Selected quad for the lemma: friend_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
friend_n	adversary_n	fall_v	offend_a	16	3	16.0105	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A96361	Pantheologia or the summe of practical divinity practiz'd in the wilderness, and delivered by our Saviour in his Sermon on the Mount. Being observations upon the fourth, fifth, sixth, and seventh chapters of St Matthew. To which is prefixed a prolegomena or preface by way of dialogue, wherein the perfection and perspicuity of the Scripture is vindicated from the calumnies of Anabaptists and Papists. By Tho. White B.L. minister of Gods word at Anne Aldersgate, London.	White, Thomas, minister of St. Anne's, Aldersgate.	1653 (1653)	Wing W1806; Thomason E1466_1; ESTC R208673	167,277	207

unjustly and without a cause then in charity to him thou oughtest to be reconciled for all the while he is angry with thee without a cause and likely to speak evil of thee he is in danger nay he is absolutely bound over to hell and is in a damnable condition Vers 24. Leave there thy gift before the Altar and go thy way first be reconciled to thy brother and then come and offer thy gift Leave thy gift For thy deferring thine offering thy gift there will not so much harm come as by the deferring thy reconciliation for God will not be more unwilling to accept thine offering afterward then he was then but by delaying thy reconciliation thy brother will be more hard to be reconciled for anger in time grows to hatred 〈◊〉 Thou art not to carry it away with thee and not offer it at all for when once thou hast vowed or dedicated any thing to God thou mayest not upon any case resume it though in some cases thou mayest not for the present and here in this verse and though it may sall ont it may never be offered Go thy wayes 1. You must not say Let him come to me I will not goe to him for Christ bids thee go and if thou art under Christ as the Centurions servants did when he bids thee go thou wilt go and by going thou becomest reconciled to God and whether thy brothers good will and love be worth the having or no doubtlesse Gods is First See 1. The goodnesse of God he would rather have some part of his service deferred then that a sinner should not be converted nay then that his conversion should be delayed 2. Though the duties of the first Table are to be preferred before those of the second Caeteris paribas yet charity to ones brother is to be preferred before the performance of the ceremonial Law Be reconciled That is do what in thee lies to be reconciled for thou oughtest to be in charity with him and take the best wayes thou canst to be reconciled to him and if he will not after thy earnest endeavours then thou as I suppose art free To thy brother 1. The meaning is not Be thou friends with him but get him to be friends with thee for thou mayest be friends with him and fully forgive him without going to him or stirring from the place where thou art so that Christ needed not to bid thee go thy wayes for that 2. Before it is said If thou remembrest that thy brother hath ought against thee not thou against him the word Brother is a motive to him to be reconciled to thee for so Abraham useth it to Lot and to thee to go and use all good means to appease his anger for if thou when thou seest thy brothers Ox or Asse fallen into a pit thou must pull him out much more when thou seest thy brother hath done any thing which makes him in a damnable condition thou shouldest do what thou canst to deliver him and if he is angry with thee without a cause he hath done so vers 22. and if he be angry with thee without a cause thou slandest most in need of motives to perswade thee to seek reconcillation Then come c. 1. For thou art not to be reconciled in stead of offering thy gift but before nor will God have thine offering in this case omitted but deferred 2. You may not omit no nor for any worldly businesse defer the offering thy gift in thy full strength before thy strength fails thee for every holy duty strengthens the grace that is in thee and inables thee to perform another better 4. It is not said upon the Altar for that belongs to the Priest thou maist leave thy gift before the Altar but thou maist not offer it upon the Altar and the Priest may not offer it before thou comest 6. By any injury or wrong thou dost thy brother thou dost offend two him and God and therefore thou hast two to be reconciled unto thy brother to whom thou art to go to be reconciled unto him and God thou art to reconcile by thy sacrifice but first thou art to reconcile thy self to thy brother for he will not refuse thy reconciliation because thou art not reconciled to God but God will refuse thee for thy not indeavouring to be reconciled to thy brother Vers 25. Agree with thine adversary quickly whiles thou art in the way with him list at any time the adversary deliver thee to the Judge and the Judge deliver thee to the Officer and thou be cast into prison Agree with thine adversary Concerning our friends while there is no difference betwixt us there needs no instruction the Publicans not only will tell you what to do but by their example they teach you they do what is to be done in this case they love their friends but that wherein they transgresse both in their life and doctrine is concerning three sorts of persons a friend that is fallen out with thee an adversary that sues thee and an enemy that hates thee be reconciled to thy brother lest he become thine adversary agree with thine adversary lest he become thine enemy and love thine enemy that he may become thy friend 2. An adversary is a person of a middle nature between a friend and an enemy for an offended friend becomes an adversary and an offended adversary becomes thine enemy and an adversary and an enemy differ First an adversary his end is 1. To recover his own to do himself good but an enemies aim is to do thee hurt 2. An adversary makes the Law his rule and the Law his judge but thine enemy makes his malice his rule and himself the judge 3. Thine adversary is far easier to be made thy friend divers times a small part of thine estate will serve but thine enemy will not be satisfied but with thy ruine therefore our Saviour doth not bid thee be reconciled to thine enemy for thine enemies are generally implacable and whosoever is ones enemy was first onely an offended brother or an adversary and thou hast or shouldst have striven to be reconciled before but all that our Saviour requires in that case is to pray blesse love 3. Agree that is indeavour to agree for it is not alwaies in our power to agree as it is not alwaies in our power to be reconciled 4. Do not say He hath done me wrong and sues me unjustly let him come and agree with me but our Saviour bids thee agree with him for indeed Christ bids thee and God commands thee to do no more then he hath done himself for so saith Paul Rom 5.10 5. Or at least thou art bound not to bear any evil will but to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 6. Not with Gods adversary thou art not bound to agree with him if any one shall persecute thee for righteousnesse sake though thou knowest he will deliver thee to the Judge and the Judge to the Officer and they

mercy shews us for to promise mercy when one does not need it does no way affect one and so cannot be a motive to any duty 3. This promise as it is a sutable motive to the duty to which it is annexed so it is a sutable motive to the condition wherein we are for we being full of misery and sin have the adequate objects of mercy misery to be relieved and sin to be pardoned 4. It is not said who shall shew us mercy whether God or man but it is true of both for generally mercifull men do receive mercy of men but universally and infallibly from God of whose mercy it is chiefly if not onely meant for none but his mercy can make them blessed Vers 8. Blessed are the pure in heart for they shall see God Blessed are the pure in heart That is pure which is not mixed with any thing worse then it self we are therefore then said to be pure in heart when our love and desires are not set on things beneath us our having of them makes us not impure so long as our hearts are free from loving of them 2. Though our actions be sometimes impure when we fall into sin yet as long as our hearts are upright and clean we may be notwithstanding pure in heart David had many failings besides that of Vriah but because his heart was right in all the rest they are not imputed to him for failings 1 Kings 15.5 3. It is not sufficient to do that that is good except the intentions and end for which we do it be pure we must not onely be pure in hands but pure in heart for God requires truth in the inward parts For they shall see God It is not learning nor a clear understanding but holinesse and purity of heart that fits and inables one to see God for the secrets of the Lord are with them that fear him and natural men though divers of them be very learned yet perceive they not the things that be of God 2. As the eye that hath dust in it without or thick vapours stopping the inward nerves within cannot see except it be cleansed from the one and purged from the other and as the glasse on which there is a mist does not represent ones face clearly before that be wiped off so neither can we see God as long as there is any impurity cleaves to us 3. They that are pure in heart see God 1. In his Creatures 2. In his Word 3. In those secret inward and sweet manifestations of comfort and joy wherby God often reveals himself even in this life to them that love him 4. They shall see him in the Beatisical Vision which is unspeakable and glorious Vers 9. Blessed are the peace-makers for they shall be called the children of God Blessed are the Peace-makers This word here used in Greek for peace-makers is hardly found in any profane Authour and the meaning of the word is so plain that it needs no Exposition They are to be accounted peace-makers who make those that are enemies or adversaries friends and so restore friendship that is lost or take up dissentions and differences betwixt friends and so preserve that amity which is likely to be lost 1. Peace-makers and meek men differ thus he is meek that keeps his anger from arising or speedily appeases it so he is meek that moderates his own anger but he is a peace-maker that moderates others 2. Meeknesse is a grace within us but peace-making is an action without us 3. A man may be a meek man though he lives alone sequestred from the whole world and hath no commerce with any one but he cannot make peace except he have some commerce with the parties whom he reconciles 4. It is not alwaies necessary that he should make those friends whom he indeavours to reconcile but whatsoever the event be his desires and indeavours be so to do he is in the sight of God accounted a peace-maker 1. Those are exceedingly to be condemned who sow dissention among neighbours and surely if the one be accounted the Sons of God the other must be accounted the children of the Devil 2. Those who nourish dissentions 3. That stand neutrals in case they have opportunity and it lies in their power to make peace For they shall be called the Sons of God 1. That is they shall be the Sons of God so Isa 9.6 Rom. 9.25 Luk. 1.33 in all which places calling is taken for being for God does not use to call any thing or person what it is not 2. Or if you take it otherwise then it stands thus God hath but one natural Son yet all that are holy are his adopted Sons though his Essence be not wholly communicated to them as unto Christ yet his likenesse by regeneration is they are regenerated to his likenesse and adopted to his Kingdome 3. Men shall call them the Sons of God and we should account that childe to be his son to whom he was very like so peace-makers may be accounted his Sons who is the God of peace Vers 10. Blessed are they which are persecuted for righteousnesse sake for theirs is the kingdome of heaven Blessed are they that are persecuted for righteousnesse sake 1. Lest we should think that one ought to buy grace at any rate though by the omission of good or commission of evil here it is added Blessed are they that are persecuted for righteousnesse sake as if he should say that though men be so far from being at peace with you that they would persecute you if you would not leave your righteousnesse that in that case you should suffer persecution so the Apostle Heb. 12.14 commands us to preserve both if it may be yet tacitely intimates that if we must leave one we had better have men our enemies then God by leaving of our holinesse for he saith not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 meaning both but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without which that is without which holinesse none shall see God Necessary it is to follow peace with all men but no further then usque ad aras 2. This is the last and greatest trial of a Christian S. Paul puts it as the last and highest act of Religion to give ones body to be burned 1 Cor. 13.3 and the ground that received the seed with joy when persecution arose withered and fell away so the house that was built upon the sands stood no longer then while the winds and storms and waves beat upon it 3. The question is Whether all that are blessed must be persecuted for righteousnesse sake for every one that is blessed must be poor in spirit meek mourn Answ That is not necessary that every one that shall be blessed shall be actually persecuted that is suffer imprisonment death or some corporal punishment for righteousnesse sake yet whosoever shall not be willing to suffer all these for righteousnesse sake can never be blessed Willing I say for a man may fear that if persecution