Selected quad for the lemma: enemy_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
enemy_n	david_n	lord_n	saul_n	3,363	5	9.9017	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A09918	An euident display of Popish practises, or patched Pelagianisme Wherein is mightelie cleared the soueraigne truth of Gods eternall predestination, the stayd groundworke of oure most assured safetie by Christ. Written in Latin by that reuerend father, mayster Theodore Beza, and now lately Englished by VV.H. preacher of the Gospell.	Bèze, Théodore de, 1519-1605.; Hopkinson, William.	1578 (1578)	STC 2018.5; ESTC S113313	179,020	284

nown beyng accomplished Finally Iohn is the best interpretor of Peter for of him are alledged the soules of them that are stayne for the worde of God to trie that they are werie of this long delay howe long O Lorde whiche arte holy and true doest thou not iudge and reuenge our bloud agaynst those whiche dwell in the earth but what answeare haue they Euen the same whiche Peter mentioneth that is that they muste reste yet a litle whyle that is to say but euen so long til the full number of their felowe seruaunts and brethren be accomplished These therefore are they thou Sycophant of whome the Lorde will haue none to perishe and all whome he calleth to repentaunce in his time but the reste whome he hath created agaynst the day of euill for his owne glorie as Salomon sayth whome it is better to beléeue then thée there is no doubte but for their owne offence he will haue to perishe as the Scripture plainely witnesseth of the sonnes of Helie and the reprobate Iewes Here therefore thou dashest agaynst the same rocke where agaynst earwhyle thou madest shipwracke For that which onely is spoken of the chyloren thou also wilte haue to belong to the dogges whiche albeit if I shoulde graunt thée yet here also muste thou shewe how some perishe agaynst the will of God for an idle sufferaunce of iudgement agreeth not An other of the Sycophantes Argumentes IF God created the greatest parte of the worlde to perdition it foloweth that his wrath is more then his mercie And yet the Scriptures witnesse that hee is slowe to wrathe and swifte to mercie so that his wrathe is onely extended to the thirde or fourth generation when his mercie reacheth vnto thousandes REFVTATION THERE bée almoste in thys Argumente more faultes then sillables That whiche thou brablest of the greatest parte of the Worlde is all thyne owne as I sayde before albeit it maye appeare by the authoritie of Christe and the continuall obseruation of all worldes euen to the blynde themselues howe fewe doe enter at the strayte gate in respect● of them whiche go the broade way whiche leadeth to destruction yet wée vse not willingly to wéerie oure selues in these speculations whether there bée moe vassalles of wrathe and reproche then of mercye and honour Agayne as I haue often sayde wée maye not saye that GOD hathe simplye created some to perdition but to declare his owne glory in the iuste condemnation of some Also the sequell whiche thou adioynest holdeth not for albeit that GOD shoulde saue but one man wée say the greatnesse of his loue which he hath manifested in the secrete and incomprehensible misterie of hys eternal sonne is suche that by infinite degrées it shoulde excéede all his seueritie to the wicked howe great soeuer it be thought For who in heauen or earth may comprehende what is the breadth the length and profunditie of hys loue towardes vs miserable sinners For how greate these are that eternall worde whiche in the beginnyng was God with God to be so abaced that he became man subiect to all the infirmities of our fleshe sinne onely excepted that wée agayne might be made the chyldren of god That eternal worde to be conceyued to be borne and to drawe the common breach with vs The almightie to be afflicted the space almost of foure and thirtie yeares with all troubles and afflictions with hunger thirste watchings with horrours bothe of bodie and minde with infinite slaunders the lyfe it selfe to be slayne with moste sharpe and cruell torments and to be shutte vp in a sepulchre For so we may speake by the example of Paul not that we should confound the natures but vnite them beyng seuerall But what seyng that nowe in suche falsehoode of the worlde the continuall loue of Christe towardes hys Churche dothe not nor euer shall cease if but one I say and onely pryuate man shoulde be made partaker of this wonderfull and inexplicable benefite what mater yet can be vrged of thys loue of God with his seueritie agaynst all other men and the very rebellious Angels But thou a craftie fellow haddest rather discerns the state of wrath and mercie by the number of the damned and saued then by the nature of them But why shouldest thou not doe this who arte not ashamed to wryte that that Paule whiche confesseth himselfe to knowe nothing but Iesus Christe crucifyed and who hath sette forth vnto the worlde so mightely all the riches of the Gospell that he hath deliuered to the world the rudiments of Religion and that he had a certayne more perfecte and more secrete doctrine which he hath taught to certayne his more perfecte Schollers I imagine nothing herein or sclander as thou doest Thine annotations vpon the first Epistle to the Corinthians are extant wherein thou speakest so playnely and so apparantly that thou canst not denye this blasphemie therefore I maruell not that the mercie of God in Christ crucifyed is so estéemed as nothing of thée that thou darest compare with his seueritie who hadst rather beléeue thy selfe than the Apostle and openly transformest the Christian religion into Iewishe or Anabaptisticall babling And that whiche apperteyneth to the twofold testimonie of Moses thou also too impudently wrestest the eyther of them for what if I should except that God did there manifest what a one he woulde shew himselfe to his Church Truely I shoulde say as it is as appeareth euen in this one example Let vs compare the fact of Saule with the offence of Dauid Saule contrary to the commaundemente of God whiche séemed a gréeuous thing did not by and by sley Agag the King that was taken captiue and kéepeth the fatter Cattell by oblation eyther for the Lordes Sacrifices or for himselfe by couetousnesse And what did Dauid that worthy Prophet who had so often experienced the louing kindnesse of God he defloureth anothers wife fostereth sinne hée procureth a most worthy and valiante man to be slayne by most filthy surpassing treacherie and so muche the rather that he might yéeld to his cruell desire he wittingly and willingly hazzerdeth the whole host to most euident perill the Arke of couenant and the name of God hymselfe to the scoffings of the enimies but Saule is immediately reiected nor can the Lord be intreated by any the teares of Samuell and Dauid is streighte receyued to mercie but why so in déede the foreknowledge of sinnes will héere do thée no good but to this thou must come of necessitie that God pityeth and hardneth whome it pleaseth him Yet Saule hathe not what to complayne for who hathe first giuen to the Lord and it shall be restored him Nor is it iniurie to Saule though Dauid fynde grace But yet who can not sée in Saule 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the wonderfull seueritie of God as Paule speaketh but in Dauid that expresse nature of God whiche hymselfe described in Moses when he saith that he is readie to mercie and slowe to

in Adam and therefore abiected Be it so for so it is in déede But howe doest thou beholde them as yet beyng in Adam no in déede in that thou sayest not that God was but is the Father of all nor to haue loued but to loue all Thou muste therefore séeke some other outscape verily euen this as thou mayste say that GOD neuerthelesse loueth all bycause he offereth hys grace to all But if this be so in déede the foreséene corruption hath not caused that the Lorde shoulde reiect some seyng he loueth all notwithstandyng they are corrupte that hée offereth them the fauour of lyfe and that so that hée giueth them grace to receyue grace offered bycause that otherwayes the Lorde should séeme to vs as I afterwardes shall speake in his place not to deale faythfully with menne But furthermore it shall be requisite to conioyne contumacie with corruption that is furthermore to refuse grace offered But if it shoulde bée so wée shoulde not be borne the chyldren of wrathe and death but wée shoulde become so after we should refuse grace offered In lyke case after Pelagius teache the Anabaptistes and thy companion Seruetus that chyldren stoode not in néede of the grace of GOD in Christe saying that they were not reiected by nature Fynally what is it to take away Originall sinne or at the leaste so to extetenuate it that there bée no iuste cause of reprobation if this bée not what sayeth Dauid to the contraric Behosde sayth he I am conceyued in iniquitie Shewe then that all iniquitie dothe not deserue death before god But what sayeth the Lorde himselfe that sayeth be whiche is borne of the fleshe is fleshe and the fleshe is enimie to God bycause those that are in the fleshe can not please god Eyther proue therefore that no themselues seyng all are equally the chyldren of wrath what more vntowardnesse might God sée in these than in them wherefore he shoulde offer grace to the one and denie it to the other that he should take pitie on the one and harden the other or in déede as you say should suffer to be hardned Therfore of foreséene corruption or incredulitie or foreknowen sinnes it is a foolish inuention and therfore it is néedeful that thou confesse this difference to depend of the will of God albeit the reason of this iustice is vnknowen to men Lette vs set downe an other more manifest example God is indifferently the father of Esau and Iacob and that not onely in Adam but also in Isaac with whom he made a couenaunt of peculiar blessing But wilt thou dare affirme that God is no otherwayes the Father of Esau than of Iacob for we would graunt thée this that Esau may haue God his father if thou darest affirme this the Lorde from heauen shall refell thée crying the elder shall scrue the yonger and least thou mayst wrangle that this is to be vnderstande of euery seruitude the Lorde is yet agaynst thée testifying that the excellencie of Iacob was ioyned with bys loue and the reprobation of Esau with his hatered whereof it was an assured signe that he loste the promisse of the lande of Canaan seyng that was the earnest of the heauenly blessyng and adoption It remayneth then that we graunt thée that God also loued Esau as a Father yet that he loued Iacob far otherwayes But tel me whence is this differēce but of him that pitieth whom he pleaseth and hardneth whome hée will as the Apostle saith For if thou returnest to the foreknowen frowardnesse of Esau the Apostle resisteth who hauing called Iacob beloued and therefore elect before he was borne that we might knowe election not onely in tyme as that which is eternall but also in the order of causes to preuent all things and so that vtterly no place be left for foresight for faith or works as those whiche are not causes but fruites of election So when he commeth to the opposite member he vtterly sheweth by the like reason that Esau was hated and therefore vowed to destruction before he was borne or had done any evill That verely we also maye vnderstande in this behalfe not onely an eternall purpose of reiecting but that it is superiour to all causes of destruction And that héere is lefte no place to foresight or corruption or incredulitie or of euill workes For these in déede be causes of damnation so onely adherent to Esau that God by no meanes be guyltie of the cryme but yet are they causes of the eternall decrée of Reprobation not for going but folowing Other wise if these wordes of Paule Before they were borne or euer they had done good or euill you doe otherwise in one parte expounde than in another ouer and beside that generall principle that contraries haue all one discipline shall plentifully refell thée there is none who wyll not sée that apparant force is offered to the Apostles wordes if one and the same sentence and in the selfe wordes should be racked into diuers expositions Which in déede shall be if in one parte you say that foresight is excluded and in the other notwithstanding reserued Finally if the purpose of reiecting shoulde haue stoode vpon foresight ouer and besides that the selfe things of necessitie muste haue béene foreséene on both partes whence at the last the obiections whiche folowe shoulde haue sprong in foredoing of which the Apostle so forceably contendeth For neither should the Elect haue had whereof to complayne except they would complayne of mercie nor also the reprobate if for their foreséene desertes they had bene reiected But it is one thyng to aske why God hath hated an other thing to aske why he hath Predestinate to hatered All whiche least happily thou thinkest I haue deuised heare what Augustine hath thought of the same matter in his Enchiridion to Laurentius Cap. 98. Paule sayth he supposing that which is spoken as it might be to moue those which could not reach to vnderstand the profoundnesse of grace What therefore shall we say sayth he is there iniquitie with God God forbydde For it séemeth an vniuste thing that without the merite of good or euyll works God loueth one and hateth another In whiche thing if God would the workes to come eyther good of this or euil of that to come to be vnderstoode as he did foreknow them he would not haue sayde of workes but of workes to come and so haue dissolued this question yea he would haue giuen no question néedefull to be dissolued These Augustine It remayneth therefore that albeit if God maye be sayde indifferently to be the Father of all men in Adam yet can it not be sayde indifferently that he loueth men yea nor that he loueth all men and therefore that all this thy reasoning is vayne and foolishe because the purpose of God standeth not in the loue or hatred from this common benefite of creation but of the eternall and albeit secrete yet the moste righteous will of God.

31 And he worketh in respect of his owne worke but he suffereth in respect of that worke which that euil instrumets doe willingly in so muche as they be actiue not passiue instrumēts that we may retaine that words accustomed in scooles Yet he iustly suffreth that these doe vniustly bicause that sinnes in so much as God suffreth them are no sinnes but punishments of sinnes For it is a iust thing before God that sinnes be punished euen with sinnes But these self actiós for asmuche as they procéede from Satan and wicked men stirred vp of Satan and their owne concupiscence in this respect they are sinnes which the Lord iustly punisheth in his due time for the Lorde neuer suffreth sinnes as they are sinnes yea he euer disaloweth and forbiddeth them 32 Nor is this consequence aught worth God will all things therfore he aloweth all things For he willeth many things and therefore suffreth not bicause he doth simply alowe them but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after a sorte For he aloweth them in that he suffreth them bycause that hetherto they be no sinnes as we sayde alreadie but he disaloweth and reuengeth as he cōsidereth the wicked instruments whose déedes they bée 33 These be Augustines wordes in his Enchiridion to Laurentius the. 100. chapter Great are the workes of the Lorde sought out into all his willes as in a wonderfull and vnspeakeable manour that is not done besides his will which is done against his will bycause it should not haue bene done if he had not suffred it nor in déede doth he suffer agaynst his will but willingly The same in his fifth Booke agaynst Iulianus the thirde Chapter where of set purpose he hath disputed against them which determine an idle foreknowledge or sufferaunce and at the laste breaketh out into these wordes truely sayeth hée if we suffer them ouer whome we haue authoritie to commit offences before our eyes we shalve guiltie with them But how innumerable things doth he suffer to be done before his eyes which verily if he would not he would by no meanes suffer and yet is he iuste and good 34 The whole Scripture cōmon reason doth shew that nothing is done without the wil of God no not of those which séeme most casuall as Genes 27.20 it is sayde God brought the pray to Iacobs handes by by And in Exod. 21.13 So oft as man slaughter is committed at vnwares the Lord saith Moses hath brought to passe that he should fall into thy handes The like is sayde of the euent of lottes in the Prouerb 16.33 of all the counsels of men in the. 4. of Daniel 32. of the falling of Sparowes in the. 10. of Mathew 29. and finally of all things without exceptiō in the first to the Ephesians 11. 35 But it plainely appeareth almost by euery page of Scripture that in déede the most effectual wil of God doth some betwixte euen then also when he worketh by the wicked So he is sayde to haue sent Ioseph into Egipt Gen. 45.8 So he stirred vp Pharao to manifest bys power in him Exod. 4.21 So he gaue the wiues of Dauid to his sonne Absalon 2. Sam. 12.11 So he stirred vp the minde of Dauid to the number of the people 2. Sam. 24.1 So he commaunded Simey to curse Dauid 2. Sam. 1.10 So Dauid called his enimies the sworde and hande of the Lorde Psalm 17. vers 1● and 14. So the Lorde calleth the Modes and Persians his sanctified and instrument of his wrath Isay 10.5 and. 13.6 So the falling away of the tenne Tribes he calleth his worke 2. of Numbers 11.4 So sayth Iob the Lord hath giuen and the Lord hath taken away Iob. 1.21 So the King of the Babylonians is compared to an axe and a sawe that is bycause by hym thinking no such thing the Lord executeth his worke Isay 10.15 So the Godly are afflicted by the will and predestination of God Rom. 8.29.1 Peter 3.17 and. 4.19 So there is no euill in the Citie whiche the Lorde hath not done Amos. 3.6 and Ieremias in hys lamentations 3.37 who is it sayeth he which saith it is done and God hath not commaunded it therefore out of the mouth of the Lord procéede not good and euill 36 But go to let be chosen for example the worke of all others most excellente and togither the most wicked in déede the most excellente if we beholde the infinite iustice and mercie of the father or the immesurable obedience and loue of the sonne but the most wicked if we consider the instruments themselues as Sathan Iudas the Iewes Pilate and Herod And this worke is the death of the sonne of God full of crueltie and ignomie If wée shoulde in this facte denye that the eternall councell of God did come betwixt we shall be conuinced with infinite testimonies of Scripture It is ratifyed that wée were elected in him before the foundations of the worlde were layde no otherwise than in hym that shoulde dye Ephes 1.4.1 Pet. 1.20 for which cause also he is sayde to be the Lambe slayne from the beginning of the worlde Apoc. 13.18 that is not only by the foreknowledge but especially by the determinate councell of God in so muche verily that Herode and Pilate albeit they thoughte no such thing yet therefore did accord that they might execute those things whiche the hande and councell of the Lord had determined to be done Artes. 4.28 therefore he coulde not be taken but in his time Iohn 7.30 and. 8.29 and. 12.27 For he was deliuered by the determined councell of God and decree going before Actes 2.25 and hee was wounded of God for our iniquities Isai 53.5 for God is he who hathe not spared hys owne sonne but gaue him for vs all Rom. 8.32 Therefore if but only this example were extant of the eternall and least ydle Prouidence of God at any time it shoulde in déede abundantly suffice to conuince all those who falsely crye out that we make God the author-of sinne when we saye that nothyng is done but by the iust will of God. 37 For neyther therefore doe we excuse but most vehemently accuse Sathan who working in the children of disobedience Ephes 2.2 both also when the Lord by Sathan himselfe and by Sathans bondslaues 2. Timo. 2.26 doth most effectually and iustly performe his will. Therefore euery where we acknowledge and reuerence the goodnesse and iudgements of God albeit we oftentymes sée not the reason of them And we all condemne the very instrumentes which be euill and their sinister and wicked actions that is all the shiftes and slightes of Sathan the enuie and brother quelling of Iosephs bréethren the wickednesse and obstinacie of Pharao the horrible incest and fathermurthering mind of Absolon also the rashnesse of Dauid the leudenesse of Semey the falsehode and malice of Dauids enimies the sacrilegious falling away of Ieroboam and the tenne tribes the thefte of the Chaldees the insatiable auarice incredible gréedinesse intollerable arrogancie of the