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
A94768	A sermon against murder: by occasion of the Romanists putting the Protestants to death in the dukedome of Savoy. / By William Towers, B.D.	Towers, William, 1617?-1666.	1655 (1655)	Wing T1962; Thomason E835_13; ESTC R207410	13,588	23

come 't is a Zeal indeed this but like their Ignorant obedience a Blinde one First to put out their own eyes and then the Eyes of the Protestants body his Soule 't is that alone which sees Aristot Oculus non videt sed videt Anima open their eyes O God that they may no longer be the mis-guided and dutiful sons of destruction that they who call themselves by the name of Jesus ●●suites may learn some of his Meeknesse to suffer rather then to put to death that they would endeavour to plant Religion only as Christ did with perswasion and not with blood unlesse of his own true Disciples not of those who oppos'd his Doctrine that they would as Christ ever did Teach only openly and not Creep into houses leading silly ones Captive but alas then the dissemination of their Errours would be prevented that they would as Christ did say plainly It is I and not put off their own name and put on another not put off the Priests Coat and put on the souldiers not pretend one false Religion that they may introduce another false Religion and especially not to sowe that Religion in the foule blood as they take it to be of Hereticks as they call them Still to this purpose may I not aske of them Is it enough whereby to Kill because he I know not who commands them to do it that has no Scripture Authority to command it unlesse such words as these of that usurper whom God was offended at Marke and when I say smite then Kill fear not have not I commanded you 2 Sam. 13.28 and is it not enough to refrain them from killing by the clear words of that God whom we know and whom they say they know thou shalt not kill Will they upon this score take gifts to shed blood Ezeck 22.12 smite and kill for Pay and under Command will there because of this be a Conspiracy amongst their very Prophets divining lyes unto them will they because of Treasure and precious things sharpen their Appetites to devoure soules and their swords to make many widowes verse 25. I am loth to tell them of the Ignorant folly of one of their side who would needs finde expresse Text wherewith to kill any Heretick and therefore made use of that of Paul to Titus ch 3. v. 10. Him that is an Heretick de vita reject fuge saies another translation flie from him but he poor soul would not flie from him but rather out of his blinde Zeal to the Roman Heresie First cut the verbe in two peices De vita and then flie upon him and cut the very throat of him 't is true the word of God is a two-edged sword but this word of his thus inexpertly weilded is too Blunt a weapon wherewith to draw blood from any had he prosper'd in this what strange shift by some such like wilde adventure would he have been put unto to prove a Protestant to be an Heretick and truly his after-friends though they have better Latine have no better Religion wherewith to wound us By this time it appeares if Great ones without their own precincts or within them have no priviledge Papal or Dukal no Prerogative Royal to set themselves above the commands of that greater God who is higher then they much more does this Text lay an Incruental obligation a bond of peace upon all subject people upon all private persons in their Townes and Nations and Travels To every of you it is said on a more palpable eviction thou shalt not kill and well it is said so for God said it and providentially is it said so for the merciful God said it said no more then this thou shalt not kill In favour to Meak capacities and many such there are amongst Vulgar Subjects it is not said thou shalt not kill thy Brother lest they might be misperswaded of the lawfulnesse to kill an Egyptian quà such to slay him that is of a different perswasion of a Religion thwarting theirs as not being a Brother to them in the same Faith of Christ let Rome be as seduc'd as she is willing to be I would rather were it possible a Papist should take away a hundred lives from me all but what is impossible the life eternal then that I should take away his one life from him upon that shadow of reason for it is too dark to appear to be reason because he is a Papist what if he misbelieves he may do this to me shall I who disprove and condemn his misbeleif misbelieve with him no I am sustain'd against the mischeif by Thou shalt not kill and against that seduction by Vindictamihi avenge not your selves for it is written Vengeance is mine I will repay saith the Lord Rom. 12.19 And yet had it been written in this very Text thou shalt not kill thy Brother S. Austin would somewhere have told thee the due extent of this command he would have given thee to understand that not only the Romanist but the very Turke is thy Brother and if so a Protestant sure is a Brother to the Romanist and should not be as some of them would make him only a Brother in bloody when he saies that Adam and Eve are the Parents of us all and we all in them are Brethren It is not said Thou shalt not kill thy Neighbour lest some shallow conceptions should thence extort a bloody doctrine that they might Deo non obstante nay perhaps further yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with Gods own leave slay a Forrainer And yet the same S. Austm who is sibi constans will elsewhere tell thee Homo Homini proximus that every one man is neighbour to every other man and therefore no one man may slay another nay the Text of Christ will tell you as much which thinkest thou of these three was neighbour to him that fell among thieves Luke 10 36. and he who thus fell he to whom one of the three shew'd himself a neighbour and the other two should have done likewise v. 37. by what other name is he notify'd and Characteriz'd but by that of man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Certain man went and fell v. 30. so certain it is that he who is a man is a neighbour he and she too for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is of both Genders and neither of them may be slaine Nay 't is not said thou shalt not kill thy enemy thy enemy lest some desperate zelot might thereupon undertake to kill Gods though he spar'd his own enemy and yet does not David say Do not I hate them O Lord that hate thee and am not I grieved with those that rise up against thee I hate them with a perfect hatred I count th●m mine enemies Psa 139.21.22 the enemies of God are to be esteem'd the enemies of the Disciples of God too not only the Haters of God but the very lovers of God shall be found liars if they esteem them otherwise and yet in neither

of these capacities as haters of God or as enemies of the people of God do they make a forfeiture of their lives would you know then how you may hate such enemies David has intimated to you how it must be with a perfect hatred and what that perfect hatred is you may learn out of that meekly pious ancient Father and Martyr Ignatius ep ad Philadelph By his counsel if you follow it the Lord will deliver you from blood-guiltinesse or as it sounds in the Hebrew and as Doway her self translates it from Bloods With Doway Ps 50. v. 16. from the massacring of many Psal 51.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 you must indeed hate them who hate God but then he will presently bound your hatred the Remainder of your wrath he will restrain he will tye up your hands behinde you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 you must not so much as smite an enemy though of Gods if you do you do it with the fist of wickednesse Is 58.4 you must not persecute him so much as out of his estate much lesse may you smite away his very life from him and persecute his body out of his skin or his soul out of his body 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 enemies you may still account them and seperate from them from Communion with their sins but not with their persons not from advising them if they are of your Acquaintance and Neighbourhood not from preaching to them if they are of your Parish Inclusively even to this last purpose does it follow in that grave Religious Father if that word be not dislik't by those who are unwilling to be Sons 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 you must Admonish them of their ill manners and labour to reduce to recall them to Repentance And did not this After-runner of Christ learn this Demeanour think you from Christs fore-runner John the Baptist preacht Mat 3.1 the subject of his Sermon was Repentance v. 2. when the Pharisees and Sadducees came to him though he knew them to be what he call'd them a Generation of Vipers v. 7. yet he did not un-Church them for all that he did not Excommunicate them from his Congregation he renew'd his Sermon and preacht even to them also on the same subject he said unto them and yet not he but the holy Ghost in him an example high enough to follow bring forth therefore fruits meet for repentance v. 8. I will not now aske Are those who are separated from more Hypocritical then the Pharisees do not others more loudly pretend to Holynesse then they are those who are separated from more Heretical then the Sadducees do not others more boldly deny the Resurrection then they this I wil not aske I will but give this reason for my short digression in these very few words it is what I may if it be possible as God shall enable me and if he enable me possible it is His blessed spirit can work with five words utter'd with understanding and Charity as powerfully as with a Folio it is that I may by any meanes save some by reducing them from the Errour of their way And is not all this instead of Stabbing him to the heart a nobler a worthier a more generous a more Christian carriage towards an enemy is not this the Perfection of Hatred nay is not this the perfection of that love which Christ himself enjoyns towards enemies Love them Blesse them Do good to them Pray for them Mat. 5.44 such a perfect hatred such a perfect love which will Cast out all fear from the man we thus love from the enemy we thus hate Hence it easily appears that though it had been said thou shalt not kill thy Brother thy Neighbour thy Enemy no private man of what Nation or language soever has any excuse whereby to palliate his spleen of killing another Private man much lesse of assassinating a Publick person and that too because of the immediate subnexion of this command to that of Honouring thy father which if it be not the very next here in Exodus as some contend who follow the Greek coppies which place the Commandement concerning Adultery betwixt that of Parents and murther yet those very Greek coppies in the book of Deuteronomy place that Commandement which forbids murther before that which forbids Adultery as also the Hebrew in both those books and hence it much more appears that this may not be done by any Private man because the Prohibition is Absolute unlimited nothing else but Thou shalt not Kill We have seen the extent and latitude of this killing how universally it is forbid see we next the heynousnesse of the guilt the sinfulnesse of this sin of committing murther Though it might be enough to testifie the iniquity of it that not to do it is a moral law written in the very heart of man by the finger of God himself that it is forbiddn even by Nature and that to every one man in the behalf of every other man so that indeed he who is but Compos mentis who has reason enough not only in Radice by a candid Interpretation to denominate him but in Fructu exerted reason to evidence and demonstrate him to be a man cannot choose but know it yet to how much higher pitch and degree is this transgression inhanc't and elevated in that this command which was before a command of God is once again a command of his written by himself in a Table of Stone This indeed is too much the fault of worldly-wise mankind to measure good or bad either by their own warinesse or indiscretion and not to impute it to the Performance or violation of the command of God either positive or Negative he who kills a man because he shall not be known to have done it or because he knows that he shall escape when he has done it breaks the command of God twice over First in killing to satisfie his own rage and then in despising the command of God because of his present security this imprints the deepest stigma 't is a mark with the blackest coale upon the hellish murtherer that he sets the Command of God at nought See we yet more of the sinfulnesse of this man slaying 't is abominable before God and it is odious to man Philo does so abhorre this sin that he is not content to call him that kills a murtherous unlesse he call him a Sacrilegious person too because he puts to death that man who is the Image of God 't is not in this sense said by our Saviour when he askt whose Image the penny bore Give unto Caesar the things which are Caesars and unto God the things which are Gods that thou shouldst therefore send the soul of man which is the Image of God to the God of that soul the father of spirits from off the point of thy sword He sins against humane Society to which we are born in Coetum geniti sumus saies Seneca which society cannot be upheld whilest the lives