Selected quad for the lemma: enemy_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
enemy_n	hand_n	lord_n	saul_n	1,722	5	9.7503	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A14975	Two sermons of assise the one intituled A prohibition of reuenge, the other, A sword of maintenance : preached at two seuerall times, before the right worshipfull iudges of assise, and gentlemen assembled in Hertford, for the execution of iustice, and now published / by W. Westerman ...	Westerman, William.	1600 (1600)	STC 25282; ESTC S2384	63,408	150

becommeth an vnprofitable drone neither fit to keepe or gather honie and a gouernour that hath neither courage nor zeale agaynst sinne is vnmeete to preserue vertue in her right or maintaine iudgements A●●●de is more fit for him then a rodde and a ab●●●t foyle to play withall then a sworde of Iustice to punish with The want of this zeale made that the faithfull Isai 1. 21. 22. citie of the Lord became a harlot their siluer became drosse the in wine was mixed with water their Princes were rebellious companions of theeues A lamentable estate is it when the affections are misplaced and iudgement so turned vp side downe that men will speake good of euill and put darknesse for light light for darknes 〈◊〉 5. 20. bitter for sweete and sweete for sowre A woe is pronoūced to those preposterous dealers that shuffle vp matters with such cōfusion of iudgement And I take it a part of the woe that they grow from euil to worse til they be so infatuated ●erem 93. that as they like Idols regarded in conscience neither right nor wrong so like Epicures at last they measure the righteous Lord and his iust iudgements by the leaden rule of their corrupted senses Such will the Lord search for with a candle being frozen in their dregs and saying in Zephan 1. 1● Ezech. 9. 9. their hearts The Lord will do neither good nor euill They sleep and dreame also that the Lord slumbreth who notwithstanding euery morning bringeth his iudgement to light and fayleth Zephan 3. 5. not but the wicked will not learne to be ashamed saith the Prophet Zephanie It is no maruell therefore that the Lord will haue the obseruation of these conditions to be grounded in the affections and from thence to breake out into publike action and the execution of iudgement in the gate seeing that if the fountain head be intoxicate the streams wil be 〈◊〉 infectious or if the conscience be seared vp all other absurdities confusions of religion cōmon humanity iustice break in amongst mē Behold therefore how these affections must worke to the establishment of iudgement in our gates or else what inconueniences follow First by negligence where no gaine appeares secondly by partialitie when lucre is expected Some that heare this precept vrged hate the euill loue the good will approue of the loue but repeale his hatred It is pittie say some that faire weather should do any harme and yet for all this pitty there must be foule as wel as faire Loue and faire meanes gentle dealing which they call onely loue are good but to whom Meliores sunt quos dirigit amor sayth Austen they are the better sort which will be directed by loue sed plures sunt quos corrigit timor but the greater part are not to be amended but by feare An olde festered sore must not haue a le●itiue plaister And it is true that an vnruly Patient maketh a cruel Physition As the wine that is too hard is vnpleasant so that which is too flat is vnholsome The Lord teacheth vs by his example how to vse these affections although he be subiect to no passion himselfe Anger is not in me sayth he when hee speaketh to Isai 27. 4. his people But if the briars and thornes were set agaynst me in battaile I would burne them sayth the same Lord speaking of his enimies With the pure he is pure with the froward he will shew Psal 18. frowardnes saith Dauid attributing to the Lord mercie and iudgement seeming contrarie by reason of the obiect he worketh vpon yet issuing from the father of lights in whom is no shadow ●mes ●●7 of chaunge of contrarietie The same Dauid being a kinde sheepheard to Israel himselfe yet taketh witnesse of the Psal 139. Lorde that his thoughts hate euill Do not I hate them that hate thee O Lord doe not I contend with them that rise vp against thee Moses was a verie meeke man and yet with the Idolatrie of his people he is so incensed that hee breakes the tables of the Couenant and then he crieth to execution Euery man slay his brother his companion his neighbour the fact performed Exod. 32. sayeth he You haue consecrated your handes this day to the Lord. So acceptable a sacrifice is the punishment of Gods enemies and euill doers Iob was an eye to the blinde and a foote to the Iob. 29. 15. lame and yet the same Iob maketh this tryumph of his earnest pursuit of the wicked I brake the chawes of the vngodly and pluckt the prey out of their teeth The Lordes champion Dauid intended a rough c●re of intractable malefactors when he threatned them and armed himself after this maner The wicked shall be euerie one as thornes 2. Sam. 23. 6. 7. thrust away because they cannot be taken with handes but the man that shall touch them must be defens●d with iron Though the wicked bee vnrulie sharpe and daungerous to deale withall yet the Lord hath armed your hands graue fathers with iron gantlets with authoritie from heauen Commission from the Prince to gripe the proudest offender to strike the Lion and the Beare the oppressor extortioner the robber and bloud-shedder that the sheepe and and harmlesse people may bee rescued from the vngodly that are mightier then they It was 1. Sam. 15. vnseasonable pitie that Saul shewed in sparing Agag the enemie of God and Israel And Achab did not wisely in yeelding such fauour to Benhadad appoynted by the Lord to die although his seruants presented themselues with great humilitie in sackcloth and halters glosing vpon the rehearsall of his wordes thy brother Benhadad Saul had a sharpe rebuke for his vntimely pittie and Achab threatned that because he had let him go that was appoynted to die therefore thy life for his life thy people for his people said the Lord. Is it not needfull to shewe a deepe displeasure against all notorious offenders if the Magistrate becomes not onely answerable in his owne person for the wilfull escape of Gods knowne enemie but also the innocent people stand indicted and are to bee punished before the Lord and to pay their liues a raunsome for the wicked escaped with impunity and that but by one mans default S. Augustin shewing why the good and bad were both enwrapped togither within the compasse of the selfe same scourge by the furious Gothes yeeldeth this reason Iure amaram vitam sentiunt ● ciuitat Dei ● 1. cap. 9. worthily they feele the bitternesse of this life with the wicked quia peccantibus amari esse noluerunt because they were not bitter to them in their sinnes but ouer gentle hauing rather fellowship with the workes of darknesse then reprouing them And this was the cause that father Eli was plagued as well as his Sam. 2. sonnes for his indulgence and remisse correction of that whoredome and sacriledge which to the dishonour of God and scandall

complaints to their superiours or teares and prayers to the Lord in such a case Peter must put vp his sword or else Peter must perish Math. 26. 52. with the sword Although Symeon and Leui seeme to haue a iust cause of their violent course against Shechem and aske if hee should Genes 34. 31. abuse their sister as an whore yet theyr father layeth a brand of Gods wrath vpon them for being Genes 49. 5. brethren in euill and slaying the man though an offender in their cruell rage Iudas and Theudas started vp in a time of tyrannie and oppression when the people were mightily racked with the Romane exactions and pretended Actes 5. a deliuerance but their enterprise being not of God came to naught with all the partakers The like successe had the Anabaptists in Munster who made a religious shew of repressing Sleidan lib. 5. the tyrannie and vngodlynesse of the gouernours of their times And what other end had our Ket of Northfolke or such like vpstarts who swelling to a head by the confluence of many poore wretches crying out reformation at length burst themselues like a botch and declared their corruptiō But we are otherwise Prou. 24. 21. taught to feare God and the king and not to meddle with thē that are seditious to remoue our matters from our owne affection to the Lords iudgement not to auenge our selues but giue place vnto his wrath not that wee should make the lawe being his ordinance an engayne to serue our lusts as the foxes troublesome suitors doe of whom wee shall speake heare after but that it may be a refuge to keepe vs in peace to defend our innocencie which if it doth not performe yet patiently we are to expect the wrath of our God that can still the enemie and the Auenger in his good time Now as many reasons were raised from the louing title to keepe vs from reuenge so is this restraint Foure reasons against selfe-reuenge 1. Reason frō the action of auēging full of matter to disswade from that sinister course If we consider first this action of auenging what is it but to repay euill with euill to punish vice with sinne and to imitate the wicked in his workes and waies of mischiefe Qui malum Lactant. Improbitati opposita impatia en●ia magna● concitat tempestates imitatur bonus esse non potest he that imitateth the bad cannot be good himselfe He shall haue as good as he brings sayest thou he brings the fruite of iniustice and thou payest him with the thornes of impatiencie Because thine enemie is vniust wilt thou be vngodly because he is an oppressor or a slaunderer wilt thou be froward and a murtherer Ne vtaris inimico praeceptore saith Basil let not thine enemy be thy scholemaster to tech thee that which thou detestest in him Shuldest thou be a glasse to resemble the fury madnes of the wicked in his angry moode or should thy voice be the Echo of his vngracious speach or thy hand the iustrument to bandy backe againe his balles of fire and mischiefe No rather ouercome theeuill with good fire quencheth not fire but rather settes all on a flame neither can euill represse euill but increase it rather and one iniury linked to another as Samsons foxes fastned with firebrands at their tailes disturbe the quiet and destroy the fruit of whole societies But he that rendreth good for bad heapeth hote coales vpon his enemies head not to consume him by his will but to kindle and stir him to charitie againe or at the least to a cōfession against himselfe such as Saul made to Dauid Thou art more righteous than I. This is the victory that ● Sam. 24. 18. Christians which are the heires of blessing should content themselues withall Contrarywise Barnard admi●lites templi Infelix victoriaest in qua hominem superās vitio succūbis It is an vnglorious victory when conquering a man thou art foiled by a beastly vice Secondly if we note the person here discharged 2. Reasons frō the person reuenging from reuenge it is our selues How absurd it is that one man should be plaintiffe witnesse Iudge and executioner al himselfe in his owne cause the lawes of God of men of nature and cōmon sense can teach vs. He that is first in his Prouerb 18. 17. owne cause is iust that is telleth a sound tale for himselfe till his neighbour come and controll it If the plaintiffe goe no further then the court of his owne affections he shall haue all the fauour that may be for he is Amicus curiae and the defendant shall haue neither audience nor aduocate there but all extremitie for what other thing can be expected whē a man is plaintiffe witnesse Iudge and executioner all himselfe but that the action should be rashly cōmenced the witnesse corrupt the iudgement partiall and the execution both sodaine and violent In regard whereof our priuate matters are dismissed from our owne partiall hearing wee are inhibited as Iudges in competent to deale for our selues And although Christians should cary a court of conscience about them wherein there is no corruption nor partiality no hard measure intended to others but such as they desire to be returned to themselues yet to auoide the slander suspition of iniustice they are to abide the publike triall to submit thēselues to the cēsure of the Lords appointed ministers in no case to defile their hands with the base execution of their owne reuenge 3. From the direction a reasō against reuenge A third reasō is drawen frō the direction made to send vs where we should seeke may finde remedie of al enormities Giue place vnto wrath Wherin is thus much implyed that although thou haddest the sword the law in thine own hand and mightest be thine owne caruer ●and Chāpion yet thy hands might faile thy heart though thy priuate anger be curst yet hath it but short hornes the strongest reuenger meeteth with his match Therefore that auncient tryall by combat is growne out of practise with Christians because therein the innocent partie is as farre endaungered as the offender the weake truth is made a prey to strong falsehood rather then a punishment And the Lord hath ordained diligent inquisition to sift out offences and an oath to be the end of controuersies and girded his magistrates with power and maiesty to suppresse the mightie hath not left the defence of the innocent or the reuenge of the wicked to one mans valour or to the hazard of a thing vncertaine or the exercise of a priuate mans wrath which hath no warrant from the Lord but is rather a tempting of God then a due course of tryall in matters punishable by the sword It is not for the weakenes of mans anger to preuent the power of gods ordinance Fret not thy selfe against sinners to doe euill but trust in the Lord and hee will care for thee