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
B01658	Heart-humiliation, or, Miscellany sermons preached upon some choice texts at several solemn occasions : never before printed. / By that eminent preacher of the Gospel, Mr. Hugh Binning, late minister at Gowan.	Binning, Hugh, 1627-1653.	1676 (1676)	Wing B2932; ESTC R172970	178,923	336

may sin no more but break off their sins It is indeed impossible for a man to amend his ways till he be pardoned for his sin stands betwixt him and God God is a consuming fire the guilt of it hinders all meeting of the Soul with God at least all influence from him But when an open Door is made in Christ that men may come and Treat with God notwithstanding of rebellions and have the Curse relaxed O now he may go about his Duty comfortably Am I escaped from Hell why should I any more walk in the way to it And now he hath the Spiri● given for the asking There are some Cessations from sin that are not real forsakings of it and ceasings from it You know men will abstain from Eating for a season that they may be made ripe for it another time Some do not cease from sin but delayes it only they put it not away but put it off only for another time till a fitter occasion and opportunity And this is so far from ceasing from it that it is rather an deliberat choice of it and Election of conveniency for it There may be some pure and simple ceasings from sin meer abstinence or rather meer absence of sin for a season that is not ceasing from doing evil The Christians ceasing hath much Action in it It is such a ceasing from doing evil that it is a putting away of evil It hath the Soul and Spirit joyned in that Cessation Sin requires violence to put it out where it hath haunted it is an intruding Guest and an usurping Guest It comes in first as a supplicant and beggar prays for a little lodging for a night and promises to be gone the temptation speaks but for a little time even the present time for a little one it seeks but litle at first least it be denyed but if once it be received into the Soul it presently becomes Master and can command its own time and its abode Then ye will not so easily put it out as ye could hold it out for it is now joyned with that wicked desperat party within you the heart and these united Forces are too strong for you According as a lust is one with a mans heart or hath nearer connexion with his heart and Soul it is the worse to put away for will ye drive a man from himself it is the cuting off an right hand or plucking out of an right eye To make a man cease from such evils it requirs that a stronger power be within him then is in the world Men may cease for a time for want of occasions or temptations to sin when there is no active principle in them restraining or keeping their Soul from such sins as appears after when no sonner occasion is offered but they run as the Horse to his course or the Stone falleth downward they conceive Fire as easily as dry Stubble That is not Christian ceasing which is that which the Soul argues it self to from grounds of the Gospel Should I who am dead to sin live any longer therein This is a principle of Cessation and this is true liberty when the Soul can abstain from present temptations upon such grounds and perswasions of the Gospel then it is really above it self and above the world then hath it that true victory Many men cease only from sin because sin ceases from them they have not left it but it hath left them The old man thinks himself a changed man because he wallows not in the lusts of the flesh as in his youth But alas no thanks to him for that he hath not ceased from his lusts but temptations to him or power and ability in him to follow them hath ceased there is no change in his Spirit within for he can talk of his former sins with pleasure he continues in other evils as bad but more suitable to his age In a word he is so inwardly that if he were in his body and occasions offering as before he would be just the same Some again cease from some evils from some principles but alas they are no Christian principles VVhat restrains the multitude of Civilians from grosse scandals Is it any thing but affectation of a good Name and report in the world Is it not fear of reproach or censure Is it not because possibly they have no particular inclination to sueh evils And yet there are many other evils of the heart al 's evil though more subtill that they please themselves in as Pride Covetousnesse Malice Envie Ambition c. VVhat shall all your abstinence be accompted of when it is not love to Jesus Christ or hatred of sin that principles it It is not the outward abstinence that will commend you Such it is as the principles of it are And these only are the true Christian principles of Mortification love of Jesus Christ which constrains men to live no more to themselves but to be new Creatures 1 Cor. 5. 14 15. And hatred of sin in its Nature as sin A Christian should have a mortal hatred at it as his mortal enemy It is not Christianity to abstain from some fleshly lusts if ye consider them no● as your Souls enemies 1 Pet. 2. 11. Ye that love the Lord hate evil Psal 97. 10. These are chained together Davids hatred was a Soul hatred an abhorency Psal 119. 163. I hate and abhore lying it is like the natural Antipathies that are among Creatures The Soul hates not only the person of it but the nature of it also Men often hate sin only as it is circumstantiate but Christian hatred is a hatred of the Nature like the deadly feuds which are enimities against the kind and name I will put enimity between thy seed c. It is a perfect hatred Psal 139. 22. And so it cannot endure any sin because all is contrary to Gods Holinesse and offensive to his Spirit I would think it easier to forsake all evil and cease from doing any evil I mean presumptuously with a willing min● and endeavour then indeed to forsake one for as long as ye entertain so many lusts like it they shall make way for it It were easier to keep the whole Commandments in an Evangelical sense then indeed to keep any one for all of the● help another and subsist they cannot one with out another so that ye take a foolish course wh● go about particular reformations Ye scandalous sinners professe that ye will amend the particular fault ye are guilty of and in the mea● time ye take no head to your Souls and Lives Therefore it shall be either in vain or not acceptable How pleasant a life would Christians have if they would indeed be perswaded to be altogether Christians The halfing of it neither pleaseth God nor delights you I● keeps you but in continual torment between God and Baal your own lusts usurpe over you and that of Christ in you challenges the Supremacy so ye are as-men under two Masters

unto them this ground of their slacknesse and negligence in all spiritual Duties None stirreth up himself to take bold one thee Here is the want of the exercise of Faith Faith is the Souls hand and grip Jo. 1. 12. Heb. 6. 18. 1 Tim. 6. 12. Isai 27. 5. No body a waketh themselves out of their deadnesse and security to lay hold on thee Lord thou art going away and taking goodnight of the Land and no body is like to hold thee by the Garment No Jacobs here who will not let thee go till thou bless them None to prevail with thy Majesty every one is like to give Christ a free Pasport and Testimonial to go abroad and are almost Gadarens to pray him to depart out of their Coasts There is a strange lousnesse and indifferency in mens spirits concerning the one thing necessary Men ly by and dream over their days and never putteth the Souls Estate out of question None will give so much pains as to clear their interest in thee to lay hold on thee so as they may make peace with thee Now can there be a more ample and lively Description of our Estate both of the Land and of particular persons of it Since this must not be limited to the Nation of the Jews though the Prophet spake of the generality of them Yet no doubt all mankind is included in the first six-Verses And any secure people may be included in the seventh Verse for Paul applyeth even-such like speeches Rom. 13. that were spoken as you would think of Davids enemies only Yet the Spirit of God knowing the mind of the Spirit maketh a more general use of their condition to hold out the Natural Estate of all men out of Christ Jesus But there are in these two Verses other two things beside the acknowledgment of sin First the acknowledgment of Gods Righteousness in punishing them for now they need not quarrel God they find the cause of their sading in their own bosome they now joyn sin and punishment together wheras in the time of their prosperity they separated punishment from sin and in the time of their security in adversity they separated sin from punishment at one time making bare confession of sin without fear of Gods Justice at another time fretting and murmuring at his Judgments without the sense of their sin But now they joyn both these and the sight and sense of Gods displeasure maketh sin more bitter and to abound more and to appear in the loathsome and provocking nature of it so that their acknowledgement hath an edge upon it And again the sight and sense of sin maketh the Judgment appear most righteous and stoppeth their mouth from murmuring In the time of their impenitency under the Rod their language was very indifferent Ezek. 18. 2. The fathers have eaten sour graps and the childrens teeth are set on edge They have sinned and we suffer they have done the wrong and we pay for it But it is not so now verse 5. The Fathers have done righteousness in respect of us and thou was good unto them but we are all unclean and have sinned and so we are punished Secondly they find some cause and ground in God of their general defection not that he is the cause of their sin but in a righteous way he punished sin with sin God hid his Face denyed special Grace and Influence and so they ly still in their security and their sin became a spiritual plague Or this may be so read none calleth on thy Name when thou hid thy Face from us and when thou consumed us because of our iniquities And so it serveth to aggravat their deep security that though the Lord was departing from them yet none would keep him and hold him Though he did strike yet they prayed not Affliction did not awake them out of security and so the last words Thou hast consumed us c. Are differently exponed and read Some make it thus as it is in the Translation Thou hast hid thy face and left us in a spiritual deadness that so there might be no impediment to bring on deserved Judgment If we had called on thee and laid hold on thee it might have been prevented we might have prevailed with God but now our defence is removed thou hast given us up to a spirit of slumber and so we have no shield to hold of the stroak thou hast now good leave to consume us for our sins Another sense may be Thou hast suffered us to consume in our iniquity thou hast given us up to the hand of our sins And this is also a consequent of his hiding his Face because thou hid thy Face thou letteth us perish in our sins There needeth no more for our Consumption but only help us not out of them for we can soon destroy our selves First sin is in its own nature Ioathsome and maketh one unclean before God Sins nature is filthiness vileness so doth Isaiah speak of himself Chap. 6. 5. when he saw Gods Holiness So doth Job abhore himself which is the Affection which turneth a mans face off ● loathsome object when he saw God Job 40. 4. and 42 6. Look how loathsome our natural condition is holden out by God himself Ezek. 16. You cannot imagine any deformity in the Creature any filthiness but it is there The filthiness and vileness of sin shall appear if we consider first Sin is a transgression of the holy and spiritual Command and so a vile thing The Command is holy and good Rom. 7. And sin violateth and goeth flat contrary to the Command 1 Job 3 When so just and so equitable a Law is given God might have exacted other rigorous duties from us but when it is so framed that the Conscience must cry out all is equity all is righteous and more then righteous thou might command more and reward none It is Justice to Command but it is Mercy to Promise Life to obedience which I owe What then must the offence be against such a Just Command and so Holy If Holiness be the Beauty of the Creation sin must be the Deformity of it the only spot in its Face Secondly look upon sin in the sight of Gods Holiness and Infinit Majesty and O how hainous will it appear And therefore no man hath seen sin in the vileness of it but in the Light of Gods Countenance As Isai 6. 5. Job 40. and 42. God is of purer eyes then to behold iniquity he cannot look on it Hab. 1. 13. All other things beside sin God looketh on them as bearing some mark of his own Image all was very good and God saw it Gen. 1. and 2. Even the basest Creatures God looketh on them and seeth himself in them But sin is only Gods Eye-sore that his Holiness cannot away with it is most contrary unto him And as to his Soveraignty it is an high contempt and rebellion done to Gods Majesty it putteth God off the Throne will take no