Selected quad for the lemma: enemy_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
enemy_n	evil_a	good_a	overcome_v	2,148	5	9.0851	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A15092	Two sermons the former deliuered at Pauls Crosse the foure and twentieth of March, 1615. being the anniuersarie commemoration of the Kings most happie succession in the Crowne of England. The latter at the Spittle on Monday in Easter weeke, 1613. By Iohn VVhite D.D.	White, John, 1570-1615.	1615 (1615)	STC 25392; ESTC S119891	49,617	84

expresse reuelation that he will condemne them Secondly it is vnknowne to all men who in particular are reprobate For albeit a man may discerne violent signes of reprobation in some as in a Turke or a Iew yet speaking precizely the reprobation of this or that man is a secret laid vp in Gods owne bosome and he that guesses at it may be deceiued in as much as Gods works of grace are secret o Ro. 11.23 that he who to day is a wilde oliue to morrow in an instant may be graffed in Yea he that most strongly thinkes himselfe a reprobate as Spira of Padua did may suddenly be preuented by the grace of God and brought to his iustification for any thing that we know Thirdly the commandement of prayer no where distinguisheth betweene elect and reprobate but generally binds to pray for all men There is a distinction and God that made it knowes it but we must do our owne worke and let God alone with his For Deut. 29. Secret things belong to the Lord thy God but things which are reuealed to vs that we may do the words of the Law And to authorize vs to pray for any man it is sufficient that all things considered it is morally possible he may be saued which morall possibilitie may be had touching the saluation of any man aliue if God by reuelation or some other certaine way shew not the contrarie I call it morall possibilitie which in our vnderstanding may be so by reason there are many things which for any thing we know may fall out to effect it albeit absolutely in Gods knowledge it shal neuer be Metaphysicall possibilitie hauing no ingredience into our morall actions is not enough no giue this warrant therfore how vehement soeuer the coniectures likelihoods of any mans reprobation be yet still we haue fiue things that ouercome such coniectures and make the possibilitie of his saluation morall to vs. First the generall promises of the Gospell offred to all Secondly the efficacy of Gods grace when it comes Thirdly the possibility that it may come Fourthly the commandement to pray that it may come Fiftly the examples of diuerse in desperate state to whom it hath come All which being put together and well considered make it morally possible that he may be called and ouercome the most violent coniectures and presumptions to the contrary in as much as when they are at the highest yet they neuer exceede the latitude or dimensions of a coniecture Fourthly though in the sense of my first conclusion we do not pray that all men generally including the reprobate may be saued nor can giue thankes for the saluation of those whom God saues not yet for the temporall good of reprobates and all whether spirituall or concerning their outward state we may both pray and giue thankes The reason is for God giues such temporall things to the reprobate and for his Churches good to glorifie his Name magnifie his liberality make them without excuse and benefite his children which being ends belonging to the sanctification of Gods name in the wicked we iustly pray for all that which may aduance them 9 Touching prayer for our enemies there lies no question our Sauiour so expresly including it in the commandement touching prayer and by his owne blessed example and the example of his dearest seruants commending it to vs. Rom. 12.21 Be not ouercome of euill but ouercome euill with good Philo discoursing of Aarons Ephod which he put on whē he went to pray saith it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A representation of the whole world hauing in it all colours to represent all states of people whatsoeuer And in very deed we erre more grosly in nothing then in bearing malice and wiping mens names out of our prayers as if our priuate affection were the calendar of euery mans saluation when no man can rent himselfe from his brother but first he must rent himselfe from Christ who is the root whereon both he and his brother grow as a branch on a tree cannot separate it selfe from the rest of the branches but first it must depart from the tree it selfe whereupon both it and all the other branches grow And therefore * Ephiph ep ad Ioan. Hierosol the Patriarke of Ierusalem was vnwise to quarrell with Epiphanius because he prayed for him for Ephphanius answered he would neuer be so out of charitie with any man that he would set him at nought whom God had made p Lib. 1. de Cain Abel cap. 9. And Saint Ambrose giues a good reason Quia singuli orant pro omnibus etiam omnes orant pro singulis When euery man prayes for all men by this meanes all men pray for euery man 10 But the speciall persons for whom particularly and namely we must pray are Kings and all in authoritie for Kings are Gods annointed and as Tertullian q Ad Scap. cap. 2. speakes Homines à Deo secundi solo Deo minores Next vnto God and second to none but God The King r Ad pop Antioch hom 1. saith Chrysostome hath no Peere vpon earth but is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the head and top of all men that liue Our neighbours of Rome now say otherwise that the Pope is the man and Kings are but his officers and vassals to hold his stirrop to beare his canopie to hold him the bason and ewre when he washes to be vsed or deposed at pleasure as he shall see cause This is that which the late Councell of Lateran in Rome called Regale Pontificium Romanorum genus The roiall race of our Roman Bishops They call him that now is Paulus Quintus Vice-deus Reipub. Christianae Monarcha Pontificiae omnipotentiae assertor inuictissimus The vice-God and Monarch of the Christian world and the inuincible defender of the Papal omnipotencie But let them alone he is Antichrist for his labour whom Saint Paule sayes we shall know by this that he will exalt himselfe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beyond all Augusteïty and them that are called Gods as Kings by Gods owne mouth are S. Paul affirmes that to be the highest power which beares the sword Rom. 12. and therefore himselfe ſ Act. 25.11 appealed to it Optatus against the Donatists t Lib. 3. contr Parmen saith Super Imperatorem non est nisi Deus qui fecit Imperatorem there is none aboue the King but God that made the King And with Kings must be ioyned all that are in authoritie Peeers Iudges Magistrates Councellours of State Captaines of warre 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All that are eminent or haue any stroke in the gouernment For they also may do good or hurt for u Gen. 41.43 Ioseph was the King of Egypts right hand and they cried in the streetes Abrech for he was Pater patriae A tender father to his countrey and preserued it in time of extremitie Though Achitophel and Shebnah and Symmachus and Stephen Gardiner were not such

euen to hell their painting their nakednesse their inconstancy in all fashions their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the instruments of dissolutenesse their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Nazianzen speaketh The sophistrie of their lockes turning their head into a stage for men to looke at But this is nothing Feare they not him that hath made heauen and earth and hath throwne into sudden miserie and knockt downe before their eyes as gallant as themselues in the top of their pride Feare they not sickenesse disgrace a loathsome age O why art thou proud ô dust and vanitie vile earth stinch lapped vp in silke magnified dongue guilded rottennesse golden damnation Do you not consider I will yet once more vrge the point if paraduenture any pietie any remorse any grace any memorie of Gods loue be left among vs do you not consider what hauocke ye make of Gods good gifts that should be spent to better purposes relieuing the poore keeping house paying of debts bringing vp your children Do you neuer call to minde the pretiousnesse of the time spent about these things when scarce one houre in twentie foure and twenties is bestowed in humble prayer and true repentance vpō your knees in your closet vnto God see you not what a banner you display of a vaine minde that minds nothing but these trifles how you confound all order and states by going beyond your calling what occasions of sinne and vncleannesse you offer to your selues and others how you deface Gods workmanship your bodies as if he made them vnperfect and you would mend them Non cogitat vanitatem vniuersi qui vniuersas vanitates cogit in cutem suam Such as hang vpon their skinne the vanitie of all things little remember the vanitie of euery thing And so I come to the second principall part of my text 18 Wherein the Apostle charges them touching the vse of their riches To do good to be rich in good workes readie to distribute willing to communicate He admouisheth them of three points First the substance to do good Secondly the quantitie to be rich in doing good Thirdly the qualitie to be ready and willing to do this Touching the first point it is to be obserued that our Apostle doth not particularly expresse and name any thing as almes or lending or contributing this or that way which yet they are bound vnto in expresse termes elsewhere but onely in generall he bids them not withhold their riches but communicate distribute them to all good purposes and be good and godly as well as rich yea abound in godlinesse as much as they do in wealth and prosperitie The substance is do good distribute communicate euery way the first word imports all good whatsoeuer belongs to a Christian life pietie holinesse iustice integritie religion all godlinesse The other two distribute and communicate that good which properly is expected from rich men that none else can do The proper good of fire is to warme the good of water is to wash cleanse the good of meate to feede the good of Physicke to cure and the proper and speciall good of rich men is to helpe and relieue by communicating and distributing where there is want either among the poore or in the Church or in the Common wealth The which goodnesse our Apostle most wisely opposes against the manifold euil that they may do For a great man with his riches may do much hurt he may oppresse the State wherein he liues twenty waies by ingrossing by inhansing by monopolies by vsury he may oppresse his enemie peruert iustice giue bad example hinder religion support heresie beare out himselfe in any wickednesse for A gift in the bosome prospers which way soeuer it goes This is it that hath filled this Citie and all the world with oppression and bloudshed and whordome and Atheisme and Papistrie and blasphemie that a great man may do what he list because his riches affoord him the meanes and are a bush at his backe This is it that makes the name of riches so odious in the Scripture and rich folke so suspected in the world And this is it that causes many a man to seeke after greatnes and authoritie and place and promotion that he might be able to execute the lusts of his heart as many loue to be mending the fire not because they care for mending it but because they would warme their fingers From all this the Apostle reuokes vs to the doing of good This is the substance 19 The quantitie is rich in good the qualitie readie and willing In which words he teacheth how to conditionate our distribution there must be Plenty and chearefulnesse First they must be rich and plentifull as God hath bene to them He giues richly all things and expects that we should distribute richly againe This is done when first we cast our eyes vpon all sorts of good that is to be done the poore in extremitie must be holpen orphans and aged must be prouided for our poore friends that are behind hand prisoners and distressed housholders yong tradesmen that want stocks must be thought on We must be ready to helpe forward any publike good Churches highwaies bridges feede the hungry to cloathe the naked to prouide for the miserable Many a poore child is cast naked by death and pouertie of friends vpon the world it weeps in want and yet knowes not it owne miserie many a young man and woman in their want are ready to fall into desperate courses many an honest housholder doth all he is able and yet ouercharged cannot rescue himselfe from secret want pinching debts heauie sighs O happie hand that helpes here and happie abundance that supplies all this want a poore child by this meanes becomes an honest man and somtimes a great ornament to his countrey and the distressed are enabled either to ouercome or comfortably to beare their affliction Make the picture of this Mercie in a table and hang it in your houses let it be a virgine faire and louely her garments greene and orient a crowne of gold vpon her head the teares of compassion bolting at her eyes pitie and ruth sitting in her face Let her paths be milke where she sets her foote let plentie lie in her lap and multitudes of people draw their breath from her Let her giue sight to the blind and feete to the lame and strength and comfort to the miserable Let the earth giue her all his riches and the heauens their influence Let her make the Sunne to shine the day to rise the clouds to raine the earth to be fruitfull At her right hand place the Angels of heauen protecting at her left hand all Gods mercies attending Vnder her feete the diuell and couetousnesse Let pride follow her in bands let oppression and enuie and selfe-loue and vnlawfull gaines flie from her presence and write vpon her breast in golden letters O bona Charitas alumna coeli corona soli haeres vitae medicina mortis ô bona Charitas