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
A13530	Christs combate and conquest: or, The lyon of the tribe of Iudah vanquishing the roaring lyon, assaulting him in three most fierce and hellish temptations. Expounded, and now (at the request of sundry persons) published for the common good, by Tho. Taylor, preacher of the word of God, at Reeding in Barkeshire; Christs combate and conquest.	Taylor, Thomas, 1576-1632.	1618 (1618)	STC 23822; ESTC S105331	393,043	443

shapes Quest. Haue Angels bodily shapes to appeare in Answ. No not proper to their nature beeing meere spirituall substances without corporall matter or physicall composition But yet they haue bodily shapes 1. ascribed to them by way of description for our capacity 2. assumed by way of dispensation for our consolation I. For our comprehension the Angells with two wings couer their face and feet this signifieth that their nature is hid and remooued from the knowledge of man And with twain● their bodies are couered Ezek. 1.11 to signifie the same And their hands are vnder their wings by which is meant that their powerfull and secret operation also cannot be discerned with bodily eyes Therefore hath the Scripture expressed their nature vnder diuerse shapes and ascribed vnto them many parts both of men and other creatures in which we may see and vnderstand their worke and office as Ezek. 1. Angells are described by foure beasts not because they are no more in number for thousand thousands sit at his right hand but because they doe the commandements of God in all the foure quarters of the world These beasts haue foure seuerall faces 1. the face of a man to note that all of them are reasonable and vnderstanding creatures as man is 2. The face of lyon to signifie that euery Angell is strong and powerfull and couragious as the lyon among the beasts Psal. 103.20 Praise the Lord ye Angells strong in power One of them is stronger then a number of men yea then a number of deuills 3. The face of an oxe to note their patience assiduity and vnweariablenesse in their seruice and ministery as the oxe is a beast most patient and constant and profitable in his paines 4. The face of an Eagle to note their swiftnes and alacrity seeing a farre off many hidden things as the eagle flying strongly and swiftly that is vnresistably as the eagle holding out not fainting but renewing their strength as the Eagle By the same Prophet they are described chap. 10.22 by the shape of Cherubs which were the faces of little faire boyes with wings noting vnto vs vnder that resemblance their nature to be void of deceit as a child simple innocent not proud or arrogant not enuious or malicious Hauing wings to note their readines and expedition in their ministery and these wings in their foure sides to shew that their ministery extended to all the foure sides of the world II. By way of dispensation they haue often assumed bodies that were true immediately created of God not imaginary or phantasticall as Marcion thought whom Tertullian refuted neither generated nor borne as mans body is nor hypostatically vnited to the Angells as constitutiue parts as our body is a constituting part of vs but taken vpon them for the time of some speciall seruice and laid downe againe euen as we doe our apparell to the end they might familiarly conferre and conuerse with men till that speciall seruice were performed Thus did they visibly appeare vnto Abraham and Lot thus was the Angell of God seene like a fourth man in the furnace which the three children were cast into and in this humane shape I doubt not but they came and appeared to the Sonne of God in this place My reasons are these 1. If the Angells came often in bodily shape to the seruants and adopted children of God why should they not much more to the naturall sonne of God beeing cloathed with the same flesh 2. We haue formerly prooued that the deuill came in assumed bodily shape the more to molest and terrifie the Sonne of God and therefore the Angells came to him also in bodily shape the more to comfort him 3. The present estate of Christ required it who was man subiect to many infirmities and therefore the Angells came corporally to comfort him 4. The phrase of the text implies a more sensible and peculiar manifestation of them then before as in his agonie an Angell appeared to him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luk. 22. vers 43. In this comming of the Angells note an happie change in the estate of our Lord and Sauiour for in stead of the deuill his deadly enemie come the Angels his friends and houshold seruants in stead of one deuill many Angels for all are his to attend him in stead of sharpe hunger for forty dayes together now he hath bodily food and comfort in a moment God may hide his comforts for a time but at length they shall shine out vpon his seruants as the Sunne from vnder a cloud All the time of the temptation Christ was without food without angels nay he endured sharpenesse of hunger in his bodie and of Satanicall vexation in his soule now the Lord comforts him not onely in remoouing euill from him but restoring to him his whole former peace besides the glorie of a most victorious conquest And the fame is his dealing with his seruants Psalm 73.1 Dauid beeing plunged exceedingly with a greiuous temptation of Atheisme not whether there was a God or no but whether this God were iust and mercifull seeing things fell out so crosse to good men and so prosperously to the wicked at last breakes out into a setled resolution Yet God is good to Israel Hee was in the temptation as a man cast into the sea souzed in one billow after another at length he descries a shore and with extreame toyle and perill he gets thither and crawles vp and saith Yet I haue escaped drowning Or as a man in a pitcht field that in the thicke of his enemies had escaped many blowes and deadly thrusts being set beyond the danger saith Yet I am aliue So the Lord though in temptation he seeme to stand farre off yet at last appeares with strength and comfort The same Dauid beeing in great distresse a long time hunted as a partrich by Saul but strangely deliuered from him and Achish concludes Psalm 34.19 that how great soeuer the troubles of the righteous bee yet the Lord will at length deliuer them out of all To this purpose Salomon saith that though the iust man fall seauen times a day namely into affliction yet hee riseth againe Abraham in his great triall saw nothing but sorrow and vexation for the losse of his Isaac yet in the third day when the case seemed desperate God was seene in the mountaine as if he had not seene God till he came into the mountaine Whence his posterity vsed it as a prouerbiall speach In the mount God will be seene at the farthest he will be seen there if not before Iob assured himselfe that after darkenesse hee should see light and according to his faith we see howsoeuer Satan set vpon him with all his might to blaspheme God and his friends would needs prooue him an hypocrite and which was worst of all God not onely stood a farre off from him but came vpon him and against him a● one that stroue against the Almightie and one that reprooued his Maker chap. 39.

scope of Satan in this first temptation which was 1. to impugne the word of the Father proclaiming Christ his Sonne 2. to shake the faith of Christ. 3. from consideration of his present estate to bring him to doubt of his Fathers prouidence 4. to vse an vnlawfull meanes to releiue himselfe We haue heard also what a dangerous inference he bringeth vpon a true ground Now we come to the more speciall handling of the suggestion it selfe wherein we shall see how cunningly Sathan conuaies it and how instantly he followes it implying in these few words 1. that it is an easie thing say the word or Command here is no labour and beeing so easie why should Christ sticke at it 2. that it is now fit here is an obiect ready here be stones these stones 3. that it is harmelesse onely a proofe of the power of the Sonne of God and in reason what should Satan haue gained by it and Gods Sonne cannot sinne nor God be angry with his Sonne 4. that it is a necessarie thing is it not necessarie for a man that is ready to starue to eate and procure bread If he will liue he must eate 5. that it is a glorious thing to command stones I say not Pray for by prayer as great things as this haue been done the sea dryed fire turned into water the Sunne staied in his course to stand still yea and goe backe but command by thine owne proper power 6. that it is a work of speciall vse not onely for the releefe of thy selfe in this want but to satisfie me for if thou makest stones bread I will confesse the finger of God and beleeue thy Fathers voice that thou art the Sonne of God and accordingly account of thee and so shall all that shall come to the knowledge of this great and extraordinarie worke 7. that it is not vnreasonable to command a fewe stones to be made bread will be no hurt to any man and if thou wilt not transubstantiate many stones turne but one stone into bread so it is Luk. 4.3 Say to this stone that it bee bread in the singular number whereas it is probable that at first he offered him many or all the stones in the place which Matthew recordeth if Christ thinke that too much he will be content that he turne but that one into bread as Luke hath it 8. the Sonne of God should demeane himselfe as the Sonne of such a Father who is heire and Lord of all things mee thinkes thy estate is not suited to thy person and therefore by this action manifest that which thy estate doth not and if thou doest not giue me leaue to doubt of thy person and take thee for an impostor It is an ordinary temptation of the deuill to shake the faith of Gods children to mooue them to turne stones into bread For as he dealt with Christ in want Christ was hungry and the deuill shewes him stones let him turne them into bread if he will so is it with men who are tempted in like manner if they be in want Bread you must haue What neede I tell you of so sensible a want and therefore shift for your selfe here be stones at least one stone in time of need turne it into bread why to help your selfe you may vse a little extraordinary or vnwarrantable meanes When Satan seduced Eue he perswaded her to turne a stone or rather an apple into bread why thou seest how God enuies your full happines and doest thou beleeue his word to be true no no it is but to keep you from beeing as Gods which what an excellent estate it is you now know not Esau was very hungry when he came from his hunting and he must die if he turne not a stone into bread and as Satan neuer goes without his stones that is his obiects so there was a messe of broth readie for which profanely he sold his birthright I am almost dead and what is the birth-right to mee Saul was extreamely haunted and vexed and knew not what to doe with himselfe God was so farre out with him as hee answered him no way and now hee must get him to another patron and who is fittest for him who is gone from God but the deuill He must now seeke a familiar to answer him 1. Sam. 28.7 the stone is not far off there is a witch at Endor and he can eate no bread but from her hands There be two especiall reasons or occasions whence Satan groundeth and followeth this temptation of turning stones into bread 1. the auoiding euill 2. the procuring of some apparent good both which he knowes our hastie inclination vnto I. In auoiding troubles he layeth two snares and hath two plots 1. To turne stones into bread by vsing some vnlawfull meanes Abraham to saue his life may lie and entreat Sarah so to doe Dauid thou art in danger flie to Achish play the foole and dissemble thou seest no way else left deuise a way of safety beyond Gods Peter thou art now in the midst of thy Masters enemies if thou turnest not stones into bread and helpe thy selfe by lying swearing cursing and denying thy Master looke for no other then to die with him Thou that art a poore man seest hard times as if thou we●● in a wildernesse and here is nothing but stones no way but to turne them into bread thou canst not liue if thou dost not lie or steale or sweare or be vniust pouertie and danger shall come armed vpon thee 2. If we cannot thus help our selues but the euill continues then Satan solliciteth vs to repine and murmur within our selues Psal. 116.11 I said in my distresse that all men are lyars and 31.22 I said in my hast I am cast off And this to bring vs to disclaime confidence waiting vpon God any longer as Iehoram said 2. King 6.33 this euill is from the Lord and shall I attend any longer vpon him Thus he daily shewes vs our crosses as so many stones to mooue vs to impatiencie and gaine from vs our affiance in God that hereby he may both pull and drawe vs from our strength and help and glory from God Both these are apparent in this dart against Christ. II. In the purchasing of some apparent good he knowes the hast of our vnbeleeuing hearts aswell as in the former and how easily we are brought to turne stones into bread In the matter of the world what a number of men are there of this trade which we may fitly call the deuills Alchymistry Some by extortion vsury and oppression makes stones bread as many land-lords iust of the deuills last that by racking their rents would haue the tenant get bread out of stones nay not so mercifull as he for no doubt if Christ had made bread of stones he would haue let him eate it but so will not these but eate vp bread and sweat and all This is called bread of violence and oppression Pro. 4.17

And therefore for the vpholding of this kingdome he must be inuested with power which neither the tyrants of the world nor the god of the world can euer preuaile against For neuer were all the kingdomes of the world so opposed by the world and the deuill as the poore kingdome of Iesus Christ but this power of Christ is as an hooke in Nebuchadnezzars iaws and a chaine in which he holdeth Leuiathan limiting him how farre he shall exercise malice against the Church and no further 4. Christ as Mediator was to performe those workes which no other creature could euer doe and therefore was to be endued with such power as no other creature could be capable of Hence he prooueth himselfe to be from God Ioh. 15.24 If I doe not such workes as no other man euer did beleeue mee not Where he speakes of his miracles which in respect of the manner and multitude neuer man did the like in his owne name nor so many To which adde those great workes of raising himselfe by his own power from the dead Rom. 1.4 Of satisfying Gods iustice for mans sinne a worke aboue the reach of men and Angells Of meriting eternall life for all the elect which must be an action of him that is more then a creature Of applying his merit to which end he must rise from death ascend and make intercession Of sending his Spirit Of begetting faith and preseruing his people in grace receiued Of leading them through death and the dust into his owne glory These are such things as all power of meere creatures is too weake for All the Angells in heauen cannot doe the least of them All the deuills in hell cannot hinder them And hence Christ is stiled the lion of the tribe of Iudah Michael the mighty God King of glory c. This may be a terror to Christs enemies for such is his power as shall make them all his foot-stoole Doe we prouoke him are we stronger then he 1. Cor. 10.21 Psal. 2.9 those that will not be subiect to the rod of his mouth shall be crushed with a rod of iron Therefore take heed of beeing an enemie to Christ or his word or seruants else thou shalt be reuenged euen in that wherein thou sinnest with the breath of his lippes he shall slay the wicked one word of Christ one ite shall turne them all into hell Is the power of Iesus Christ such in his base and low estate as all the deuills in hell are not able to resist it but if he speake the word they giue place how desperately doe wicked men goe on in sinne as if they were able to make their part good against him Ioh. 18.6 when Christ but said I am he presently his apprehenders fell to the ground Reu. 17.14 they shall fight against the lambe but the lambe shall ouercome This is comfort also to the godly in that Christ as Mediator in our flesh is armed with power aboue all our enemies so as nothing shall hinder our saluation Not Satan for the prince of this world is cast out he may haue vs in the mountaine or on the pinacle but he cannot cast vs downe Not sinne Christ hath powerfully triumphed against it on the crosse hath fully satisfied for it and perfectly applied that satisfaction to the forgiuenesse of sinnes Not death Christ hath powerfully foyled him in his owne denne and trampled on him saying O death I will be thy death Not temptation Christ sits in heauen as a mercifull high Priest tempted once as we are that he might be able to succour them that are tempted Not corporall enemies He by his power ruleth in the midst of his enemies Laban shall not speake a rough word nor Esau hurt Iaacob nor Saul hit Dauid for he orders the thing otherwise Not the graue for we haue the assurance of a glorious resurrection by the working of his mighty power whereby he is able to subdue all things Phil. 3.21 Not hell it selfe Reu. 1.18 I haue the keyes of hell and of death In one word not any thing present nor to come nothing shall separate between Christ and vs none shall plucke vs out of his hands for he hath purchased for vs and maintaineth a mighty saluation 1. Pet. 1.5 This teacheth vs to submit our selues to this power of Christ or else we are worse then senslesse creatures who all obey him yea then the deuills themselues who did obey him And then is a man submitted to it when his eyes are opened to see what is the exceeding greatnes of his power in himselfe beleeuing as the Apostle prayeth Eph. 1.19 Therefore labour to finde Christs sauing power in thy soule Quest. How may I find it in my selfe Answ. 1. If thou canst finde the worke of faith in thee a worke of great power a supernaturall worke beyond yea against the strength of nature What a worke of omnipotence is it to raise the dead yet a greater power is here to bring in this life of God into him that is dead in trespasses and sinnes resisting his owne raising for so the Apostle implyeth in that place Col. 2.12 2. If thou canst finde in thee the worke of sanctification which is a worke of great power 2. Pet. 1.3 according to his diuine power he worketh grace and glory This second creation of a man goes farre beyond his first in power there was nothing to beginne with no more is here no life of God till God call the things that are not as though they were but there was a bare priuation here is a resistance and rebellion stiffe neckes and hearts of adamant Hence regeneration is called a creation and the regenerate new creatures But a difficult worke which God workes not alone but God and man made one person and not of nothing for nothing as the former but of worse then nothing and for a price euen the precious blood of the Sonne of God Labour to finde this change in thy selfe by faith and holines Christ did neuer more manifest his power then by raising himselfe from the dead and thou canst not haue a surer argument of Christs power preuailing in thy soule then by getting daily out of the graue of sinne and moouing according to the life of God So soone as Christ had called Lazarus out of his graue he bade loose him and let him goe and if thou findest the bands of death thine owne sinnes loosed forsaking thy owne euill wayes it is a signe that Christ by a powerfull word hath quickned thee Therefore put on S. Pauls minde Phil. 3.10 who counted all things dung to know the vertue of Christ his death 3. A mighty worke of power in Christ is to gather his Church out of all peoples and nations and to bring them within one roofe though they were neuer so dispersed and alienated one from another and to knit them by faith to himselfe the head by loue one to another and by his own discipline to conforme them to

the next day as euer they were before A fearefull case that with Iudas they receiue the sop and the deuill withall 3. Others in the time of sicknesse are very penitent will confesse all promise amendement plead for pardon craue good praiers and vow to God if he restore them to become new men and women and now the deuill they hope is quite gone But no sooner their sicknesse breakes but the deuill comes againe and brings all their former sinnes backe againe and they are well contented against all their vowes promises and resolutions to admit them into firmer fauour and league then euer before and beeing of neere kindred with Satan will then goe away when they can stay no longer The most hard-hearted Pharaoh can doe all this to get out of Gods hands but he must not so carrie it at length Lastly let vs comfort our selues in our trouble for this also is changeable our Lord knowes we haue need of a refreshing and we shall be refreshed The rod of the wicked yea of the wicked one shall not alwaies rest on the lot of the righteous least they put forth their hand to vanity And although it may seeme hard that Satan goes but for a season yet is not this without much comfort For although it were a great mercy for Satan not to come vnto vs yet to come and goe away foyled is a farre greater as he doth from all the members of Christ who in expectation of this ioyfull and seasonable euent may encourage themselues to hold out with patience vnto the end And behold the Angells came and ministred to him In these words is laid the triumph of our Lord Iesus Christ after his victory which is set downe not without a starre or note of speciall obseruation Behold beeing held ouer this point following for speciall purpose For this particle noteth 1. sometimes a strange thing as Behold a virgin shall conceiue and beare a sonne 2. a long desired thing and much expected as Behold oh Sion thy King commeth c. 3. an excellent thing now set before the eye and present as Ioh. 1.29 Behold the lambe of God that taketh away the sinnes of the world and so it is a note of admiration 4. a true and certaine thing so it is set before many promises and threats 5. it is euer a note of attention and argues intention and weight in that matter where God● spirit hath prefixed it It hath all these vses in this place noting a strange triumph such as neuer was met withall in all the monuments in all the world besides It was but shadowed in that strange triumph sung to Dauid 1. Sam. 18.7 when Dauid had returned from the slaughter of the Philistim the women came out and sang by course Saul hath slaine his thousand but Dauid his tenne thousand why he slew but one man True but in that one enemie he did as much as if he had slaine ten thousand others But here in one enemie this sonne of Dauid hath slaine his legions and millions not of men but of deuills not Philistims but hellish powers which had defied the host of Israel This note also calls vs to behold as expetible certaine and excellent a triumph as all the notes of attention which are in the Scripture all the Selahs in the world are too little to gaine sufficient attention or set out the greatnes of this diuine mysterie It calleth vs as the parenthesis of our Sauiour Matth. 24.15 speaking of the certaine strange signes of Ierusalems ouerthrow Let him that readeth consider so Let him that reads behold that is consider meditate remember prize this great and most glorious worke of the Sonne of God And it checketh and rebuketh our heauines dulnesse and want of affection in the beholding and due regard of so materiall and comfortable a point of heauenly doctrine so neerly concerning our selues But what must we behold Two things 1. the comming of the Angells vnto Christ 2. their ministring vnto him In the comming of the Angells note 1. when they came 2. to whom 3. the manner of their comming I. When in the first word namely when the deuill had left him and not before For 1. The good Angells haue little ioy to be where wicked Angells and deuills are especially whiles their commission stands in force to molest the children of God 2. They were ready enough to attend vpon their Lord but Christ permitted them not for the time of temptation 1. least their presence should haue driuen Satan away before the temptations had beene ended 2. he had no assistance of man or Angell but alone in the wildernes sustaines all the brunt of the temptation hee must tread the wine-presse alone as none must share with him in his conquest and victory 3. Satans mouth must be stopt who would haue said he had ouercome by their aide if they had beene present 4. the text saith not the Angells came in to help him in the time of temptation but when the deuill had left him they came to minister to him II. The person to whom they came to him now plainely manifest to be God and man man tempted by the deuill like vs in all things except sinne God who had ouercome the deuill and now riding in a chariot of glorious triumph man in the hands of Satan carried and recarried at hi● pleasure God to whom the Angells as ministers and the squires of his holy body do homage and attendance III. The manner of their comming 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they now came in vnto him standing before a farre off as in warre when the enemies are scattered the friends come in with ioy for so it was when Dauid had foyled and slaine Goliah the men of Israel and Iudah arose and shouted and applauded that noble victory Quest. But how did they come in Answ. 1. By moouing themselues from the place where they were to that place where Christ was and they were not before for the same Angell cannot be in two places at once because 1. his essence is finite and therefore limited 2. they are definitiuely in place although not repletiuely for the Angell is in a place onely by applying his vertue to the place by which vertue he rather containes the place then the place him as it doth bodies But when a legion of wicked Angells are said to be in one man it is necessary that spirits defined to be in one place cannot at the same time be without that place till they be mooued thence into another Good Angells are not in heauen and earth at once much lesse euery where Now whereas they are truely in place and truely mooued in place both without bodies as also in assumed bodies it would make much for the clearing of the Angels manner of comming to Christ to know whether they came in a bodily shape or without bodies at this time I answer I doubt not and yet I will not contend about it but that they came in bodily