Selected quad for the lemma: enemy_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
enemy_n	ambassador_n	king_n	send_v	1,788	5	5.7207	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A14708	Certaine godlie homelies or sermons vpon the prophets Abdias and Ionas conteyning a most fruitefull exposition of the same. Made by the excellent lerned man, Rodolph Gualter of Tigure. And translated into Englishe, by Robert Norton. Minister of the worde in Suffolke.	Gwalther, Rudolf, 1519-1586.; Norton, Robert, minister of the worde in Suffolke.	1573 (1573)	STC 25010; ESTC S103038	125,106	338

families to liue according to the word of God shewe your selues to be no vayne hearers of sermons and lectures at Norwich elsewhere neither to haue bene louers of learning and learned men for any other cause but only for that you would conforme your deedes to that they saide Rare exāples must haue rare praise whiche yet I will take vp in time lest through my true good will towards you and your religious honestie which is the greatest dignitie and best worship I forget how ill you loue to heare your own prayses The Lord God encrease vs with his true knowledge that we may day by day amende our liues and growe to more perfection in knowledge and doing So shall we glorifye our God and stoppe the mouthes of the deuill Papistes Atheists and whosoeuer be ennimies to God and vs for Gods cause This he graunt who only doth all that is good and to whome only the glory thereof is due So be it From Laighton Yours euer in Christe IOHN VVALKER The Homilies of Rodolphe Gualter a Tigurine vpon the Prophete Abdias The fyrste Homilie THe vision of Abdias Thus saith the lord God vnto Edom VVe haue herd a rumour from the Lord and an Ambassadoure is sente to the Heathen Vp let vs arise and fight against it Behold I haue made thee a litle one among the Heathen thou arte of very small reputation The pride of thine hearte hath deceyued thee bycause thou dvvellest in the cleftes of the rockes and hast made thy dwelling place aloft Thou sayst in thine hearte VVho shall pull me downe to the ground Though thou exaltest thy selfe lyke an Eagle and madest thy nest among the Starres yet vvill I plucke thee dovvne from thence sayeth the Lorde If theeues had come vpon thee or robbers in the night how hadst thou ben spoiled VVould they not haue stollen till they had had inough If Grape gatherers had come vpon thee wold they not haue left thee some grapes But howe are the things belonging to Esau searched out Hovv are the thinges founde out that he had hidden vp AFter wee haue expounded the Sermons of the thrée Prophets Osee Ioell and Amos whiche were called to the office of Preaching among the Israelites and Iewes the elect people of God there folow two in order to be entreated of namely Abdias and Ionas whiche denounced to the Heathen béeing but straungers the will of God and plagues now imminente ouer their heads to whome shall afterward the third euen Nahum also be added in his place By whose Sermons it shall appeare that God although in times past he selected the Iewes to be his peculiar people yet neglected not the other Gentiles but that euen vppon them also hée gaue out open examples both of his goodnesse and iustice and that verely in euery nation as Peter Act. 10. maketh mention all those are accepted with God that feare him and worke righteousnesse and on the other side that he punisheth the heynous offences of the vngodly according to their demerites The first of these thrée is Abdias whose prophecie before we take in hande we must firste declare who he was what time he prophecied and what is the argumente of hys Prophecie As touching Abdias his person and time some thinke that it is he whiche béeing a captayne vnder King Achab hidde an hundreth Prophettes in caues that they mighte not be slayne of Iezabell Whose opinion manie of the Iewes embrace who also according to their boldnesse tell vs a tale that hée was an Edomite and béeing afterwarde become a Proselite was at length called to the function of Prophecying But to omitte many other things euen the very order of his Sermon is against this opinion for it maketh report of the Citie taken and the people caried away into captiuitie whiche we are sure was brought to passe afterwarde in the tyme of Iechenias and Zedechias Neyther is it credible that the holie Ghost would passe ouer in silence the calling of so notable a man sith he doth for the most part describe the callings of the rest of the Prophetes Their iudgemēt therfore séemeth to leane vpon more probabilitie which suppose that Hieremy and he were both at one time Which same thing both many of his words takē out of Hieremie séeme to declare and also the argument of his Prophecie which in all poyntes accordeth with those times For he preacheth against the Edomites who had their beginning of Esau called also Edom as vpon the Prophet Amos it hath ben declared So then they were brethren to the Iewes but yet reteyned as it were by inheritaunce the hatred to that nation which their father beganne They haue declared the same in tymes past by manie tokens but moste notable of all other was that Treason and Crueltie whiche they practised at the tyme of the Captiuitie of Babylon For although they had conspired with king Zedechias against Nabuchodonosor as may be gathered out of Ieremie his Sermons who maketh mention of the king of Edom his Ambassadours sente to Hierusalem yet when as the battaile grew hotte they ayded the enimies of their side and by their instigation came it to passe that the whole citie was vtterly pulled vp by the rootes as in the Psalmes it is manifestly expressed with these woordes Remember the children of Edom O Lorde in the day of Ierusalem hovv they sayd Dovvne with it dovvne vvith it euen to the grounde And this their crueltie and falshoode was not onely gréeuous vnto the Iewes for the dishonestie therof but it was also ioyned with great offence for it séemed as though God had vtterly forgotten hys promises and the adoption of the Iewes when as the posteritie of Iacob hauing lost both their kingdome and temple were also caried away captiue they in the meane season being in good estate whiche fette their originall from Esau and hadde neuer ceased to persequute the iniurie of stealing the birthrighte and blessing away thereby also then the oracle of God was layde open to be mocked at who had said to Rebecca being great with childe Tvvo nations are in thy vvombe and tvvo people shall come of thee the one shall be stronger than the other and the elder shall serue the yonger Neither is it to be doubted but that the Edomites toke very great occasion hereby to glory and waxe insolente on the other side among the Iewes the faith of many was sore tempted God therefore coueting to remedy this offence stirred vp Abdias to frame this sermon against the Edomites which consisteth of two principall partes In the first he threatneth their destructiō and taketh away from them all those things wherein before they did put any confidence shewing also causes why they deserued suche subuersion In the other parte he prophecieth of the kingdome of Christ that should be restored among the Iewes and from thence should be spred among al nations thoroughout the whole world So then this prophecie serueth to great and

in this first parte he intreateth of the guiles and euill subtilties of their confederates wherwithall they should deceiue the Edomites I had rather sticke to the more simple and vsuall meaning of the Hebrew worde He vseth the time past for the time to come and so speaketh of things that were yet to be done as thoughe they were already done whiche manner the Prophetes in denouncing of plagues are well acquainted with therby the rather to expresse the infallible truthe of God his threates So that this is the meaning I know that you set very great affiaunce in leagues and loke for helpe of your fellowes whereby to put to flighte your enemies force if any such shuld come vpon you Howbeit ye shall be muche deceiued In déede they make you verye large promises but when the matter shall come to the triall they shall most shamefullie beguile you For although they giue a shew that they are your frends shall also send the helpes that they haue promised yet shal they come no nerer vnto thée than to thy borders and outmost boundes for there shall they be frayed with the force of thine enemies and returne home againe forsaking thee in thine extreme daūger thus shal they deceiue thée for that thou leaning vpō their promises darest by doing wrong prouoke thine enemies to battaile by whō at lēgth thou shalt be oppressed thy self in as much as thy felowes can giue thée no aide who now are the causers of thyne arrogancie pryde Moreouer Thy mē of peace shal preuaile ouer thee So are they called which are oure greatest familiers from whō we hope for cōtinuall quiet and all dutyes of frendship These saith he shall preuaile ouer thée Which may be expounded two maner of wayes first that by their authoritie they shal draw the Edomites into noysome hurtfull deuises wherin they may afterward forsake them as not long since was declared And this doth cōmonly happē to such as enter in league with their betters that being perswaded with their counsailes they wrap themselues in excéeding great daunger Otherwise also it may be interpreted of open violence or oppression as if this were the meaning that the Babilonians vnder pretence of a league shuld vtterlye oppresse them and bring them vnder their dominiō as for the most part it is the maner of mightie kings if at anye time they may allure their inferiours to take part with them He addeth hereunto The men of thy bread shall lay a vvound vnder thee By these whome he calleth men of bread he meaneth either their domesticals familiars or else their waged souldiours these saith he shall laye a wound vnder thée that is guilefully and traiterously shall they lie in waite for thy destruction euē at such time as thou lokest for no such thing at their hands And these are the things that Abdias preacheth to the Edomites as touching their vaine confidence in leagues Wherin we must of necessity note the causes wherwith God was offended and thought good to lay this kind of punishment vpon them Namely for that with like breach of trust they also had oftentimes deceyued others hauing no conscience at al for the true keping of their confederacies For first and foremost as concerning the duetie of brotherly league which by right of consanguinitie was betwene them and the Iewes they had violated the same with deadly and continual hatred After the same sorte prophaned they also the couenaunt of God in the seale wherof namely Circumcision they much gloried whē as yet they hated them with whom God had made that couenant Besides this they measured the leagues and frendships of men onely by their priuate lucre and for this cause neuer continued faithfull to any so sone as there appeared either anye hope of greater gaine or contrariwise feare of daunger By the iuste iudgemente of God therefore came it to passe that they also found them vntrustie of whō by meanes of leagues they hoped for aide and succour And the same that happened vnto these vndoubtedlye all other haue experience of which make but a pastime of violating of couenauntes and breaking of trouth being plighted before But bicause it is our happe here to speake of leagues or couenauntes in making or breaking wherof great offence is committed now a dayes it shall not be from the purpose if we bestowe some diligence aboute the considering therof This word Foedus signifying a league or couenaunt some deriue of Fides faith other some of Ferio to strike or beate for that in old time in confirming of leagues it was the manner to haue a sowe which at that verie season shuld with a solemne kind of cursing be beaten these words being added So like this sowe moughte he filthely fall that shall breake couenantes Whereby some suppose that it is called Foedus à foedè cadendo of filthelie falling The Germanes deriued their name for a couenaunt of the worde Binding hauing respecte rather to the thing it selfe than to the ceremonies or rites that mē are wont to vse in making of couenāts For a couenaunt or league to make proper definitiō thereof is a mutuall cōpact whereby two or thrée by reason of some common peace or commoditie bind themselues one to another with certaine conditions whiche with a solemne inuocating of the name of God they testifie the will kéepe inuiolably Now that suche kind of compactes are lawfull inough no other blemish comming betwene may manifestly appeare by the example of the holy fathers who we reade both made couenaunts and also religiously kept them For with Abraham were confederated Escol and Aner and in like manner Abimelech who afterward renued the couenaunte with Isaac Dauid also was in confederacie with Hiram the king of Tyre which that God was not displeased withall is euident by the building of the temple whervnto Hiram did not a little help But what néede we examples when as all mē know that neither the publique quiet nor the mutuall entercourse of one natiō with another nor cōmon liberties can in any wise stād without the lawes of truce and peace seing also in histories we reade of so many examples of the iudgmēts of God whrby he hath punished such as haue bin trucebreakers Yea and the Apostle Paule amongst the plagues that should happen about the end of the world reckneth vp thē also that traiterously breake couenaunts and bargaines 2. Ti. 3. Now to kepe vs frō offending in this so good and necessary a matter we must with great diligence obserue thrée things First that we make no couenaunts with mē that are manifestly wicked aliants frō the true religion For the same did good in times past prohibite whē as in his lawe he forbad the making of any couenants with the Chananites Exo. 34. Deute 7. And the example of Iosaphat is well knowe who was greatly rebuked of the Prophete euen in this respecte for that he was ioyned in societie with Achab being

agréeth with many other places of the Scripture And that the metaphor of the cuppe and of drinking is vnderstoode after this sorte it is more manifest than that it néedes demonstration with many wordes séeing we are assured that Christe also in the Gospell often vsed the same And in the selfe same cause the like wordes are vsed by other Prophetes whome Abdias no doubte was a follower of as is euidente by the whole course of hys Sermon Certainely in Esay 51. Chapter the Lord cryeth out Avvake avvake stande vp Hierusalem thou that from the Lords hande hast drunken the cup of his indignation vvhich hast drunken and supped of the slumbring cup dregs and all c. And in Hiereme it is written Babylon vvas a Golden cup in the hande of the Lorde making drunken the vvhole earth c. And in another place namely in the 25. Chap. the Prophet is commanded to reache out this cuppe vnto all nations wheras amongst other words the Lords sayeth thus If so be they refuse to take this cup of thy hande to drinke thereof tel them Thus sayth the Lord of hostes Yee shall not fayle but drinke thereof For beholde I begin to plague the citie that is called after my name and shoulde you escape altogether vnpunished Hereto therefore had Abdias also respecte in saying these wordes namely that the Iewes should take no offence at the wanton felicitie of the Edomites ▪ sith that within short space they should suffer the gréeuouser punishment Now from hence may be fet a generall doctrine and verie necessarie to bée marked namely that the afflictions of Goddes church are shewetokens of suche Plagues as the wicked world must néedes be ouerwhelmed withal For iudgemēt beginneth at the house of God as not long since vpon the Prophete Amos hathe bene admonished And continually ought that saying of Christe to be before our eyes If this be done on the grene tree vvhat shal become of the drye And surely greate difference is there betwéene the Iudgementes of God ouer the godly and the vngodly For the godly drinke the cuppe of affliction from the Lordes hande but béeing drunken therewith God rayseth them vp againe as before vpon Esaye wée haue declared least they should vtterly perishe Contrarywise the vngodly for that they acknowledge not the iudgementes of God but become worse and worse thereby are vtterly lost both in bodie and soule Lette vs then bée myndefull of these things and paciently abyde what soeuer he layeth vppon vs and vse the same to the amendement of oure lyues that in tyme to come wée may in Heauen drink of that abundaunt cuppe of Eternall felicitie whiche Christe Iesus oure Lorde hath promysed to them that remaine with him To whome belongeth Thankesgiuing honour glorie and dominion for euer Amen The fourth Homelie BVt vpon the mount Sion shal be a safegard and it shal be holie and the house of Iacob shal again enioye her old possessions And the house of Iacob shall be a fire and the house of Ioseph a flame the house of Esau shal be the stravve vvhich they shall kindle and cōsume so that there shall be nothing left of the house of Esau for the Lord himself hath said it And they shal possesse the South namely the mount of Esau the plain coūtrey of the Philistines They shal also possesse the fieldes of Ephraim and the fielde of Samaria and Beniamin shal possesse Gilead And the armie of the children of Israel that shal returne shal haue all that belongeth to the Chananites euen vnto Zarphat and Hierusalem that shall retourne shall possesse vvhat soeuer is in Sepharad euen the cities of the South And there shall goe vp sauiours vnto the mounte Sion to Iudge the mounte of Esau and the kingdome shall be the Lordes HItherto Abdias in the firste part of his Sermon hath threatned to the Edomites the horrible iudgement of God thereby to salue that offence which was obiected to Captiues in Babylon when the Babylonians sawe them caste out of their natiue countrey and many wayes subiect to miserie the posteritie of Esau contrarywise flourishing in prosperous estate and ouer insolently bragging against the people of god But bicause men are not alwayes in the better case althoughe their enimies bée putte to due punishemente for theyr vniuste dealing and crueltie therfore ensueth nowe the other parte wherin hée promyseth that the Iewes shal be restored agayne therby to let them vnderstande that GOD will not onely reuenge the Iniuries doone vnto them but that he will also be mindefull of hys promises and set vp agayne that kingdome amongst them whch he so ofte had promised to theyr fathers And from hence we also are to fet consolation that God is not in manner of a furious man caried with a blinde rage against his ennimies but that the reuenge whiche he taketh vppon them is ioyned also wyth their deliuerance to succéede But before we take in hande the wordes of Abdias that which lately was spoken in the conclusion of Amos his prophecie must here also be marked namely that those things which the Prophets speake of the restoring againe of Israell haue their full perfection none otherwise but in Christ who alone hath reedified that eternal and blessed kingdome of God amōgst mē Wherfore with the historicall sense wée must also ioyn togither the mysteries of Christ and his Churche and forth with shall we perceiue that al stay of saluation is comprehended in the same Firste of all by a generall promise hée teacheth that they all shall haue peace in Gods Church as many as holde themselues within the lappe thereof In the mount Sion shal be saith he a safegard and it shall be holy c. He séemeth to set these words against all the other that he had spoken before of the cruel layings in waite of the Edomites and euen of all the ennemies of the Churche as if thys were the sense Although now ye are caried away into Babylon and there susteine all kind of miseries againe althogh the Edomites busie themselues aboute intercepting of suche as do yet remaine and hauing intercepted them either send them ouer to the Babylonians or else by force take them away to become theyr slaues yet shall they neuer bring it to passe but that vpon mount Sion God wil set vp his Church which may be a sanctuarie of safetie for al that flye therevnto and that the same mount may remayne consecrate vnto my honoure in such sort that I will not suffer it to be continually prophaned of the Gentiles And hereout shall it come to passe that the house of Iacob shal againe enioy hir old possessions that is to witte The land which of olde tyme I promysed vnto Abraham or as others interprete it they shall possesse suche as at this present haue the rule ouer them And this thing in the wordes that folowe by a more plentyfull reckoning vp of the partes hee will expresse These thinges