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
A87095	The first general epistle of St. John the Apostle, unfolded & applied. The second part, in thirty and seven lectures on the second chapter, from the third to the last verse. Delivered in St. Dionys. Back-Church, by Nath: Hardy minister of the gospel, and preacher to that parish.; First general epistle of St. John the Apostle. Part 2.	Hardy, Nathaniel, 1618-1670.	1659 (1659)	Wing H723; Thomason E981_1; ESTC R207731	535,986	795

of darkness yea it is the strict charge he layeth upon the Thessalonians Now we command you Brethren in the Name of our Lord Jesus Christ that you withdraw your selves from every Brother that walketh disorderly we ought as much to hate familiarity with the wicked as to dread upon burning coals or go into an infected house and therefore this kind of hatred is not here intended 4. Once more All hatred of enmity in respect of others is not to be condemned if they be enimies not so much to us as to the Church yea God himself and this not out of ignorance but malice and so implacable we may we ought to be enemies to them Holy David hath set us a pattern hereof when speaking to God he saith Do not I hate them oh Lord that hate thee and am not I grieved with them that rise up against thee I bate them with perfect hatred I count them mine enemies Hence no doubt are those imprecations and curses which we meet with in the Psalmes wherein we finde that holy man wishing not only disapointment to the hopes in●atuation to the counsels but destruction to the persons of Zions adversaries And surely thus far we may and ought to imitate him as in generall to pray against and wish the ruine of all the Churches irreconciliable adversaries though as to particulars we must take heed of going too far in this way it being difficult if not impossible for us determinately to assert concerning any one that he is an implacable enemie of God and Religion and yet when we see one who with Julian hath professed himself to be a Christian Brother and so far Apostatizing as openly to prosecute Christianity with utmost fury notwithstanding manifold convictions or who still pretending to be a Brother oppugneth with no less virulency though more subtilty the Christian Religion in its Orthodox profession swallowing up her revenues forbidding her publique services stopping the mouths of her Preachers suffering blasphemies and heresies to obscure her plucking up the pillars which should uphold her and persecuting all that embrace her and all this against clear convictions which he either hath or might have did he not shut his eyes together with frequent and multiplyed admonitions since we can have very little or no hopes of such a mans conversion we may and ought to desire of God if he will not please to convert him to confound not only his devices but his person and to cut him off from the land of the living only we must take heed to the frame and temper of our spirit that this our hatred of and wishing ill to him purely proceed from a love to Gods Church and a zeal for his glory not out of any personall or private respect to our own revenge 2. Having thus dispatched the first way ● proposed to tread in Namely the restriction and exclusion I shall now step into the other path and let you see the extent and enlargement of this sin in these following assertions 1. There are two sins namely envy and malice which are as it were the ingredients of this hatred St Paul seemeth to intimate so much when he first mentioneth malice and envy as the species and then hatred as the genus living in malice and envy hatefull and hating one another And indeed since hatred being opposed to love is both a nilling good and willing evill to our Brother it must needs include in it both these For 1. Envy is as Aquinas from Damascen well defineth it Tristitia de alienis bonis a sorrow for the good of another To this purpose Gregory Nyssen putting the question what is the cause of this disease answereth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our Brothers prosperity for which reason Plutarch compareth it to a bleare eye which is offended with the light and the envious man is fitly resembled to an Archer who hath still some white paper or cloth for his marke at which he shooteth now whence doth this sorrow arise but from the act of hatred which consists in nilling since because I nill the good to my Brother which he hath therefore I am troubled that he hath it and hence it is that the Aegyptians envying the Israelites multitude in Aegypt is called their hating them when it is said He turned their heart to hate his people Indeed envy is an affection made up of griefe and hatred griefe for the thing and hatred of the person and the hatred of the one is the cause of griefe at the other Malice is as Justinian well expresseth it Improba adversus proximum cogitatio a wicked thought against our Neighbour or if you will have it in fewer yet fuller words it is nocendi desiderium a desire to hurt and injure our Brother in any kinde and this is the proper act of hatred which as it doth connote a nilling good so it doth principally note a willing evill This is observable in Esau of whom the Text saith he hated Jacob and if you will know how that appeareth the end of the Verse tels you I will stay my Brother Jacob. In this regard the Fish among the Aegyptians is made an Hieroglyphicke of hatred because of all Creatures it is most greedy to devoure and hatred fils the minde with injurious and devouring desires 2. Though the speciall Object of our love be our Brother by the second Adam yet the prohibition of hatred extends to our Brother by the first Adam we must not think that if we be kind to those of the Christian Religion we may exercise hostility towards Turks and Pagans It is true the Jews were enemies to the Nations round about them yea did pu●sue them to an utter extirpation but they had an express warrant from Heaven for it and therefore their practice is no pattern till we can shew the like warrant we cannot without breach at once both of equity and charity under any pretences whatsoever invade the possessions or destroy the persons of the most barbarous Savages But yet still in this as in other sins the quality of the Object addeth to the quantity of the offence and though it be a sin to hate any man it is a greater sin to hate a Christian and the more of Christianity there is in him the more malignity there is in our hatred since the better the Object the worse the act and yet further though it be an haynous sin to hate a Christian upon any account yet to hate him because he is a Christian or because he is a more exact and conscientious Christian then our selves is the highest degree of this hatred and that which borders upon the unpardonable s●n against the holy Ghost 3. This hatred of our Brother which is here forbidden is not only of him whilst he is our friend but when he becometh our ne● Indeed it is an high aggravation of our hatred when it is of o●● that loveth us but it is no

excusation when of one that hateth us To hate a friend is inhumane to hate an enemy is unchristian not only to retaliate good for evill but evill for evill is against St Pauls precept and as well he that is second as he that is first in hating his Brother is guilty how consonant soever it may seem to corrupt reason yet it is dissonant to true Religion for a man to pay another in his own coyn and return cursing for cursing nor is it enough for us not to offer an in●●ry but we must not so much as return it not only a velle laedere a will to hurt but vindicare to revenge an hurt yea not only to will and endeavour a greater but an equal nay a less wrong to my brother then he hath done to me is to hate him 4. It is not only hurting but hating our brother which is prohibited Indeed on the one hand a man may hurt him whom he doth not hate through meer casualty and then it is no sin or through carlesness and then it is not so great a sin Again on the other hand a man may hate his brother and yet through want either of ability or opportunity not hurt him nor is his sin therefore the less Look as a rich man may relieve his brother and yet not love him and a poor man may love his brother and yet not relieve him so a charitable man may hurt his brother and yet not hate him and a malicious man may be said to hate his brother when he doth not hurt him the outward execution is not a sin against charity unless there be an inward intention and the inward intention is a sin though there be no outward execution True it is the further a sin proceeds from thought to desire desire to endeavour endeavour to action it is so much the worse but still the very desire of injuring though it be not accomplished is a sin and here called hating our brother 5. Yet lastly Whatever falleth short of the duty of loving cometh within the compass of hating our brother It is a moral axiome Omnis recessus à viriute est vitium whatever ●ecedeth from vertue is a vice it is true in this particular every departure from love is a degree of hatred the affections of love and hatred are like the qualities of heat and cold and look as the ceasing of heat is by an accession of cold so where there is a defect of love there is the infection of hatred Hence it is that an unj●●● or unadvised Anger with our brother is a degree of hating him indeed not all anger for there is an anger of love as well as hatred but when it is an anger not of just reprehension but vain contention not with moderation but excess it is at least a disposition to hatred Hence it is that not only willing evil but not willing good to our brother is an hating him Look as in point of equity not dealing faithfully is cosening so in point of charity not loving is hating It is a vain fancy yea a lying deceit with which some men please themselves in respect of an enemy I do not hate him and yet I do not love him I will not do him any harm but I will not do him any good the one is as well a sin as the other and when our Apostle here opposeth hating to loving he seemeth to intimate that if we do not love we hate our brother And now beloved what great reason have all of us to reflect upon our selves first and next on the men among whom we live sadly observing and bewailing the general prevalency of this sin of hatred amongst us To this end consider a few particulars 1. Are there none who hate those most who are the best to whom not only their brother but his religious conversation is hatefull therefore reviling deriding yea persecuting him because he maketh conscience of his wayes Such are those sonnes of Belial men at once both prophane and uncharitable who because they hate godliness hate the professors and practisers of it whoever will swear and whore and quaffe run to the same excess of riot with themselves is in their account an hatefull Precisian whosoever frequenteth Gods house observeth religious duties in his own house taking all opportunities according to his place and power of instructing the ignorant rebuking the obstinate exhorting the negligent is with them an abominable Puritan True it is there are many too many nor were there ever more then in this Age whose dissimulation and hypocrisie are manifest who are very strict in the duties and zealous against the sins which respect the first Table and yet notoriously irregular in matters of the second Table these are they whose practises are bewailed and abhorred by all good Christians and through the sides of these Religion is wounded by prophane Atheists Indeed some ungodly wretches are apt to pretend when by occasion of such Pharisees they inveigh against the strict profession of Christianity that it is not Religion but dissimulation piety but hypocrisie which they oppugn but I shall only desire them to consider whether they be not thus invective against all that are zealous as if they were hypocrites though they know nothing by them whether it be not the very exercises of Religion their reading praying hearing and the like which they detest since else why do they not imitate those good duties themselves as well as abhor the hypocrisie which they lay upon those who performe them and yet once more whether to hear of or know any gross sin by one who is carefull of these duties be not an object rather of their joy then sorrow as being glad when they can pick an hole in the coat of a professor and surely if their consciences accuse them as guilty in answer to these Queries whatever they may account themselves they will be found haters yea the worst sort of haters because of the best sort of brothers 2. Are there none who are so ungratefull as to repay courtesie with injury love with hatred who instead of loving those that hate them hate those that love them Thus Jehoram sought to slay Elisha who had been friendly to him Saul intended ruine to David who had been faithfull to him and the Jews crucify Christ who came to save them It is St Austins complaint Alas no wonder if we cannot perswade you to love your enemies when you hate your brethren Certainly they are farre from Christian love who are guilty of such unnatural hatred 3. Again how many are there whose hatred as Solomon expresseth it i● covered with deceit who have sharp teeth with soft gums who like the Panther which with sweet breath allureth other creatures to him and then devoureth them speak fair whilest seven abominations are in their heart and surely as Divinity reckoneth the first sort so Morality these among the worst sort of haters since a false friend is more pernicious then

1. Whither is not Neigbour to be taken in the same latitude when it is said Thou shalt love thy Neighbour as when it is said Thou shalt not bear false witness against thy Neighbour and again Thou shalt not covet thy Neighbours Wife nor his Ox nor his Ass nor any thing that is thy Neighbours If this be denied that will be enough to evince it that the particular commands of the second Table are but severall Explications of the generall command Thou shalt love thy Neighbour and therefore it is the same Neighbour to whom we must express our Love by not bearing false witness against him and the like and if it be granted then certainly Neighbour must include Stranger nay Enemy Since the Jews were not to bear false witness against their Enimies or to covet unjustly what belonged to them To this purpose is the note of a Rabbin upon these words of the Psalmist He that doth no evill to his Neighbour nor taketh up a reproach against his Neighbour understanding it of enemies as well as friends 2. When our blessed Saviour repeateth this Law of Moses whither did not Christ understand it in the same sense with Moses If he did no● then he affixed another sense to Moses his words then what he intended which is not to be imagined if he did then either Moses meant them universally or else Christ did not and so Christ hath added nothing in this particular to Moses As for that passage in our Saviours Sermon Thou shalt love thy neighhour and hate thine enemy it is doubtless to be understood as Abulensis hath well noted only as a Tradition of the Scribes and Pharisees Indeed St Austin and St Hilary seem to be of opinion that hatred was allowed in the Old Testament Yea Oecumenius in this place harpeth upon the same string but by the leave of those Reverend Fathers upon what ground it doth not appear since it is no where written in the whole Body of the Law Thou shalt hate thy Enemies and therefore it is well observed that our blessed Saviour doth not say You have heard that it hath been said by Moses or in the Law but You have heard that it hath been said to wit by the Scribes and Pharisees those corrupt Interpreters of the Law To all this for the further Confirmation I may add That Solomon expresly requireth in his Proverbs and St Paul from him enjoyneth in his Epistle If thine Enomy ●e hungry give him Bread to Eat And if he be thirsty give him water to drink so shalt thou heap coals of fire on his head and the Lord will reward thee That God in the Law gave strict charge concerning the beast even of our Enemy If thou meet thine Enemies Oxe or his Ass going astray thou shalt surely bring it back to him Again If thou see the Ass of him that hateth thee lying under his burden and wouldest forbear to help him thou shalt surely help him And certainly he that required them to assist their Enemy in rescuing his beast did not allow them hatred and malice to his Person Nay yet once more in the forementioned place where Moses saith Thou shalt love thy Neighbour is prefixed Thou shalt not avenge nor bear grudge which refers to an Enemie that hath done one an injury As for that lex talionis Law of retaliation though as appeareth by our Saviour it was otherwise construed by the Pharisees yet doubtless it was only intended by God as a rule for the publique Magistrate in his Administrations of justice and is no less in this sense allowable now And though they were to exercise acts of Hostility towards the Nations about them in making no peace with the Ammonites casting out the Cananites and cutting off the Amalekites yet this was by a speciall command from God which both then and now may dispence with a generall Precept and withall their being the Instruments of Gods vengance upon the Heathen did not hinder but that they might be free from any private revenge and so fulfill the generall Precept as well as any Headsman who notwithstanding he is the Executor of Justice may yet love that Person whom he doth execute 2. That Love which the Law requireth may very well in some cases be raised up to that heighth of suffering death Briefly to clear which know That laying down our life in reference to our neighbour is only required in one of these two cases the one when the publique the other when the spirtuall good of others necessitateth to it To lay down a mans life for the publique good is so far from being purely Christian that even Heathens have done it and therefore is no doubt included in the Mosaicall Precept which we may the rather believe because we find himself willing to be blotted out of the Book of Life for the preservation of the People and if it be said that this is to love our Neighbour more then our selves I answer It is not if we take Neighbour Distributively and if we take it Collectively for the Generality even nature teacheth us and surely then Moses his Law did require to prefer the puhlique before the private Wellfare a Generall before a Particular good 3. But that dying which is especially an act of Love is when we are willing to lose our own temporall life for the eternall good of others An example of this we have in the Old Testament What else meant Davids wish in regard of his Son Absalom when he said Would God I had died for thee Desiring no doubt to prevent that eternall death into which he had reason to think his Son dying in Rebellion against his King his Father was now plunged by the loss of his temporary life And in truth though this be to love our Neighbours Souls better then our Body yet it is not to love our Neighbour better then our selves and therefore exceeds not the Mosaicall Precept Cae●eris paribus let there be an equality every way and a Christian is as much bound now to prefer himself before his Neighbour as a Jew was and in way of inequality a Jew was bound to dammage himself for his Neghbours good as well as a Christian I am not to love my Neighbours Soul more then my own Soul nor his Body more then my Body nor his Estate more then my own Christian charity in this respect as well as Jewish begins at home only when it is my Estate or Body and my Neighbours Soul which come in Competicion this must be valued above those and this is required by Moses as well as Christ In one word That addition as thy self was certainly intended not as a Limitation or Restriction but rather as an Amplification and Inlargment of this duty of love that look how dear and entire and cordiall that love is which men bear to themselves the same they ought to have towards their Neighbours And therefore I shut up this

an open enemy and ex magno appetitu ●●● m●●tat modum loquendi it is the greatness of hatred which puts him upon this pretence of love 4. Yet again are there not some whose hatred is so deadly to their brother that they will be content to do themselves a loss so they may do him a great Injury That Apolog●e of Cupidus and Invidus the covetous and the envious man is very observable to this purpose Jupiter promised that whatsoever the one asked the other should have double whereupon they much strove one with the other who should ask first the covetous man refused because he was desirous of the double portion and the envious man was no less unwilling as repining that the other should have more then himself At length the envious man resolveth to be the first in asking but what did he ask That Jupiter would 〈…〉 of his eyes because he then knew the other must lose both Such malicious men there are and that among Christians who care not to deprive themselves if they may disappoint their brother This is that hatred which is fetcht from hell witness Dives who desireth not that he might come to Lazarus but that Lazarus might come to him as if he had rather Lazarus should be miserable with him then he happy with Lazarus But if there be as I hope there are many who can acquit themselves from these effects of hatred at the height yet I feare we may observe those Symptomes in the most which discover them to be somewhat sick of this disease When the eye is evill because God is good doth it not discover that besides the black which nature hath put in the eye as the seat of its perfection there is another black which envy hath put into it as a seat of corruption What doth the smoake of detraction stander calumnie cursing rayling scoffing back-biteing which cometh forth at the lips of many men but argue a fire of malice burning in their hearts whence cometh betraying quarrelling fighting plundering yea killing one another but from this lust of hatred in mens minds Indeed who can consider the hatefull practices which are continually acted among us and not acknowledge the great predominancy of this sin Drop down ye Heavens and let the Skies poure down righteousness saith the Prophet Drop down ye Heavens and let the Skies poure down charity and love may we say for it hath left the earth yea instead thereof the smoake of hatred ascending out of the bottomless pit hath filled it What calling or profession of men is free from this vice I would to God the black Coate were not besmeared with it What state and condition of men is not guilty of it Oppressours plainly tread in the footsteps of hatred and I would to God sufferers did not harbour the lust of revenge How needfull then is a dehortation to disswade you from this sin and indeed this very name Brother if it be as you have already heard an argument of love may well be a disswasive from hatred if he be a Brother in the highest notion he is Christs Brother as well as thine and wilt thou hate him whom Christ loveth if in the lowest degree he is flesh of thy flesh and wilt thou hide thine eyes in contempt and haired from thine own flesh St Paul saith No man ever yet hated his own flesh and wilt thou be so unreasonable But if this consideration be too weake go on and view the description which followeth of the state of such a sinner and that is the next generall which God willing the next time shall be set before your eyes that if possible this sin of hatred may be eradicated out of your hearts THE FIRST EPISTLE OF St JOHN CHAP. 2. VERS 9 10 11. He that saith he is in the light and hateth his Brother is in darkness even untill now He that loveth his Brother abideth in the light and there is none occasion of stumbling in him He that hateth his Brother is in darkness and walketh in darkness and knoweth not whither he goeth because the darkness hath blinded his eyes AMong the manifold excellencies of Gods Law this is not the least that it is according to St Pauls phrase a spirituall Law and that not only effective because dictated by Gods Spirit but Objective because extending to Mans spirit Indeed it is one of the differences between humane and divine Precepts that those only reach the outward these the inward man those only order the conversation these our cogitations Finally those take hold of words and works these of thoughts and desires This is evident in matters of Religion towards God Man requireth the externall observance but Gods internall devotion Man forbideth prophane Oaths but God blasphemous Imaginations nor is it less true in regard of our duty towards Man Humane commands inhibit the gross acts of uncleanness but Divine lustfull affections and to instance in no more whereas only actuall injuries of our Brother come within the compass of Mans cognisance God prohibits the very hatred and enjoyneth the contrary affection of love to him as here we see in the words He that saith he is in the light and hateth his Brother c. Having discussed the first generall part of the opposition Namely the sin briefly specified He that hateth his Brother we are now to go on to the other which is the state of the sinner as it is largely described in the 9th and 11th Verses 1. That which first occurreth in this description is the sinners own imagination what he fancyeth himself to be He saith he is in the light What is meant by this phrase of being in the light needs not again to be insisted on It is as much as to say he is in Christ he savingly knoweth Christ or he is in a state of grace This is that which he that hateth his Brother may say Indeed this cannot be in truth for St John saith of him He is in darkness and to be at once in the light and in the darkness is impossible but yet he may say so though it be not so and that two waies namely in opinion and profession 1. He that hateth his Brother may think himself to be in the light and so say it in his heart For 1. He may be acquainted in a great measure with the mysteries of Christian Religion and much conversant in divine speculations and for this reason imagine himself in the light The Pharisees though a generation of Vipers for their venemous nature say it of themselves we see and no doubt as to the letter of Moses his Law did see and know much so may Hypocriticall malicious Christians be versed in the Theory of Christianity 2. He may be frequent in Religious performances and upon this account fancy himself to be in the light Those Israelites whose hands were full of blood and therefore their hearts full of malice made many Prayers and offered multitudes