Selected quad for the lemma: enemy_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
enemy_n	day_n	night_n	shoot_v	1,094	5	9.3173	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A02367	The sacrifice of thankefulnesse A sermon preached at Pauls Crosse, the third of December, being the first Aduentuall Sunday, anno 1615. By Tho. Adams. Whereunto are annexed fiue other of his sermons preached in London, and else-where; neuer before printed. ...	Adams, Thomas, fl. 1612-1653.	1616 (1616)	STC 125; ESTC S100425	109,673	188

to the rule of grace for it is contrary to the order of nature which hath giuen a man voyce and words to expresse the meaning of the heart As in setting Instruments they referre all to one tune so the heart is the ground which all our Instruments should goe by If there were no God to search the heart he was a foole that would not dissemble since there is he is a foole that doth Therefore Iob excellently All the while my breath is in mee and the spirit of God is in my nosthrills my lippes shall not speake wickednesse nor my tongue vtter deceit The sweetest Psalmist insinuates no lesse My heart is inditing a good matter my tongue is the pen of a ready writer When the heart is a good Secretary the tongue is a good pen but when the heart is a hollow bell the tongue is a lowd and a lewd clapper Those vndefiled Virgins admitted to follow the Lambe haue this praise In their mouth was found no guile In Demeaning WHich is the good harmony betwixt the tongue and the hand The righteous man to whom Gods celestiall Tabernacle is promised speaketh the truth in his heart and when he hath sworne though to his owne hurt he changeth not The paucitie of these men makes the Church of God so thinne of Saints and the world so full of Dissemblers As the tongue must not speake false so the hand must not doe vniustly iniustice is the greatest dissimulation We liue vnder Libra Iustice and Equitie who knowes whether the nights or the daies passe ouer his head more happily we feare not Taurus the Bull that shoots his hornes from Rome nor Scorpio that sends his venemous sting from Spaine nor the vnchristned Aries of Infidels profane and profest enemies to engine and batter our walls if the Sagittarius of heresie do not wound vs in the reines nor the Gemini of double-dealing circumuent vs in our liues The world is full of trickes wee will not doe what wee ought yet defend what we doe How many spend their wittes to iustifie their hands Through the vnluckie and vnnaturall copulation of fraud and malice was that monstrous stigmatike Aequiuocation ingendred a damned egge not couerd by any faire bird but hatched as Poets faine of Osprayes with a thunder-clap I will now onely seeke to winne you to Plaine-Dealing by the benefites it brings the successe to God 1. The principall is to please God whose displeasure against double dealing the sad examples of Saul for the Amalekites of Gehezi for the bribes of Ananias for the inheritance testifie in their destruction Whose delight in Plaine-dealing himselfe affirmes Behold an Israelite indeed in whom is no guile 2. The credite of a good name which is a most worthy treasure is thus preserued The riches left thee by thy Ancestors may miscarry throgh others negligence the name not saue by thy owne fault It is the Plaine-dealers reward his name shall bee had in estimation whereas no faith is giuen to the dissembler euen speaking truth euery man is more ready to trust the poore Plaine-dealer then the glittering false-tongued gallant 3. It preuents and infatuates all the malicious plotts of enemies God in regard to thy simplicitie brings to naught all their machinations Thou O Lord hadst respect to my simple purenesse An innocent foole takes fearelesse steps and walkes as securely as if it stood girt with a wall of brasse 4. It preserues thy state from ruine When by subtiltie men thinke to scrape together much wealth all is but the Spiders web artificiall and weake What Plaine-dealing gets stickes by vs and infallibly deriues it selfe to our posterity Not onely this mans owne soule shall dwell at ease but also his seed shall inherite the earth Wicked men labour with hands and wittes to vndermine and vndoe many poore and from their demolished heapes to erect themselues a great fortune but GOD bloweth vpon it a Nonplacet and then as powder doth small shot it scatters into the ayre not without a great noise and they are blowne vp If thou wouldst be good to thy selfe and thine vse Plainesse 5. It shall somewhat keepe thee from the troubles and vexations of the world Others when their double dealing breaks out are more troubled themselues then erst they troubled others for shame waits at the heeles of fraud But blessed are the meeke for they shall inherite the earth 6. The curses of the poore shall neuer hurt thee Though the causlesse curse shall neuer come yet it is happy for a man so to liue that all may blesse him Now the Plaine man shall haue this at last Gallant prodigalitie like fire in flaxe makes a great blaze a hote shew but Plaine hospitality like fire in solide wood holds out to warme the poore because God blesseth it So I haue seene hote-spurres in the way gallop amaine but the Iuy-bushes haue so staied them that the Plaine traueller comes first to his iournies end 7. It shall bee thy best comfort on thy death-bed Conscientia benè peractae vitae the conscience of an innocent life On this staffe leanes aged Samuel Whose Oxe er Asse haue I taken To whom haue I by fraud or force done wrong On this pillow doth sicke Hezekiah lay his head Remember Lord that I haue walked before thee in truth and with a perfect heart and haue done that which is good in thy sight So Iob solaceth himselfe My heart shall not condemne me for my dayes When no clogges of vsury with their heauy pressures nor foldes of iniustice with their troublesome vexations disquiet our peace-desiring sides or lie vpon our consciences When thou hast no need to say to thine heire Restore this or that which I haue fraudulently or vniustly taken away You see how false the Prouerbe was Plaine-dealing is a Iewell and hee that vseth it shall die a begger But it is well returned in the supplement he that will not vse it shall die a dishonest man 8. Lastly thou shalt finderest for thy soule Thou hast dealt plainely so will God with thee multiplying vpon thee his promised mercies If thou hadst beene hollow not holy fraudulent not plaine thy portion had beene bitter euen with hypocrites But now of a plaine Saint on earth thou shalt become a glorious Saint in heauen FINIS THE THREE DIVINE SISTERS IOHN 13. 34. A new commandement giue I vnto you That you loue one another as I haue loued you that yee also loue one another AVGVST Domus Dei fundatur credendo sperando erigitur diligendo perficitur LONDON Printed by Thomas Purfoot for Clement Knight and are to be sold at his shop in Paules Church-yard at the Signe of the Holy Lambe 1616. THE THREE DIVINE SISTERS 1. COR. 13. 13. Now abideth Faith Hope Charitie these three but the greatest of these is Chatitie WHen those three Goddesses say the Poets stroue for the golden ball Paris adiudged it to the Queen of Loue. Heere are three celestiall

Lambes alone they doe you much good no hurt And to this chase vse all your skill in this worke it shall be your commendation to be cunniug Hunters The Lord shall emparke you within the Pale of his owne mercifull Prouidence and restraine the sauage furie of your Enemies Let those whom God hath made Maisters of this serious game and giuen Commission to hunt vicious persons Let euery particular man hunt Vice out of his owne heart If there be any violence to get the Kingdome of Heauen vse it if any policie to ouerthrow Satan and his complices against whom we wrastle exercise it This Warre shall be your Peace You shall helpe to purge the Land of noxius Beastes and clense your owne hearts from those lustes which if you hunt not to death shall hunt you to death as the morall of Acteon And God that giues you this commaund and courage shall adde for it a mercifull recompence taking you at last from this militant Chace to the Parke of his triumphant Rest. Amen FINIS CHRIST HIS STARRE OR The Wise-mens Oblation Matth. 2. II. When they were come into the house they saw the young Child with Mary his mother and fell downe and worshipped him and when they had opened their Treasures they presented vnto him gifts Gold and Frankincense and Myrrhe THE Feast of the Epiphanie or manifestation of Christ as it is this dayes momorie so I haue purposed this dayes exercise As Relatu traditionis instruimur There were three principal and notable Appearings of Christ on this Day All which Eodem die contigisse feruntur sed alijs at que alijs annis fell out the same day in diuers yeares as they write So Maximus Episc. Tribus miraculis ornatum diem sanctum seruamus c. wee keepe this Day Holy and Feastiuall being honoured with three Wonders This Day Christ led the Wise-men to himselfe by a Starre This Day hee turned the Waters into Wine at the Marriage This Day hee was Baptized of Iohn in Iordan According to these three distinct Manifestations of himselfe they haue giuen this Day three seuerall names 1. Epiphania Because Christ did appeare to certaine M●gi by the direction of a Starre and was by their report made knowne to the Foxe Herod and his Cubbes many enemies in Ierusalem ver 3. Hee was troubled and all Ierusalem with him 2. Theophania Because there was a Declaration of the whole Trinitie Math. 3. Of God the Father whose voyce was heard from Heauen Of GOD the Sonne to be Baptised of whom was the testimonie giuen This is my beloued Sonns in whom I am well pleased Of GOD the holy Ghost who descending like a Doue lighted on him 3. Bethphania Because Ioh. 2. he shewed the power of his Deitie at the Wedding in changing their Water into Wine So the Text ver 11. This beginning of Miracles did Iesus in Can● of Gal●le and manifested his glory 4. Some haue added a fourth name from a fourth Wonder that they say was wrought on this Day Phagi●phania Because Christ relieued Famem triduanam the three dayes hunger of fiue thousand with fiue Barley Loaues and two litle Fishes I confesse this Historie hath many obseruable poynts in it It entreates of Wise-men of a tyrannicall King of troubled People and of the King of Kings lying in swadling clothes To discourse all these Virtutesque virosque et tanti incendia bell● would exceed the limites of one cold houre I would therefore confine my short speach and your attention to the verse read Wherein mee thinkes I finde a miraculous Wonder That extraordinary Men by an extraordinary Starre should finde the King of Heauen in so extraordinary a place Wise-men seeking a Starre shewing a Sauiour lying in a Manger But cernere oculis docenter oraculis the eye of Flesh sees somewhat the eye of Fayth shall see more I may distinguish all into a Direction Deuotion The Direction of God the Deuotion of Men. By the Direction they are brought to the Messias By their Deuotion they Worship him and present him Giftes Gold Frankincense and Myrrh For the Direction wee will borrow a litle of the Premisses and therein consider Gods Leading Their Following Gods Leading was by a Starre They that delight to cast Cloudes vpon the cleare Sunne haue heere mooted many Questions about this Starre 1. Whether this Starre were singular or an heape of Starres Our Romane aduersaries to bring wilfull trouble on themselues and vs haue coniur'd a fiction from one Albumazar a Heathen that the Signe in the Zodiacke call'd the Virgin is composed of so many Starres as may aptly pourtray Virginem gestantem inter brachia filium a Virgin bearing an Infant in her armes And some of them haue thought that this Starre Let Albumazar be the father of this opinion and for a litle better authoritie they haue motherd it on a Prophecie of Tiburtine Sibylla when Augustus boasted his super-humane Maiestie Sibylla shewed him Virginem in coelo Infanti portam a Virgin in Heauen bearing a young Child in her armes with these wordes Hic Puer maior te est ipsum adora Yonder Infant is greater then thou art O Cesar worship him But because the Father of this toy was an Ethnicke and the Mother thought a Sorceresse they haue as somethinke spight of his teeth brought in Chrysostome for a God-father to it or to an opinion if differing from it yet also exceeding the truth of this Historie Whether of himselfe or on their teaching he sayes thus This Starre appeared to them descending vpon that victoriall Mountaine hauing in it the forme of a little Child and aboue him the similitude of a Crosse. But I confesse and loe the great vaunts of their vnitie that many of them are of another minde Howsoeuer the Text is plaine against it ver 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vidimus Stellam eius Aster and astrum differ as Stella and Sydus Aster and Stella signifie one Starre Astrum and Sydus a knot of Starres as any Signe in the Heauen coacted and compounded of many Starres The Euangelist heere vseth the singular and indiuiduall word Wee haue seene his Starre not Starres 2. They question whether this was a new Starre created for the purpose or one of those co-euall to the World Chrysostome Damaseen Fulgentius with most others are perswaded it was a new Starre Houdemius an English man so sung of it Nouâ caelum Stellâ depingitur Dum Sol nouus in terris oritur T' was fitte a new Starre should adorne the Skies When a new Sunne doth on the Earth arise It is called by Augustine Magnifica Lingua coeli The glorious Tongue of Heauen It appeares this was no ordinary Starre ex situ Motu Tempore Lucendi 1. By the Site The place of it must be In aere terrae vicino non ipsius meditullio in that part or Region of the Aire that was next to the Earth otherwise it could not so

punctually haue directed these Wise-men that trauelled by it 2. By the Motion The course of other Starres is circular this Starre went straight forward as a guide of the way in the same manner that the Pillar of Fire went before Israel when they passed out of Egipt 3. By the Time of Shining Other Starres shine in the night onely this Starre gaue light in the broad day as if it were a Starre appoynted to waite on the Sunne Stella Luce vincens Luciferum Magos ducit ad Regem Syderum Of this Starre did that Coniurer prophecie Num. 24. There shall come a Starre out of Iacob c. It was a true Starre it was a new Starre created by God in Heauen for this purpose Not that the birth of Christ depended on this Starre but this Starre on his birth Therefore it is called Christs Starre ver 2. His Starre This Starre serued To them Ad Ducendum To vs Ad Docendum It led them really let it also lead vs figuratiuely to Christ Them Per visum vs Per fidem By the consent of Diuines this Starre did prefigure the Gospell And indeed For what other Light directs vs to Christ Not the Starre of Nature Did not euery steppe it taught vs to tread bring vs further off If it heard of him it sought him as Laban sought his Idols in the Tents or as Saul sought his Asses in the Mountaines or as Ioseph Mary fought him among their Kinsfolks Either in the Tents of soft ease and securitie or in the Mountaines of Worldly dignitie or among the Kindred of the flesh friends and company Not the Starre of the Law for this told vs of a perfect obedience and of condemnation for disobedience of Gods anger our danger of sinne and death This Starre would haue lighted vs to Heauen if we had no Cloudes of Iniquitie to darken it to our selues And that which S. Paul speakes Gal. 3. The Law was our Schoole-maister to bring vs vnto Christ is to be vnderstood of the legall Tipes and Sacrifices Where by an Oblation of the blood of Beastes was prefigured the Blood of that Lambe which should expiate all our sinnes The Gospell is this Starre and blessed are they that follow it It shall bring them to the Babe Iesus God hath fixed this Starre in our Orbe but how few are so wise as these Wise-men to follow it That Starre was somtimes hidden this shines perpetually It is horror and shame to speake it wee no more esteeme it then if wee were wear●e of the Sunne for continuall shining I am loth to part with this Starre but other Obseruations call mee from it You heare Gods Leading marke their Following This is described Ex Aduentu Euentu by their Accesse Successe Veniunt Inueniunt They Come they Finde Their Accesse Some haue thought that these Magi hauing so profound skill in Astrologie might by calculation of times composition of Starres and S●ellations of the Heauens foreknow the birth of the Mes●ias But this opinion is vtterly condemned by Augustine and all good men And it shall onely helpe vs with this Obseruation God purposed so plentifull a saluation by Christ that he calls to him at the first those who were farre off Farre off indeed not onely in a locall but cere●oniall Distance For place they were so farre as Persia from India from thence most Writers affirme their comming For the other respect he calls those to Christ who had runne furthest from Christ and giuen themselues most ouer to the Diuell Magi●ans Sorcerers Coniuri●s consederates with Sathan in the most detestable arte of Witchcraft These that had set their faces against heauen ' and blasphem'd out a renuntiation of God and all goodnesse euen at those Doores doth Gods spirit Knocke sends them by a Starre to a Sauiour Be our ●innes neuer so many for number neuer so haynous for nature neuer so full for measure yet the mercie of God may giue vs a Starre that shall bring vs not to the Babe Iesus in a Manger but to be Ch●ist a King in his Throne Let no penitent Soule despaire of mercie Christ manifested himselfe to two sortes of people in his swathing Cloutes to these Magitians and to Shepheards the latter simple and ignorant the other learned and wicked So August In rusticitate Pastorum imperitia proeualet in Sacrilegijs magorum imp●etas Yet to both these one in the day of his natiuitie the other in this Epiphanie did that Sauiour with whom is no respect of of persons manifest his sauing mercie Whether thou be poore for Goods of the world or Poorer for the Riches of grace be comforted thou mayest one day see the saluation of God 2. Obserue their obedience they Come instantly on Gods call They haue seene his Starre and they must goe to him They regard not that Herod was an enemie to the King of Persia their Maister they come to his Court to enquire for Christ. When they are there let Herod be neuer so troubled about the name of the true and new-borne King of Iewes they haue the inward direction the record of an ancient prophecie added by the Priests ver 6. from Micah 5. 2. Thou Bethlem Ephratah though thou be litle among the thousands of Iudah yet out of thee shall hee come forth vnto me that is to be ruler in Israel Hereupon they goe Obedience when it hath the warrant goes vpon sound and quicke Feete Necfal●a fingit nec vera metuit impedimenta No obstacles can stay it no Errors stray it nor Terrours fray it it is not deluded with toyes nor deferred with ioyes It ●arries not with the young man in the Gospell to kisse his Friends nor with the Old man to fill his Barnes but Currit per saxa perignes through all dangers and difficulties with a faythfull eye bent vpon the Callers promises And this is that other Vertue remarkable in these Wise-men 3. Fayth They come to the Priests made acquainted with the Oracles of God to inquire of this King The Priestes resolue the place of his birth from the Prophet but though told of his Starre they will not stirre a foote towardes him Perhappes it might cost them their Honours or liues by the Kings displeasure therefore they will poynt others but disappoynt their owne soules Heere is a strange inuersion Veritas illuminat Magos Infidelit as obcoecat Magistro● Trueth guides the Magitians Vnbeliefe blindes the Priestes They that were vsed to Necromanticke Spelles and Charmes begin to vnderstand the truth of a Sauiour whiles they that had him in their Bookes lost him in their Hearts Vtuntur paginis quarum non credunt eloquijs They turne ouer the leaues and beleeue not their Contents To what end were all their quotidian Sacrifices If they were not types and figures of a Mes●ias what other thing made they their Temples but a Butchers shambles Now the Mercy and Grace of our Lord Iesus keepe vs from this apostate wickednesse Let