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	lord_n	saul_n	3,363	5	9.9017	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A09990	The nevv covenant, or the saints portion A treatise vnfolding the all-sufficiencie of God, and mans uprightnes, and the covenant of grace. delivered in fourteene sermons vpon Gen. 17. 1. 2. Wherevnto are adioyned foure sermons vpon Eccles. 9.1. 2. 11. 12. By the late faithfull and worthie minister of Iesus Christ Iohn Preston. Dr. in Divinitie, chaplaine in ordinary to his Maiestie, maister of Emmanuel Colledge in Cambridge, and sometimes preacher of Lincolnes Inne.	Preston, John, 1587-1628.; Sibbes, Richard, 1577-1635.; Davenport, John, 1597-1670.	1629 (1629)	STC 20241; ESTC S101919	353,487	626

favour and blessing without this portion Is not that enough Is it not sufficient We may run through many instances but it is enough to touch vpon this And therefore thou shouldst be readie to say thus with thy selfe If I haue never so much if I were in the greatest floate of prosperitie what is this without him If againe I were in the lowest ebbe is not he enough And therefore in every busines say this with thy selfe All my busines now is with God in heaven and not with men nor the creatures and therefore if I want comfort at any time if I cannot haue it from men nor from the creature yet I know where to fetch it if I want wisedome counsell and advice if I want helpe I know whether to goe if the Cisterne fayle I can goe to the fountaine I can goe to him alone that is able to be my helper in all my needs to be my counfeller in all my doubts and to comfort me in all my distresses But Beloved the thing I would presse is this to settle your eyes vpon God alone It may be you will say you haue an eye to God but you would haue other helpes too No All the tryall is in this to trust in him alone for if you did thinke him All-sufficient why should you not doe so If he had but a part of sufficiencie and the creature had another part you might joyne helpe with him but since he is All-sufficient you must be content with him alone Put the case he giue you no pawne as he did not to Abraham the Text sayth he had not a foote of land in all his possession and yet he beleeved for he thought God was sufficient Therefore when thou hast any thing to doe trust in him alone and thou shalt then finde it the best done for when we trust in him most then we pray best and when we pray best we speede best and therefore we commonly finde when things are in the lowest condition then it hath best successe with vs because by that meanes we are taught to goe to him alone To giue you an instance of this consider David and Iacob I will shew you but these two cases you shall see it in David and Iacob David did not make hast when the Lord promised him the Kingdome and sent Samuell to annoint him though at one time he did when he fled into the land of the Philistines yet in the generall he did not if he had made hast he would haue taken away Sauls life when he was put into his hands but sayth he I will stay the Lords leasure I will not meddle with him wickednesse shall come from the wicked What was the issue of it you see how the Lord brought it about without paine and labour to him as you shall see in the wheeles of his providence how he wheeled that about to bring David to the Kingdome you see first he takes away Saul by the hands of his enemies Davids hand was not on him he tooke him away in due season When that was done then there was Abner a mightie Captaine you see he was taken away and that without any fault of Davids vpon a quarrell betweene Ioab and him When Abner was taken away there was Isbosheth left behinde you see there were two set a-worke by his providence for those things come to passe by his providence to take away his head when he was asleepe so that all the posteritie of Saul was gone He tooke not onely Saul away in the battayle but all the rest and there were but two left Mephibosheth that was lame in his limmes and not fit to mannage the Kingdome who likewise afterwards put himselfe into Davids hands and Isbosheth that was lame in his minde as the other was in his limmes And therefore when Abner was gone there was no strength in him So the Lord brought it to passe without any action of his so it is when men learne to trust in God Likewise see it in Nabals case he was making hast he was stepping out to an inordinate way to helpe himselfe but when he stayed himselfe and did it not how did the Lord bring it to passe without him did not he himselfe take away Nabals life and giue Nabals wife and goods as he did Sauls goods and his house and his wiues to him This the Lord did for he trusted in him he made not hast but he stayed on him alone I say if we could learne this in all our enterprises to trust in him he would worke our workers for vs. On the other side wheresoever you see a man that makes hast and that joynes others with the Lord and is not content with his All-sufficiencie doth it not cost him much when he will doe his owne works and will not leaue it to the Lord to worke it for him Iacob you know what it cost him when he made hast to get the blessing by a wrong way how many yeares exile how much paine and separation from his friends And so Saul it cost him the losse of his Kingdome for making hast when he offered sacrifice and did breake the Commandements of God because the people were dispersed And so of the rest And therefore Beloved what if there be nothing besides for that is the case I presse suppose you were in such a straite that there is no more but the Lord to rest on yet if you be content to trust in him alone he will doe it as he did for David if you will needs indent and bargaine with him then I say it may be you shall haue the thing you would haue but you had better be without it as we see in Math. 20. when the workemen would not be content with the All-sufficiencie of God as we see in that Parable but would make a bargaine with the Lord we will not serue thee say they except thou wilt giue vs so much wages if thou wilt we will doe it so he bargained with every man for a penny a day Goe then sayth he and worke in my Vineyard and thou shalt haue a Penny Well when he comes to pay them he giues them their Penny they thought that was not enough but they murmured against him sayth the Lord did you not bargaine with me for a Penny The meaning of it is this it doth most concerne the labourers in Gods Vineyard but it is appliable to all others They will not worke for the Lord they will not reckon him All-sufficient but they will haue wages they will bargaine with him to haue a Penny That is One to haue a Benefice to maintaine him another will worke for him if he may haue fame and credit and esteeme Another will worke for him if he may haue some great place Sayth the Lord I will giue thee that Penny thou shalt worke in my Vineyard I but when a man hath it marke it he murmurs why for when the end of the day comes he sees

please the L●●d in all things for it is as a feast to them when Christ leads them into his Sellar as it were and makes a mans heart glad with Flaggons of Wine that is with the consolations of the Spirit I say it quickens him and makes him zealous and ready to euery good worke when he hath once tasted of this Wine his case is like Elihuds he cannot hold in but hee must breake forth into good workes into holinesse of life A man walkes in the strength of such a testimony of the Spirit for many dayes for so many yeeres so farre it is from making a man remisse in the wayes of God Fourthly that which accompanies it is peace and Ioy Rom. 15. 13. the Apostle prayes that they may be filled with peace and i●y through belee●i●g as if he should say if you beleeue once indeed ioy will follow and therefore you know it is called the ioy of the Holy Ghost that is when once a man receiues this witnesse of the Spirit there followes a wondrous quiet and peaceablenesse and calmenesse in the heart Beloued it is with euery sonne of Adam as it was with Adam when he had lost the Image of GOD there followed troub●e and horrour in his conscience till that Image was recouered his heart was neuer fully at peace but as soone as that was recouered the heart recouers the former ioy that Adam had that former quiet and peace and comfort that Adam had in that innocency hee hath it in a measure So when the LORD returnes againe to a mans spirit that it is his returning and no delusion I say there ariseth a certaine peace in the soule and a ioy that no worldly man euer tasted of that they neuer vnderstood nor knew the meaning of a certaine peace and ioy that goes beyond all worldly ioy whatsoeuer that which Da●id called the s●ining of Gods countenance Psal. 4. and beloued one good looke of God is worth more then all the wealth in the world yea then the very corporall presence of I●SVS CHRIST and therefore CHRIST tels his Disciples that they should be great gainers by losing of him for saith hee you shall get this by it I will send the Comforter the Holy Ghost and hee shall fill you with peace and ioy and this shall bee much better for you then if I should bee with you still it is better beloued that Christ should dwell in our hearts then in our houses it is better the LORD should be with vs with his spirituall comforts then with his corporall presence and this comfort I say euery man receiues as soone as hee receiues the Spirit hee receiues peace that pass●th all vnderstanding But now in the fift place when a 〈◊〉 hath receiued this ioy and this peace whe● h● i● lift vp into the third heauen as it were What followes vpon this Will he be lift vp and puffed vp with all this Oh no it is impossible and therefore in the fift place this accompanies it there followes an exceeding great humility a man is neuer so humble as after hee hath receiued the spirit of promise beloued it is very exceeding certaine that no men in the world are so vile in their owne eyes as those to whom the Holy Ghost hath borne this witnesse there is a place for it that puts this out of all doubt Ezek. 36. 31. when the Lord saith he will powre out his Spirit on them and giue them a new heart and a new spirit then saith he then at that time when you haue receiued the spirit of Adoption and I haue made my Co●e●ant with you then you shall consider your owne deedes that were not good and you shall acknowledge your selues worthy to be destroyed for your iniq●ities and tra●sgressions the new Translation is 〈◊〉 shall loath y●●r sel●es that is a man shall bee exceeding vile in his owne eyes Beloued presumption alwayes puffes vp a man it brings him into better conceipt with himselfe but this puts him quite out of conceipt with himselfe the neerer the LO●D drawes to any man the more rottennesse he findes in his bones as wee see when the Lord came neere vnto Io● then he abhorred himselfe in dust and ashes because the Lord comes alwayes with a bright light as the Sunne doth that shewes to a man the corr●ptions that be in him that he neuer saw before that he wonders at himselfe that hee hath liued so long with himselfe and yet knowes himselfe no better this is the ca●e of e●ery man when the LORD comes home to him it humbl●th him exceedingly and therefore consider whether thou bee thus vile in thine owne eyes whether the spirit of humility haue gone together with it And last of all to end this point this will follow vpon it though it bee a negatiue those that haue the spirit of Adoption they neuer receiue the spirit of bondage againe Rom. 8. 16. You haue not receiued the spirit of bondage againe to feare as if he sh●uld say this is the condition of all the Saints you haue tas●●d of it that is the common condition and tha● you must looke for and saith hee this testimony you haue for it is the Apostles scope to giue them a testimony of their good estate that they were within the Co●●nant that they were vnder grace saith he by this you shall know it you haue not receiued the spirit of bondage ag●ine as if he should say should you euer receiue the spirit of bondage againe you were not vnder grace for it is impossible So likewise you see an excellent place for this Gal. 3. 25. Wherefore the Law is a Schoolemaster to bring vs to Christ that wee might bee made righteous by faith But after faith co●es we are no longer vnder a Schoolemaster There is no man comes to Christ but the spirit of bondage is first a Schoolemaster to bring him that is the Law must set him hard taskes that hee is not able to perfor●e and then he sues to Christ as a weake Scholler doth to a Schoolemaster and desires him to performe it for him this brings him to Christ but saith hee when you are once come to Christ when faith comes wee are no more vnder a Schoolemaster a man neuer comes vnder the Law againe But you will obiect Was it not Iobs case did not the Lord write bitter things against him and he was a iust man and one that feared God Was it not Dauids case was not his bones broken as hee complaines after the committing of the sinne of adultery Doe not many finde by experience that GOD hath wounded them sometimes with the wounds of an enemie and hath seemed to cast them off euen after they haue receiued the spirit of Adoption Beloued to this I answer it is very true there are some awakings that a man may haue a man may be put into a great feare after he hath receiued the spirit of Adoption he may tremble exceedingly at the wrath of

it is not an enemy and that which is not an enemy it neuer doth hurt but if thou be not in Couenant with God now these haue a power to hurt thee there is no prohibition vpon them there is no restraint but they may doe thee hurt they are enemies to thee both those things and whatsoeuer else is in heauen or Earth Satan and euery creature hath power to doe thee hurt when thou walkest in the way when thou sittest in thy house wheresoeuer thou art thou walkest in thee middest of 1000. dangers because thou art not in Couenant with God therefore thou art exposed to the enmity of all the creatures But this obiection will be made Yea but many or those that are within the Couenant receiue hu●t from the creatures many of those that are out of the Couenant liue peaceable and quiet liues I will answer it in a word It is very true they may be exercised though all the host of heauen and earth be at peace with them and there is not any creature can doe them the least hurt no they neither will nor can goe about it to lift vp their hand against them yet they may be exercised with many afflictions but there is a very great difference betweene these two the same disease the same griefe the same apprehension lyes on the heart and wounds the spirits of the one man but to the other that is in Couenant it is a rod in the hand of a father enabling him to keepe his Couenant the better it is as a Medicine in the hand of a Physician to heale him to comfort him to doe him good that very disease to another is as a sword in the hand of an enemy as poyson in the hand of the destroyer to hurt him As for example the Deuill had power to vexe Saul and to vexe Iob here was the same instrument the Deuill had power ouer both but there was a great deale of difference you know he had power ouer Saul as an enemy he had power ouer Iob as a friend and so likewise Iudas had a messenger of Satan to fill his h●art and Paul had a messenger of Satan too to sollicite him and to trouble him and to ioine with his lusts to make them as pricks in his sides but there is much difference to the one he had a restraint the Lord saith to the De●ill What hast thou to doe with Iob thou shalt ●oe thus far and no further thou shalt not hurt ●ob To Paul there was a restraint too thou shalt goe th●s far for what purpose as there was a restraint so there was another end likewise so far it shall goe as till it hath humbled him Iob and Paul were humbled by it a iot further it cannot goe for the deuill in truth though hee be hostile to them in affection yet cannot hurt them in action because God only vseth him to doe them good and to humble them Iob was the better and Paul was an exceeding gainer by it but Saul and Iudas were great Iosets so there is a great difference betweene these two The Shepheard sets his Dog vpon the Sheep to bring them in another man sets his Mastiffe on another creature to worry it and to destroy it the Lord sets the creature vpon his own seruants but as the Shepheard sends out his Dogge to bring them in as soone as they are brought in he rates the Dog and will not suffer him to doe them the least hurt A man will not haue his seruants nor children nor his friends hurt but he will rate the Dog when he fals vpon them so the Lord doth with euery creature whatsoeuer when it comes to hurt them he rebuker it as he did the stormes and winds on the other side when a man is out of Co●enant with GOD then God vnlooseth the coller of the creature as it were and sets him vpon such a man and saith vnto him go worry such a man wound him be an enemy to him hurt him This obiection is so to be answered that those that are within the Couenant they are often molested and troubled the creatures seeme to hurt them though they be in League and at peace with them and can doe them no hurt Secondly it is obiected that others that are out of the Couenant they liue in peace Beloued I beseech you consider this and it is profitable to cōsider that he that belongs not to the Couenant he may liue in his fathers house he may sit at Table with the children he may haue the same maintenance the same clothing the same vsage the same liberty the same priuiledges of the family as the children haue and yet for all this this is one that belongs not to the Couenant but one whom God intends to cast out Ismael you know liued in the family as well as Isaac and was as well vsed as Isaac till the time came that God would cast him out and therefore deceiue not thy selfe with out ward peace to say God and the creature are at peace with me for I haue prosperity in all that I doe No it may be the time of casting out is not yet come but in due time when the right season shal come then Ismael shall bee cast out and euery one with whom the Couenant indeed is not established Caine remained for a time but he was cast out and made a Vagabond vpon the earth Saul remained for a time in the house but in due season God cast him off so I say God may nourish and cherish and defend thee as if thou wert one of his owne children but he will cast thee off in the end We haue a notable example for it in his dealing with the children of Israel they were such as belonged not to the Couenant a great part of them and yet see how he vsed those very men Deut. 32. it is said hee carried them on Eagles wings that is the expression that is the Lord carried them so safely as the Eagle carries her yong on the top of her wings that no Fowle can reach them but she is aboue all Fowles and stronger then all Fowles and flyes higher and so they were safe as on Eagles wings nothing could reach them After that manner I carried you out of Egypt I kept you so safe besides I did not onely defend you but fed you with the finest Wheat with the purest Oyle with the liquor of the Grape and yet notwithstanding all this these men were such as God hated such as were not in League as belonged not to the Couenant deceiue not thy selfe God may doe all this and yet cast thee out he may feed the with riches in abundance and yet if thou be not a sonne if the Couenant be not established with thee thou shalt be cast out the sonne abides for euer but hee with whom the Couenant is not made though he may continue in the Family for a while hee shall not abide

concurre with the strength of the horse and of the chariot all this is not able to doe it And therefore I say this is one reason why the battell is not to the strong nor riches to men of vnderstanding because the creature of himselfe is not able to doe it in its owne strength excluding Gods helpe he is not able to bring an enterprise to passe This likewise may bee added to that that though the creature should haue a strength though a man should haue all things readie that he should be furnished with preparations of all sorts so that nothing shuld be wāting to bring an enterprise to passe yet at the very time at the very instant when the thing is to be done it is not in his power to make vse of them because at that very time God often takes wisedome from the wise and courage from them that are otherwise valiant he takes from them their abilities euen at that time hee takes off the chariot wheeles even when they are driuing of them which plainely proveth that the Creature of himselfe is not able to doe it As we see Amos 2. 14. 15. 16. sayth he The flight shall perish from the swift and the strong shall not strengthen his forces neither shall the mightie saue his life he that handleth the B●w shall not stand and he that is swift of foote shall not deliuer himselfe neither shall he that rideth the horse deliver himselfe and he of mightie courage among the strong men shall flie away naked in that day That is Be they never so strong be they never so swift never so full of courage at the very time when they haue occasion to vse it the Lord will take away that swiftnes he will take away that courage he will take away that wisedome and suggest it it may be to the adversarie and how then shall they prevaile So that though a man were never so well prepared to bring an enterprise to passe as when a man purposeth in his heart and hath laid all things readie this will I speake yet the answer of the mouth comes from God whatsoever his preparations and purposes be So in the actions and affayres of men though he make his preparations never so strong yet at the very instant God often takes courage from those that are most valiant and suggesteth it to those that are most cowardly he takes away wisedome when they haue most occasion to vse it and giues it to the adversaries that otherwise are more foolish then they This is the first Cause of it A second Cause is this because there is a certaine time and opportunitie that a man must take to bring an enterprise to passe and though a man be never so strong and never so wise yet he may misse of those opportunities and so he looseth the battaile he looseth the bringing to passe of his enterprise And this we see is the Reason that is rendred Eccles. 8. 5. 6. The heart of the wise is to know the time Iudgement because to every purpose there is a time and a Iudgement therefore the miserie of man is great vpon him That is to every action and to every purpose there is a certaine opportunitie be a man never so well fitted yet if he misse of that opportunitie he shall not bring his enterprise to passe therefore sayth he the miserie of man is great vpon him for he neither knowes himselfe what that opportunitie is neither can any man tell him as it is in the seaventh verse And because it is not within the power of man it is not within his compasse to finde out these seasons and opportunities for every purpose and action hence it is that though they be never so well prepared though they haue never so much sufficiencie and abilitie to bring such an enterprise to passe yet they misse of it because they discerne not of the times Thirdly this comes to passe because God hath appointed a certaine varietie and change of condition to the sonnes of men and there is no mans wisedome riches or strength that is able to defend him from Gods appointment I say God hath appointed a certaine change of condition to all the sonnes of men he hath appointed such crosses and afflictions he hath appointed such times as the holy Ghost speakes to passe over their heads and all the wisedome and strength that a man hath is not able to turne God from his purpose it is not able to evacuate to frustrate his decrees but they shall come to passe And that is the meaning of this in the text for I take this reason out of the text The translation is but time and chance commeth to all it were I suppose better translated and agrees with the originall for time and chance comes to all Now by time in the text is meant that varietie of condition that God hath appointed to euery man vnder the Sunne as David vseth the word Psal. 31. 15. My times are in thy hands My times that is the varietie of conditions the changes of my life the good and evill the prosperitie and adversitie that befals me sayth he they are not in the hands of my enemies nor in mine own hands but they are in thy hands I say there the word is so vsed and so we are to vnderstand it in this place for time comes to all sayth he that is when God hath appointed such changes to the states of men if riches if strength if wisedome diligence or skill were able to turne the counsels of God another way if it were able to anticipate them or to diuert them then the battaile might be to the strong c. but sayth he it is not so What God hath appointed they cannot alter You shall see it in many examples Saul was well established but when God had appointed a change of his Kingdome that it should go from him to David you see he brought it to passe Though he were as strong as a Lyon as David testifieth of him though hee had many children to inherit the Crowne though the people claue fast to him you doe not finde that ever they rose vp in rebellion against him yet when God had appointed such a time to passe over him and his house all that strength all that fitnes and preparation that was in him and his familie to continue the Kingdome to his posteritie it could not turne aside Gods Counsell but it came to passe Ely had a great familie there were many Priests of his line yet when God had said he would cut off from Ely his whole familie and would turne the Priesthood to another you see how he found out meanes to bring it to passe how many Priests were killed in one day by Dveg in the time of Saul and afterwards when Abiathar one of that posteritie was tooke in by David yet he was cast out by Salomon through an accident that fell out in his

man be never so potent yet sayth he consider his br●ath is in his nostrils and he shall be made as the grasse that is in truth he is of no power But the reason now why men doe feare why men are discouraged in such cases you shall finde in the verse following who art thou sayth he that doest this and forgettest the Lord thy maker who made heaven and earth who stretcheth forth the heavens and laid the foundations of the earth You never finde a man that feares a great man a potent man but the true ground of it is because he forgets the Lord his maker if he did remember the mightie God he that stretcheth forth the heavens and that layes the foundations of the earth Man would appeare a mortall man You may take it for a certaine generall rule a mans heart is never possessed with feare vpon such an occasion but when he forgets God the great God he would never else feare a great man On the other side he would never be confident in such occasions but when he remembers not the Lord. Therefore learne we neither to feare them when they are against vs or to trust them when they are for vs. We vsually pittie the case of Marchants for say we their goods hangs on ropes they depend vpon vncertaine windes but certainely he that trusts in man is in a worse condition for he rests vpon the affections of a man that are more vncertaine then the winde What so brittle and so vnconstant We see that for the most part they are carried to doe vs good or evill with by-respects with something touching themselues they are turned to and fro as the Weather-cocks and Mils are that when the winde ceaseth and when the waters fayle stand still they are driven to doe for vs so long as such respects leade them no longer And therefore to trust in men it is not the safest it is not the wisest way See this in some few examples David how inconstant did he finde the people and apt to rebell against him and so Moses yea David himselfe though he was a holy men yet how inconstant was he inconstant to Mephibosheth one that was innocent one that had never done him any wrong one that had never given him occasion How inconstant was he to Ioab when he had prevailed in that battaile against Absolom How quickly was he out of grace and place when he had saved Davids life and recovered the Kingdome and Amaziah that was but a reconciled enemy put into his roome These and many such like examples you shall find Abner how inconstant was he to Ishbosheth even for a word spoken against him and a word that he gaue him occasion enough to speake a word that he neede not haue beene so much offended at he fals off from him for it and this it is to trust in man I say either in a mans owne wisedome or strength or in any other mans This place shewes what a great follie it is The battaile is not to the strong That is let a man be never so well compassed about with strength and wisedome of men let him put himselfe and his friends into the number yet he is not safe but let him trust in God and he is safe in midst of dangers Sampson and Ishbosheth when they were in the midst of their friends when they were asleepe they were circumvented David on the other side when he was asleepe in the midst of his enemies when there was an hoast pitched against him yet sayth he I laid me downe and slept Why because the Lord sustained me So that both for our safetie when we are in danger and likewise to haue our workes wrought for vs to trust in God and not to trust either in our owne wisedome or in the wisedome or strength of man that we shall finde constantly to be the best way When David abstained from going vp to battaile against Naball when he tooke the counsell of his wife and when he abstained from putting violent hands vpon Saul you see how God wrought it for him he gaue him Nabals wife he gaue him Saules wiues and his houses and his Kingdome into his hands this he got by trusting him But when men will make their owne wayes when they will goe about enterprises with their owne wisedome In his owne wisedome and strength shall no man be strong God hath said it and he will make it good vpon all occasions The conclusion therefore is if the battaile be not to the strong nor the race to the swift c. If men of the greatest abilitie are often disappointed of their hopes and ends then we should not make flesh our Arme but trust in God both for safetie in danger and to bring our enterpises to passe And so much for this point Wee now proceede Neither doth man know his time This is added partly as a second vanitie which Salomon saw vnder the Sunne and partly as a reason of the former For sayth he though men be strong and wise yet there is a certaine season to doe things in that they may mistake which causeth them to fayle for man knowes not his time and from hence he drawes this Consequence because men know not their times therefore they are snared in an evill time because they know not the good time when good actions should be done therefore evill times come vpon them suddenly that is they take them vnawares and this he illustrates by two Similitudes They come vpon them sayth he as an evill net comes vpon fishes and as the snare vpon the fowles So that in these three propositions you shall haue the full meaning of these words and these therefore wee will handle distinctly First that there is a time allotted for every purpose and to every businesse Secondly that it is very hard to finde out that time And thirdly because men cannot finde this time but mistake it therefore evill times come vpon them suddenly that is crosses afflictions and destruction comes vpon them suddenly even as the snrre vpon the fowle and as a ●et vpon the fishes And that this is the meaning of this place and that these three points are included in it you may see best by comparing it with another of the like sence Eccles. 8. 4. 5. 6. 7. Where the word of the King is there is power and who shall say to him what doest thou That is it is a dangerous thing to admonish Princes who shall say to a Prince what doest thou sayth the Wiseman There is a time wherein we may admonish Princes safely although they be exceeding powerfull although they haue it in their owne power to take away the spirit c. as he sayth afterwards yet there is a time But how shall a man know that time Saith he he that keepes the Commandement shall know no evill thing and the heart of the wise shall know the time and the Iudgement That is he shall know when