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	king_n	saul_n	2,955	5	9.9011	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A09659	A godlie exposition vpon certeine chapters of Nehemiah, written by that worthie byshop and faithfull pastor of the Church of Durham Master James Pilkington. And now newly published. In the latter end, because the author could not finish that treatise of oppression which he had begonne, there is added that for a supplie, which of late was published by Robert Some, D. in Diuinitie	Pilkington, James, 1520?-1576.; Foxe, John, 1516-1587.; Some, Robert, 1542-1609. Godlie treatise of the church. In the ende .. a treatise against oppression.	1585 (1585)	STC 19929; ESTC S114273	162,441	172

few words Standstil saith Moses behold and marke the end when ye are not able the Lord him selfe will sight for you these cruell enemies whom ye see this day ye shall neuer see any more And so it came to passe for by Gods mighty hand the Israelites passed through the Sea safe and Pharao with his people were drowned The scripture teacheth that the fearfull vnfaithfull murtherers adulterers inchaunters Idolaters and liers shal haue their parts in the burning lake of fire and brimstone If ye will not sticke vnto this God and feare him as children ought to loue and reuerence their father yet feare him as seruants doe their masters and as ill men doe which are afraid of punishment and forbeare ill doing for feare rather then for loue The greeuous punishment which is threatned to fearefull men is the second and euerlasting death bothe ofbodie and soule which whosoeuer hath any true feare of God in him will tremble quake when he thinketh on it be not therefore afraid of them but plucke vp your stomaches and boldlie stand in the defence of that Citie which the Lord God hath giuen you to serue him in To fight for sonnes daughters wiues and houses I thinke it were an easie matter to perswade anie man for they be our flesh and bones and we be readie ynough to such matters and surelie not without a cause for both the law of god the law ofnature bindeth vs to defend them in their wel doings Moses in his law saieth that if thou traueyling by the way doe sinde thine enemies asse fallen in the mire vnder his load thou shalt not passe by but help him vp surelie the meaning of this law was not for the asse but as Saint Paul alledging the like law thou shalt not mussle the mouth of the oxe that treadeth out the corne sayed Had God care for the Oxe Nay verely but for you it is writen that ye should feede your painful teachers which labour for you as the Oxe So I say this law was not made for the Asse his sake but euen for thy enemie who is ouerloden as the Asse was and speciallie those to whom thou art bound by nature for else thou art worsse then an infidel But in this matter men are sone resolued what to doe there is a harder matter in mens minds that is whether we should fight for Religion as these men did or no. We see great troubles in manie countries against their Princes in our days for religion and many doubt what they may do herein Let the case stand as these mens did it is sone answered These Samaritans Sanballat and his fellowes were no Princes but subiect to Artaxerxes as the Iewes were nor had anie authoritie ouer them they were Gods enemies and did the Iewes wrong that would not suffer them to goe forward with that building which the King had giuen them licence and commission to do Therefore they might iustlie defend them selues against such theeues Further here is to be noted also that they defend thē selues onelie doe not inuade the other offering anie violence to them but would quietlie enioy their owne if they might And this is a greate difference in the warrs whether a man stand to defense of him selfe his people in any cause or doe inuade others and offer them wrong Defending a mans selfe is alowed by all lawes in manie causes and yet in religion by flying and not by drawing the sword against his Prince but to rebell and draw the sword against thy lawfull Prince for religion I haue not yet learned nor cannot alow off it nor I cannot see how so manie martirs in all ages would haue submitted them selues to death willinglie if they might haue fought for it Peter drew his sword to cut of Malchus eare and would haue fought for his master but Christ Iesus bad him put vp his Sword for if the matter stoode by fighting he could aske his heauenlie father and he would giue many thousands of Angels to fight for him The Prophet biddeth the Israelites in their captiuitie in Babilon pray for the life of Nebucadnezar Balthasar his sonne seeke for the peace of the Citie in which they were prisoners and not trouble them S. Paul biddeth pray for all them that were in authoritie and then was Nero Emperour a beast in condition rather then a man yet he must be prayed for Dauid would neuer hurt King Saul though he might and had him in his daunger sundrie times might haue killed him if he would Therefore as Christ ouercame his enemies by suffring so they that be Christes shall get the victorie by patientnes bearing the crosse not by rebelling drawing the sword As Nehemiah therefore here encourageth the Nobles Rulers and people manfullie to stand in defence of their countrie Citie wiues children breethren and howses against their enemies so in the spirituall kingdome of Christ must the Preachers Pastors encourage all sorts from the highest to the lowest manfully to stand to that wholsome doctrine of saluation which they haue bene taught out of Gods holie booke and not be afraid nor chaunge with euerie blast of winde and turne with the world as all sorts in this land haue done to the offence of Gods maiestie and their great reproch and specially ofthose that were the heades and should haue bene staies to others Religion is not a thing at the pleasure of Princes to chaunge as they list though the outward circumstances in it may be chaunged by them but it is the vnchaungeable will and determinate pleasure of the almightie Lord of heauen and earth decreed by high Court of parlament in heauen afore the world was made and declared vnto man by his Prophets and Apostles in such times as his infinite wisdome thought meete and cannot be altered by anie man nor authoritie in anie age I am God and am not chaunged saith the Lord my thoughts and my waies are not like your thoughts and waies which are euer changeable and vncertaine but I am euer one and chaunge not Stick therfore fast vnto that Lord which shrinketh not a waie from his people but manfully deliuereth them by suffering we shall haue the victory as our Captaine Christ Iesus had for if we suffer with him Saint Paul saith we shall reigne with him In bearing his crosse and sufferance then standeth our conquest not in Rebelling in dying to him and not liuing to our selues Marke now the mightie hand of God fighting for his people and the cowardly harts ofthese boasting braggers how sone they come to nought they but hard tell that the Iewes vnderstoode their conspiracie how they thought to haue come sodenlie murthered them that they were readie in armoure to withstand and defend them-selues against them their harts faile them they runne away lay downe their weapons and the Lord defeated their whole purpose and deuises Thus lightheads they had that when they heard tell

that be hid in it is to be reuerenced of all sorts of men and with diligence and prayer is to be searched out as far as we may The new building of this olde destroyed Citie by Gods enemies putteth vs in remembrance how Sathan by his members had ouerthrowne Gods Citie and chosen people and where now all sortes of men lay on hands Iustelie to repaire it againe it teacheth vs our duetie how diligent euerie one should be in his degree to the restauring of Gods Citie his Church to his olde beautie and strength againe This Citie Ierusalem was first called Salem or Solyma where Melchisedech was king and met Abraham returning with the spoile which he recouered from the king of Sodom and his fellowes Melchisedech by interpretation of his name is first called the King of righteousnes and after the King of Salem that is of peace who representeth vnto vs Christ Iesus as the Epistle to the Hebrewes saith which is the King of all righteousnes and by whome all we are made righteous as the Apostle saith and is a Priest for euer after the order of Melchisedech and offered vp that sweete and sauing sacrifice of his owne bodie and hearts blood to pacifie the wrath of God against man and make peace betwixt them both as it is written to the Eph. 2. This citie afterwards was called Iebus where the Iebusits one of the nations did dwel whose land god gaue to his people of Israel these Iebusits came of the cursed seede of Canaan whome Noe his father cursed for mocking him in his drunkennes and inhabited this countrie vntill that worthie king Dauid recouered the strongest parte of it from them called Sion named it the Citie of Dauid after himselfe That noble captaine Iosue in deede conquered the whole land and deuided it among the Israelites but these Iebusits were partlie so strong dwelling in the mountaines that they could not be vanquished in short time partly the people so negligent that they wold not driue them out or destroy them as they were commaunded but suffered them to dwel among them to their great shame harme for they were euer like thornes in their sides to prick hurt them as it is written Iosue 23. Whereby we learne that as the Iebusites Gods enemies could not fully be conquered vntil Dauid came no more could the kingdome of Sathan be cleane ouerthrown vntill Christ Iesus the King of glory was borne of the seede of Dauid who conquered sin hel the deuil and possessed the holy hill Sion and made his people citizens of the heauenlie Ierusalem And like as they suffered the Iebusits to dwell amongst them to their great harme so sinne remaineth in our mortall bodies conquered in deede that it doeth not reigne ouer those that serue the Lord yet not cleane taken away but left for our exercise who hauing our mortal enemie dwelling within vs should fight against sinne vnder the banner of faith in Christ Iesus who onelie hath can and will continuallie defend his people subdue their enemies and giue his children the victorie How King Dauid wanne this Citie from the Iebusits is fullie declared in the 2. of Sam. 5. chapter And how Christ Iesus the Sonne of God conquered the whole kingdome of Sathan sinne death and hell the whole historie of the gospell declareth And as king Dauid when he had reigned 33. yeares noblie in Ierusalem died with great victorie so Christ Iesus our Lord and graundcaptaine after he had preached the kingdome of his father gat this noble victorie against death and all his enemies in the 33. yeare of his age by suffering death and triumphantlie ascending into heauen where he reigneth a glorious King for euer After that Dauid had recouered this Citie from the Iebusites it was continually called Ierusalem which is by interpretation the Lord he will see Salem alluding to both the olde names ioyned togither Iebus Salem chaunging one letter onelie In the gospel it is called the holie citie as when the deuil tempted Christ he tooke him into the holie Citie and set him on a pinacle of the temple which name it gate rather of the holie law word and Sacrifices that were taught there and offered then of that wicked and vnholie people that denied the Lord of life and required Barrabas to be deliuered But when it was destroied by the Romanes and not one stone left standing on another as Christ foretold it should be Elius Adrianus the Emperour for vaine glorie builded a new Citie and called it after his owne name Elia or Capitolina And when the heathen had gotten it from the Christians Pope Vrbane the second kept a councell in Fraunce and by his flattering friers stirred vp all Princes to recouer the holie land againe more like a superstitious Iewe putting holinesse in the place which then was inhabited with wicked people then like a true preacher of true holinesse But it cost manie Princes their liues lands and goods and yet not recouered wherof England felt his parte when King Richard the first went thither and was taken prisoner paid a great Raunsome to the impouerishing of the Realme As God gaue this Citie and people falling from him into his enemies hands so will he cast vs vp if we frowardly forsake him This Citie Ierusalem aster that it was recouered from the Iebusites was inlarged and fortified by Dauid Salomon Ozias and Ezechias and other good kings and had within it two chiefe hils Sion where the Kings Palace was built Moria where the temple was And after when the people encreased other two hils were taken into it Acra and Bethera as Iosephus writeth It had three wardes and walles within it Within the Innermost wall was the Kings Palace and Temple and the Preists lodging in the midle ward were the Prophets noble-men their schooles Leuits and Doctors By which we are taught how to place and esteeme learning and learned men schooles vniuersities and preachers which are not now much regarded In the vttermost dwell the Citizens marchants and artificers It was then 4. miles about and after enlarged to 6. It was most glorious in the time of our sauiour Christ for Herod and Agrippa had made great cost on it and Christ wept for it Dauid in the 48. Psalme describeth the beautie and strength of this Citie and biddeth them goe round about it marke and behold it and count the towers of it that were manie that the Lord might be praised for it The vttermost wall had towres 90. The midle wall had towres 14. And the innermost wall had towres 60. In the whole 164. towres as Iosephus and others doe write But I take it that it was so rather in the time of Christ then of Dauid or of this building now for as it increased in wealth beautie and strength so it did in pride riotousnes superstition contempt ofGod al wickednes so that this last and vtter destruction was at hand for refusing

well good men lament it iustice crieth vengeance and God will reuenge it 11. And I came to Ierusalem and I was there three dayes 12. And I rose in the night I and a few men with me and tould no man what God had put in my heart to doe in Ierusalem and there was no beast with me but the beast which I satte vppon 13. And I went forth at the valley gate in the night and before the dragons-well to the dung hill-gate considered the walls of Ierusalem which were broken downe and the gates which were consumed with fire 14. And I passed ouer to the well-gate and to the Kings fish-poole and there was no roume for the beast vnder me to passe 15. And I went vp in the night by the brooke and I considered the well and comming back I came by the vally-gate and returned Nehemiah hath now done with the court and is come to Ierusalem which he so much desyred he was wearie of the noyse and solemnitie of the court and thought he should liue more quietly in his countrie but it falleth out cleane contrary for his trouble and daunger is double to that it was a fore and he commeth from the Court to the cart from a plesaunt life to a carefull After his long Iourney he resteth him-selfe and his companie three dayes knowing the weaknes of mans bodie to be such that it cannot continually endure labour but must be refreshed with ease and rest Thus must good men in authoritie not ouerlay their seruants with continuall labour but let them haue reasonable time of rest for God made the Sabboth day that both man and beast might rest and not be opressed with continuall toyling such a consideration he had of mans weaknes we do not reed of any great solemnitie that the Iewes vsed to wel-come him with all being their countriman and comming from the court so honorably with such a band of men to conduct him and being in so great fauour with the King it is like if that there had bene any such thing itwould haue beene declared as well as his estate was in the Court afore It was but a hard beginning to haue Sanballat and Tobias two of the greatest men in the countrie to lowre so at his commyng and no greater reioycing made of his countriemen for whose sake he tooke all those paynes but nothing can discourage him on forwarde he goeth with his purpose These three dayes though he rested with his body his minde was not yet quiet he was still deuising how he might best and speedely goe about his buylding how he might open to his countriemen the cause of his commyng how he might persuade them to ioyne with him in that worke and to declare vnto them the Kings commission and good will towarde him and what fauour he found in the court For they might well doubte if they should enterprise so great a worke without the Kinges licence they might runne into great displeasure seeing they had so manie enemies in the countrie about them that with all their might had sought the hinderaunce of that buylding so many yeares They them-selues had lien so long in dispaire followed their owne busines sought their owne gaines and cared not for building their owne Citie nor sought any waies how to doe it they had almost so farre forgotten their God oppressed the poore and fallen to so great wickednes as appeereth hereafter that they had no care ofReligion in the most parte of them 12. And I rose in the night After that Nehemiah had thus long debated with him selfe how this worke should be taken in hand he could not sleep but riseth in the night taketh a few of his men with him on foote and he him selfe on his Mule and rideth round about Ierusalem veweth the walles in what place they were worst destroyed and how they might most speedelie be repayred If he had taken his vew in the daie time euerie man would haue stood gazing on him wondering what he went about haue hundered it and not vnlike some would haue bene offended at him and his enemies round abut would as much as they durst or could haue stopped his enterprise The night therefore was thought to be the quietest time to do this in and he is content to breake his sleepe for the furtherance of this great good worke A good example for al men especially for those that be in authoritie in the common-wealth as Nehemiah was now and for those that haue the charge of Gods Church committed vnto them not to be idle euen in the night season to break a sleepe yea watch all night if neede be to set forward the building of Gods house and Citie The phisitian will watch with his patient all night if neede be The good Captaine will not sleepe all the night long though he haue sett his watch afore but he will some-times at the second watch some-times at the third arise and see whither his watch-men be fallen on sleepe and what they doe or whither any enemies drawe neere or no so should euerie Christian priuatlie for him selfe breake his sleepe lift vp his minde vnto the Lord call vpon him by faithfull praier call for mercie at his fatherlie goodnes commend him selfe al gods people to his gratious protection desiring that all stumbling blockes which be hinderers of his glory may be taken away but speciallie those that be negligent to watch a whole night in praier deuising what waies Gods glorious name gospel and Religion may best be increased his kingdome enlarged Christ glorified and Antechrist confounded Dauid saith he rose at midnight to giue praise vnto the lords blessed name Our mortall enemie Sathan neuer sleepeth night nor daie but continuallie goeth about like a roaring lion seeking whom he maie deuoure and if we had not as good a watch-man to watch for our safety when we sleepe we should be swallowed vp euery houre Behold sayeth Dauid he neyther slumbereth nor sleepeth that is the watch man of Israell All praise be to that mercisull God which taketh such care for his miserable people and watcheth when we sleepe that our enemie deuoure vs not sodenlie Our sauiour Christ to giue vs example of this diligent watching to pray in the night prayeth the whole night him selfe in the mount afore he chose his Apostles to preach Iosue marched forward all the night long to fight with the Amorites and ouercame them Gedion in the night season pulled downe the Alter of Baall that his father had made and the groue of wood that was neere vnto it being afraid to doe it in the day time for feare of his fathers house and people thereby and in the night also set on the Madianits and vanquished them So good men let no time passe wherin occasion is giuen them to further Gods glory night or day but earnestly follow it vntill they haue brought their purpose to effect And that this vewing of the walls might

the worke went forward as though that had benethe greatest fault that they could haue committed Wisdome would haue tried whither such tales had bene true afore they had beleeued them but anger is so hotte an affection that it cannot abide to be ruled by reason There is no difference 〈◊〉 an angrie man a mad man but that anger lasteth but for a time and continueth not still as madnes doeth 〈◊〉 or 〈◊〉 est Anger is a short madnes saieth the Poet and againe Anger letteth the minde that it cannot see the trueth Saint Iames therefore biddeth let euery man be swift to he are but slow to speake and slow to anger for the anger of man worketh not the righteousnes of God And though anger ought to be suppressed in all things that it grow not to any extremitie yet is it most chieflie to be holden downe when any correction is to be executed Tullie teacheth well Qui iratus accedit ad poenam nunquam mediocritatem illam tenebit quae est inter nimium and parum He that punisheth when he is angrie cannot keepe that meane which is betwixt too much and too little Theodosius the Emperour when he had caused a great number to be slaine in his anger at Thessalonica and for his rashnes in so doing was excommunicated by Ambrose Bishop of Millanne after that he knew his fault openly confessedit made a law that no execution should be done on any offender whome he iudged to die afore 30. daies were expired that he might haue so long time to consider in whether he had iudged rightfully God graunt euerie man a diligent care to foresee that he doe nothing in hisanger vnaduisedlie but with patient modestie maie doe all things in the feare ofGod Tobias was an Ammonite of the seed of Ammon whom Lot begat of his owne daughter in his drunkennesse and as they were euer vtter enemies to the Iewes though they were neere kinsemen the one being come of Abraham the other of Lot his Nephew so now hauing such a man of Authoritie their countriman to be their Captaine as Tobias was they were more easelie drawne to ioyne with them that by this occasion they might more easelie reuenge olde quarrels against the Iewes more bitterlie The Arabians were their next neighboures a wilde Mountaine people liuing much by robberie and therefore easelie brought to such a mischiefe The Azdodits were one corner of the Philistines their old enemies and would rather runne to such a mischiefe vnbidden then tary for any calling for So we may see how readilie one wicked man wil be drawne to help another and how the wickednes of one will infect another that will giue eare vnto it But good men are oft lest to them-selues without help or comfort at mans hand as the Iewes were here now and the Church ofGod hath bene from the beginning subiect to such dangers and shalbe to the end that Gods glorie may more euidentlie shine in defending ofit in despite of all their foes The Metaphor or kind of speech that is vsed here when he faith a salue was come on the walls of Ierusalē is taken frō Chirurgions who when they heale wounds ioyne the flesh togither againe which afore was cut in sunder so the new breaches of the walls which afore lay gaping open were now ioyned togither and made sound as though it were one whole sound wall And as it was such a griefe to these wicked men to heare tell onelie that the walls went well forward in repairing so is it at this daie the greatest griefe that Gods enemies can haue when they heare tell that religion goeth forward in anie countrie then they conspire both by them-selues and their friends and speciallie by that bastard Tobias their Pope so much as in them lieth though it be with fire and sword or anie other cruel deuice to ouerthrow it 8. And they conspired When they perceiued that mocking taunts high lookes nor prowd words could not driue them from their building they wil now make open warre against them to dash them out of countenance put them to their shifts scatter them a sunder that being amazed at such a company cōming on them sodenly they should not assemble anie more to worke there Thus the wicked neuer cease by all meanes to hinder Gods building but as Sathan their Father goeth continuallie about like a roaring Lion to deuour the Lords slocke so doe they but our God is as diligent tosaue vs that they doe no hurt and watcheth vs when we doe sleepe that they ouercome vs not Pilate and Herod were not friends afore but to condemne our Lord Christ Iesus they soone agreeed and were friendes afterward So thus manie kinde of people which agree not well manie times among them-selues yet now to ouerthrow Ierusalem they all put on armoure ioyne them-selues togither become friends and agree all in one mischiefe Dauid marueileth to see how all sortes of people and Princes conspire togither against the Lord Christ crieth out why doe the heathen so fret and the people deuise vaine things the Kings of the earth haue risen togither and the Princes haue assembled togither against the lord his anointed But when Dauid had considered al their raging madnes he cōforteth him-selfe and saith he that dwelleth in the heauens shall mocke them the Lordshal laugh them to scorne c. So shall gods faithful litle flock be defended comforted in al their troubles vnto the end their prowd enemies shalbe confounded But this is all our froward nature bent vnto that we be so ready to mischiefe slow to do good 9. But we praied As Nehemiah declareth the manifold troubles that fel on them for this building so also he setteh forth their 〈◊〉 〈◊〉 and Gods fauour towards them For if 〈◊〉 should continuallie assault vs and the Lord leaue vs to our selues mans weaknes were not able to stand so strong and subtill is he so vnable and wretched are we They forsake them-selues therefore and by humble praier submit themselues to their God who neuer failed them in all assaies Praier is a sure anker in all stormes and they neuer perish that humbly flie vnto it faithfullie cleaue vnto it Praier is a salue for all sores yea it healeth not onelie bodie and soule but euen hard stony walles No kinde of carthly phisicke that God hath made is good for all kinde of folke at all times all kinde of diseases but this heauenlie phisicke of praier in wealth woe in plentie and pouertie in prosperitie and aduersitie in sicknes and in health in warre and peace in youth and age in life and death in mirth and sadnes yea in all things times in the beginning middest ending praier is most necessarie comfortable Happy is that man that diligently vseth it at al times But he that will so effectuallie pray that he may obteyne the thing he desireth must first prostrate him-selfe in