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	philistine_n	saul_n	1,048	5	9.9345	5	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A29912	Twenty five sermons. The second volume by the Right Reverend Father in God, Ralph Brownrig, late Lord Bishop of Exeter ; published by William Martyn, M.A., sometimes preacher at the Rolls.; Sermons. Selections	Brownrig, Ralph, 1592-1659.; Martyn, William.; Faithorne, William, 1616-1691.	1664 (1664)	Wing B5212; ESTC R36389	357,894	454

they are the pledge of our faith we leave in Gods hand Thus David puts his life into Gods hand My time is in thy hand deliver me from the hand of mine enemies and from them that persecute me Psal. xxxi 15. So our Saviour Father into thy hands I commend my spirit 3. Ob specialitatem modi It is strange being in the fear of death he begs death he flies for his life and yet he flies from it desires to die to escape death True but this suit of his is for the special manner of his death and dissolution 1. Ut non violenta sed placida morte He desires to escape Iezabel's cruelty begs of God to dispose of him to a peaceable death and dissolution Deliver my darling from the power of the Dog Psal. xxii 20. An 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is inter beneficia a favour and a blessing to be asked and sought for 'T was granted to Iosiah to die in peace so to Hezekiah Iob accounts it a blessing to die in his nest Iob xxix 18. David desires to fall into the hands of God rather then into the hands of men Blesse God that we can close our brethrens eyes in peace that they are gathered into the barn like ripe Corn by the Sickle of death not by the Sword of an enemie 2. Ut honesta non probrosa morte Take thou my life away let not Iezabel have her will on me 'T is an honest and honourable wish Decorè cadere as Saul That the Philistines mock me not 1 Sam. xxxi 4. Not to have the death of a Dog or the burial of an Ass. 'T is that which the Church bewails Psal. lxxix 2. The dead bodies of thy servants have they given to be meat unto the fowls of the heaven the flesh of thy Saints unto the beasts of the earth Those two Witnesses in the Revelations whom spiritual Iezabel slays she suffers their dead bodies to lie unburied in the streets of that great City 3. Ut non in Deum contumeliosa morte sed honorifica moriatur that he might die such a death as God be not dishonoured by it It was the trial of Baals deity that he could not rescue his Priests from destruction Iezabel hath sworn by her false Gods that Elijah shall suffer See now it stands God upon in point of honour to rescue Elias and Elias begs such a death as might not make Iezabel blaspheme and insult over God 'T is the desire of Gods children to die for the greatest advantage of Gods glory That God might be magnified in their bodies by life or death Thus it is said of Christs prediction of Saint Peters death by what manner of death he should glorifie God Is martyrdom the way of glorfying God The Saints run to it Ey but it will make the enemies of God insult the more Elias prayes against it Athanasius fled from it They desire to die for the greatest purpose that their deaths may be precious and rich So much for the first Elias his willingness to die Now follow Secondly The two Meditations that work him to this willingness To speak of one of them onely and that 's an holy satiety Satis est It is enough Take it in these four Expressions 1. Satis vitae meae It is enough Lord I have lived long enough The Saints of God can set a full period they can stint their desires of longer life They wish not an eternity here A worldly man Oh he could part with another life might this life last always No 't is Gods blessing to his children they are satisfied with length of days Psal. xcii 16. 2. Satis mundo They have enough of the world too The comforts of this life the pleasures profits preferments they can stop and stay at them too refusing with Barzillai the offers of preferment How shamefull is it for old men to thirst after riches and honours like the two Tribes content to stay on this side Jordan for the goodness of the Countrey 3. Satis officio He hath finished and fulfilled his course that makes him willing to die he hath accomplished his Ministerie Happy they whose work is done before their day be done The ability of giving a good account of our service is the powerfullest encouragement to be willing to die Thus S. Chrysostom observes in compare of these two places S. Pauls escapal out of Damascus and his readiness to die at Ierusalem Then he had done no service so he was loth to die now Paul the Aged had finished his course then he is ready for bonds and death So Christ till his work was finished hid himself after he offered himself to them 4. Satis miraculosae providentiae 'T is enough for that too He hath been mightily and miraculously preserved and delivered hitherto he will not thrust himself upon more miraculous ways 'T is enough Lord now end my life Non vult oneri esse misericordiae divinae he will not be burthensome to the mercy of God The Apostles were sparing of miracles for their own selves wrought none in their own hehalf they valued not life at the rate of a miracle accounted themselves less then an ordinary mercy For this Christian Brother of ours whose blessed death and departure we are now met together not so much to lament and bewail as to celebrate and honour much very much may be spoken of him to the glory of Gods rich grace in him and the enbalming of his name with a precious memory But the applause and welcome that the Saints and Angels give to him in heaven and those blessed Euge's that the Authour and finisher of his faith hath received him with are the true and full commendation that his soul rests in Onely in a few words Know that the death of this good man as it is in Gods eyes so in ours it must be honourable and precious And because Bernard's Rule is true Preciosa mors Sanctorum quam commendat vita pretiosa You all witness with me who have lived with him that his carriage hath been such as becomes a man professing the fear of God What his life was from his minority most of you know better then my self Onely I have had always the report of it to be upright and unblameable I found him at my coming the chief credit and improvement of the worthy pains of my reverend Predecessor at whose feet he a long time sate as a good proficient And since my being here I have remarkably taken notice of him as a great encouragement of mine unworthy labours His piety and course of godliness hath witness of all men and of the Truth it self Which was 1. Timely and not put off with delays He often blessed God that called him so timely not suffering him to linger till the evil day That had not been so comfortable 2. It was observable to his own heart It was not wrought secretly but as he imparted to me Piety found him averse and it was not without some enforcement used that he was drawn to that Sermon which gave the first successfull knock at his heart 3. It was constant witness his diligence and timely forwardness to repair to the House of God his attention reverence devotion there observed by others who preached occasionally 4. It was judicious not groundless but intelligent able he was to give a reason of his Faith He was exercised in the study of the Scriptures and grounds of Religion able to speak understandingly 5. It was substantial not languishing away in circumstances and trifles He professed in his sickness that the disputes about In-conformity were of no use for piety and that the power of Religion was not in them 6. It was diffusive 1. Into all his life 2. Into his family and children 3. Into his friends and familiars 4. In an unquestion'd honesty to all men 7. It was solid and strong bearing him up in this long tedious and oft-times very sharp and violent sickness 1. The apprehensions of his faith were constantly quick and comfortable he felt not the least nibling of Satan 2. His patience was admirable and heroical 3. His charity in spending himself in fruitful conferences and perswasions to those about him was great and bountiful 8. It was crowned with Perseverance which God did not onely secretly bestow upon him but with feeling and assurance he triumphed in it One of his last speeches was Sathan may as well pluck God out of Heaven as pluck my soul out of his keeping FINIS Errata PAge 31. line 15. read pactional p. 75. l. 36. r. 1 p. 132. l. 2. r. any p. 165. l. 16. r. negativè p. 188. l. 3. r. not p. 190. l. 34. r. loads p. 203. l. 25. r. she p. 204. l. 5. r. us p. ●…06 l. 21. r. Jerem. p. 243 l. 23. r. Hear p. 245. l 27. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 289. l. 45. r. Author p. 301. l. 41. r. of p. 303. l. 44. r. Bona. p. 328. l 33. r. the. l. 38. r. heart p. 330. l. 6. r. sacrifice p. 351. l. 28. r. Accent p. 353. l. 33. r. loaves p. 377. l 15. r. twi●…s l. 16. r. upbraids p. 393. l. 23. r. know ye not p. 396. l. 41. r. there l. 20. r. choice and disparity

yet false and treacherous for all his profession when he recovers his strength he will renew his war with him 2. Flattery is seen in profession of great love and affection Iudas his kiss a testimony of great love as if Christ were dear to him Such Professions hypocritical repentance will make under Affliction Such love Ziba shews to David professed great love and loyalty to him The Jews had such blandishments to God-ward Isai. xxix 13. They drew near him with their mouth and with their lips did honour him In our extremities who but God and Christ are in cur mouths then we seem much to affect them 3. Flattery is seen in profession of sorrow for any offence A Dissembler to escape his due 〈◊〉 will confess all and profess great sorrow for former offences Thus did railing Shimei to David Oh who so sorry for his offence who so submiss in confessing it 2 Sam. xix 18. And such professions an hypocrite under the lash will make to God The Israelites when thunder and lightnings were about their ears O we have sinned in asking a King besides all our other sin●… 1 Sam. xii 19. These are flattering Professions 2. As they flatter'd in their Professions so they were false in their Promises Repentance will make Vows and Promises and so will this false and counterfeit Repentance abound in Promises Ask Pharaob If God spare thee this time wilt thou let Israel go O yes No longer stay An Hypocrite will go about to bribe God with Promises Spare me this one time I will become a new man yet all false A double Falsness 1. False in Intention He sayes what he never means his tongue contradicts his heart 2. False in Performance He never makes good what he saith David calls it a lying fained Obedience Psal. lxvi 3. Through the greatness of thy power shall thine enemies yield fained obedience unto thee False and Counterfeit So then In that these Jews were thus false and fraudulent in their repentance it will discover unto us the dangerous condition of this sin of Hypocrisy in three strains of Hypocrisy 1. See the guile of Hypocrisy Rather then fail it will counterfeit and act any duty though never so unacceptable as Repentance is No duty in Religion goes down so hard with an Hypocrite as Repentance Repentance is a shaming duty A penitent must confess and acknowledge he hath sinned take shame and confusion to himself cry with the Leper I am unclean Now Hypocrites are Animalia Gloriae all for their Credit and Reputation In matter of Opinion they are in no Errour Quod volumus sanctum est What Are we ignorant and blind also Iob. ix 40. In matter of Conversation they are without spot or wrinkle You are they which justifie themselves before men Luke xvi 14. It is hard to bring them to acknowledge either errour or fault But yet if it makes for their turn they will even act a penitential part and confess and recant and seem to be sorry for sin So did Simon Magus and King Saul 2. See the pertinacy and obstinacy of hypocrisie It will act and counterfeit and not give over no not in the greatest affliction Cum occideret when Gods hand is slaying them yet then they will counterfeit Neither mercies nor miracles nor chastisements nor plagues will alter or change him Let favour beshewed to him yet he will not learn righteousness Nay Let Gods hand be lifted up yet they will not see it Isai. xxvi 10. Of all other sinners an Hypocrite is the most hopeless and incorrigible Afflictions have brought home prophane sinners but an Hypocrite will stand out that too either accuse God for afflicting him or dissemblingly accuse himself like some desperate Cutpurse that will steal in the Sessions-house or at the Gallows 3. See the stupor and brutish sottishness of Hypocrisie It will not only undertake to deceive men but God also think to mock him with flatteries and lyes As Ah●…z how did he cover his infidelity O he would not tempt God What saith Isaiah Isai. vii 13. Is it a small thing to weary men but will ye weary my God also An Hypocrite will not onely faulter with men seek to delude the world but they are lying children to God Isai. xxx 9. Thus S. Peter charges Ananias and Sapphira that they lyed not to men but to the Holy Ghost Acts v. 4. Thus Isaiah brings in the Hypocrites of his time boasting even to God of their hypocritical service and devotion Isai. lviii 3. Wherefore have we fasted and thou seest it not Wherefore have we afflicted our soul and thou takest no knowledge Indeed Hypocrites are in truth secret Atheists They turn the glory of God into an Idol so hoping to put him off with vizards and counterfeits worse than Iacob toward Isaac God can neither see nor feel nor find out their mockeries That 's the third the falsness of their Repentance Come we to IV. The fourth defect of their Conversion and Repentance It was momentary and unconstant Vers. 37. Their heart was not right with him neither were they stedfast in his Covenant And this clause comes in as a proof of the former 't is a Conviction of their unsound and hypocritical repentance And here is a double Conviction by which an Hypocrite may judg of himself Their repentance was false and fained 1. Because it was not hearty True repentance is hearty repentance If the heart be wanting it is counterfeit and hypocritical Their heart was not right with him Their repentance was false and fained 2. Because it was not lasting and durable They were not stedfast in his Covenant 1. It was hypocritital because it was not cordial and hearty How was it not hearty were they not in earnest was it meer out-side acted pretended repentance 'T is likely not There is a double Hypocrisie 1. Formal and express when he that acts it intends onely to counterfeit means nothing else That 's gross hypocrisie Such were the Pharises in Christ's time and the world is full of them Hardly can we think a man in such a case as these Israelites were now in at the point of death would be so gross as to mock God expresly 2. There is hypocrisie of a finer thread that 's interpretative hypocrisie Such an hypocrisie wherein we deal falsly with God and our selves too Such as God will judge hypocrisie How 's that when a man rests in some acts of repentance but yet fails and falls short in the main and is careless of that As 1. There are some actions of repentance as confession of Sin calling for Mercy promising Amendment these are good but yet more is required 2. There are some affections and passions of repentance as sadness and sorrow and feat and anxiety dejection of mind and other passionate motions these also are good but yet fall short 3. What then is wanting The main of all is that the heart must be changed I say changed It may be affected dejected and troubled

turnings of his life He must be good every way good 1. Christianity enjoyns him all kind of duties duties to God duties to Man duties to Himself makes him a servant to all lays upon him the whole Law of holiness and righteousness without the least dispensation or exemption from any 2. It furnishes him with all kind of graces it enlightens his understanding sanctifies his heart orders and composes and puts in tune all his affections At his Conversion the seeds of all graces are sown into him and then it expects from him every good work A good Christian turn him to what duty you will he hath skill to perform it For the worship of God he is prepared for that he will pray devoutly he will hear reverently converse with God spiritually Turn him to man he will submit obediently deal and trade justly converse innocently help others charitably In his work he will be diligent in his recreations he will be sober in prosperity humble in affliction patient He will be a good master a faithfull servant a good father an obedient son a loving husband as S. Paul describes him Ready to every good work 'T is not Christianity to hit upon some one duty and fail in all the rest No He must walk in all the commandments of God without reproof That 's for the matter Secondly Take notice of the Rule of Direction according to which a Christian must order his conversation it must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as becomes the Gospel of Christ. The Rule 't is high and transcendent God intends a Christian should be an exact creature and so propounds to him an eminent Rule A Christian must not order his life after every inferiour square Other Rules there be which many set to themselves but they are not suitable to the state of a Christian. 1. There is the licentious Libertine's Rule and that is Quod libet licet to live as he list to do what is good in his own eyes so he can satisfie himself that 's all he cares for 2. There is the common mans Rule that 's Mos humanus that 's his square to do as his neighbours do live according to the custom of other men This sways with the most Vae torrenti consuetudinis humanae O this is as a mighty stream bears down all before it S. Paul calls it A walking according to the course of this world Ephes. ii 2. 3. There is the civil mans Rule that 's Lex humana to be as honest as civility and morality and mans law enjoyns us not to trespass against any Law of man more then so is more then needs No all these Rules are short and defective Mensura hominis est mensura Angeli even in this sense also Christianity sets us an higher pitch We must live answerable to the Gospel of Christ suitable and agreeable to that holy Profession Take the summ of it in these five Expressions 1. A Christian must live and order his conversation Secundum praecepta Evangelii according to the doctrine and commands of the Gospel Mans law is too short nay Moses his Law 't is too dark the Gospel doth clearly lay down the Law of holiness The love of God even to the loss of our lives the love of our neighbours even to the loving of our enemies these are for their clear propounding Praecepta Evangelica doctrines of the Gospel So meekness and patience and bearing of the cross they are in a special manner Evangelical precepts The two Disciples thought it enough to live as Elias did and to seek for vengeance upon their enemies No Christ tells them they are called to another spirit the Spirit of the Gospel is a spirit of meekness 2. A Christian must live Secundum beneficia Evangelii answerable to the high prerogatives and benefits of the Gospel The benefit of Redemption how should that oblige us We are bought with a price What use doth Paul make of that Glorifie God in your bodies and souls which are his Christ died for us that they which live should not henceforth live unto themselves but to him which died for them 2 Cor. iv 15. How doth Ieremiah upbraid the Jews Ier. vii 10. Will ye say we are delivered to commit all these abominations Do ye thus requite the Lord ye foolish people and unwise is not he thy father that hath bought thee Deut. xxxii Pater non tantum procreans sed redimens No our Redemption our holy Calling and Vocation calls unto holiness Our Adoption and being made not onely servants but Sons of God they all require answerable conversation it should beget in us S. Pauls resolution Whether we live we live unto the Lord Whether we die we die unto the Lord. 3. A Christian must live Secundum auxilia Evangelii answerable to those helps and supplies of grace which the Gospel affords us The Gospel 't is the ministration of the Spirit it enables us to do what it requires of us And a Christian is purposely intended by God to be to the praise of the glory of his grace Ephes. i. And so again We are his workmanship created to good works Ephes. ii We are his workmanship his choise master-piece wherein he would have the power of his grace to be most conspicuous And We are created to good works that is purpos'd and intended to abound in good works and again Created to them that is enabled and fitted for them as in the creation every created thing was enabled to live after the kind What saith S. Paul I can do all things through Christ that strengthens me 'T is a shame for a Christian not to exceed the scantling and abilities of other men How doth S. Paul check the Corinthi●… for their backwardness this way Are ye not carnal and walk like men 1 Cor. iii. 3. whereas they should be spiritual and walk like Christians 4. A Christian must live Secundum dignitatem Evangelii so as may make for the dignity and credit and honour of the Gospel The world judges of Religion by the lives of those who do profess it as is their conversation accordingly do they account of their Religion Wickedness in a Christian 't is blasphemy against God 't is as the sin of sacriledge he robs God of the honour due to his Name This is the aggravation of Davids sin in the matter of Uriah that he gave occasion to the enemies of the Lord to blaspheme 2 Sam. xiii 14. So likewise God charges it upon the Jews Mal. ii 11. Iudah hath profaned the holiness of the Lord. So S. Iames lays it to the charge of loose-living Christians Iames ii 7. Do they not blaspheme that worthy Name by which you are called The sins of Christians are much more scandalous then of other men They dishonour God bring an evil report upon his holy Profession shame the whole Church and expose it to reproach Thus S. Paul disswading the Corinthians from all uncleanness reminds them of that near relation that they have