sanctos charitatis igne succensos hortatur sp sanct dicens Carbones c. saith the Father God withhold this sense from our minds that any should do good turns with this mind to implunge the Receivers into endlesse punishment It is none of the Holy Ghosts meaning this who intendeth hereby not the bane but the cure of him that is sick of the frenzie of malice Cum enim inimico tuo pio animo frequentiùs benefeceris quam libet sit impiùs crudelis tandem erubescet debet poenitere incipit quod admisit c. and that is by plying him with frequent benefits as it were to surround him with the fire of thy charity which will move him at length be he never so barbarous to blush and grieve and repent of his rancour against thee and to requite thee in stead of hatred with hearty affection This for precept Then for practice it is no lesse evident by sundry particulars By the kindnesse of Joseph towards his Brethren Gen. 50.15.21 Exod. 32.32 chap. 17.4 2 King 6.22.23 that deserved so ill at his hands By the charity of Moses interceding so passionately for the Jewes that were ready to stone him By the courtesie of Elisha in entertaining the Assyrian armies that were sent to destroy him by the Evangelicall spirit of David Psal 7.4 who was so far from rewarding evill that to use his own words he delivered him that without a cause was his enemy But yet however that which was barely propounded there and rarely performed by one among a thousand is powerfully pressed in the Gospell Mat. 5.44 with an Ego dico vobis an express Commandement to love our enemies and to express it with all the tokens of hearty affection as blessing relieving praying for them And for examples to enforce it there be such as none can be greater of God the Father giving his Son for us when we were enemies Rom. 6.8.10 Mat 5.45 Heb. 12.3 Acts 10.38 and making his Son to shine on the wicked and the unthankfull Of God the Son that notwithstanding the contradiction of sinners went about doing good all his life-time here on earth and dying prayed for those that crucified him Of Christs disciples that followed their Master both in teaching and in practising as Stephen the first Martyr Acts 7.60 that spent his last breath in crying for mercy on those that stoned him and Paul the Apostle with his fellow-labourers whose profession it was 1 Cor. 4.12 being reviled we blesse persecuted we suffer being defamed we entreat and how the next Christians in the Primitive times were affected this way when the Spirit that descended in the likenesse of fire Acts 2.3 enflamed their hearts the ancient Writers have sufficiently witnessed when the heathen could say of them between envie and wonder a Tertull. Apologet. Vide ut se invicem diligunt see how these Christians love one another And no lesse for their carriage toward those without how they powred forth b Idem ibidem prayers for tyrants and persecutors c Euseb Eccl. hist 5. cap. 5. refreshed their armies in the time of drowth