Selected quad for the lemma: enemy_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
enemy_n	field_n	good_a	sow_v	1,310	5	10.0524	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A12062	The triall of the protestant priuate spirit VVherein their doctrine, making the sayd spirit the sole ground & meanes of their beliefe, is confuted. By authority of Holy Scripture. Testimonies of auncient fathers. Euidence of reason, drawne from the grounds of faith. Absurdity of consequences following vpon it, against all faith, religion, and reason. The second part, which is doctrinall. Written by I.S. of the Society of Iesus.	Sharpe, James, 1577?-1630.	1630 (1630)	STC 22370; ESTC S117207	354,037	416

Brontes Sterape Pyracmon Thus Venus had by Vulcane Cupid by Bacchus Priapis Thus Mars begat Cygnus Apollo Phaeton c. And so the Gods begat so thicke and so fast young Gods that the number of the Gods increased according to Varro to the number of thirty thousand according to others to many more yea to an infinite number For when thus Idolatry had once taken roote in mēs imaginatiō it grew vp to that height that it made Gods some greater some lesser some of men some of women as of the greater Gods of men Mercury Mars Neptune Saturne Ioue Vulcan Apollo Of women Iuno Vesta Venus Ceres Minerua Diana as of the lesser Gods Bacchus Eolus Hercules were men-gods Thetis Aurora Bellona women goddesses And it made Gods and adored with diuine honour not only good men but bad also and them for their bad actions as Iupiter for his former vices Saturne for parricide Mars for cruelty Mercury for fraud Venus for lust Iuno for enuy and dedicated to them in signe of diuine honour certaine Creatures as to Iupiter a Goat to Diana a Hart to Ammon a Ramme to Ceres Corne to Bacchus Wine to Vulcane Fire to Osiris Water and to others a fish c. from which creatures in honour to them they did either alwayes or at certaine tymes abstaine Likewise they honoured their sepulchers as the monuments of Gods as the Syrians did that of Adonis the Aegyptians that of Osyris the Troians of Hector the Lenconissi of Achilles the people of Pontus that of Patroclus and the people of Rodes that of Alexander the Great Thus did Idolatry deify bad men and women and for their bad actions make them Gods and giue them diuine honour thus it made Gods some common for all some speciall for particular actions and occasions Of the speciall Gods it made Esculapius a God of the sicke Februa a goddesse for agues Pauor a God for courage Bacchus for drunkenes Siluanus against dangers in sports Meretrix for harlots Fessoria for trauellers Fortuna for good lucke Simula for good memory Quies for rest Murcia for fatnes Genouia against slouth Thetrica for actions and comedies Esculanus for gold siluer Pecunia for mettals Iugatinus against thunder Tutellina against haile Flora against frost Rubigo against wormes and locusts Agrestis for the fields Pelonius against the enimies of the earth Spinenis against weeds in corne Segetius for sowing corne Matura for ripening corne Ruana for reaping corne Belus for warre Victoria for victory Honorius for Inne-keepers Lamentina for dore-hammers Cadrea for dore barres and hinges Cloatina for the priuies And which is most to be admired this Idolatry so far deluded the wise valiant Romans that it perswaded them to build temples offer sacrifice to these Gods and goddesses for any commodity or necessity as to Volumnus Volumna for espoused persons to Cantius for wise children to Lucina for safe child-bearing to Opis for the child new borne to Vaginatus to keepe it from crying to Ganinus for safety of it in the cradle to Runinus for good sucking and nursing to Stellius to preserue it from lamenesse to Adeon that it might loue the mother to Mentalis that it might be witty and studious and to Berecinthea the mother of all these Gods And one of the Romans a Philosopher most famous in Camillus time among thē for his piety temperance for it is said of him that for sixty yeares he liued 113. he neuer went out of the walles of Rome neuer was heard speake idle word neuer spent idle hower neuer had contention with any neuer was noted of any publicke crime by name Bruxellus did so increase and multiply the number of the Gods in the citty of Rome that whereas he found only fiue Gods receaued ●mong them that is Iupiter Mars Ianus Berecinthea Vesta he left among them 2800. as many as there were families Thus did Gods multiply and increase among that warlike people euery family hauing a speciall God and many still new Gods vpon any new occasion Neither did this Idolatry thus rest but proceeded on further first to deify and make Gods of the passions of men as of Ira Fuga and Voluptas which they adored next to giue diuine honour to beasts yea and to sensles creatures thus did whole nations worship for Gods the Philistines Dagon a fish the Egiptians Apis an oxe the Babilonians a dragon and golden statua the Israelites a golden calfe and a brasen serpent the Persians the Sunne the Acacians the Moone to which they offered sacrifice in like manner as the Romans did to Iupiter the Grecians to Iuno the Africans to Mars the Macedonians to Mercury the Corinthians to Apollo the Armenians to Bacchus the Ephesians to Diana Quis furor est quae tanta animas daementia cepit Vt volucrem turpemue bouem toruumue Draconem Semi-hominemue Canem supplex homo pronus adoret sayth Sedulius Thus did others for want of greater adore as Gods some as the Chaldeans the planets of Saturne Iupiter Mars Sol Venus and Mercury others as the Grecians Oceanus of the sea Stix Acaron of riuers others as the Egyptians Eolus of the winds Herbes in the garden as of Leekes Garlike and Onions yea saith one the basest wind Crepitus ventris Felices gentes quibus hac nascuntur in hortis Numina saith Iuuenall of the Egiptians Of diuers of which in holy scripture mention is made as of Asteroth the goddesse of the Sidonians of Baal the God of the Samaritans of Belphegor the God of the Moubites of Beelzebub of Acaron of Chamos the God of the Moabites Rhemnon of the Syrians of Norgal of the Cutheans Micha in mount Ephraim Priapus the God of Maaca the Mother of Asa Hercules the God of the Tirians Adonis of the Israelites which many others In al which this Idolatry as we see ouerflowed so farre the bankes of all reason and religion that hauing once made a breach and robbed God of his honour it bestowed the same vpon the vilest meanest sort of creatures and that so vnreasonably and senslesly that it is a wonder how men of reason could be so void of reason as to beleeue professe and follow it This was the proceeding of Idolatry Heresy in like manner as the second impe of Sathan which succeeded Idolatry and was raysed of her ashes and corruption that it might the better sow the seed of infidelity and roote it selfe stronger in worldly and carnall affections did in imitation of her elder sister Idolatry seeke to rob Christ Iesus of the verity of his diuine reuelations and his spouse the Church of the sincerity of true fayth and Religion and transferred the same vnto erroneous and hereticall falsities For which it inuented and framed in mens conceits an opinion of a priuate spirit which it made the mother and deuiser of all errours and heresies of which as in the primitiue ages

God a Diuell LASTLY that this Protestant doctrine doth transforme God into a Diuell and so doth depriue him of his only and all goodnes and therby transpose him into the greatest and vilest euill that can be shall by these ensuing reasons appeare 1. It is the office or property of Satan to ●empt man to sinne yea as an aduersary to lay traps to ensnare man in sinne for which in greeke he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a tempter or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an entrapper or calumniator and in hebrew Sathan an aduersary and so he is called tempter is said to tempt vs and to temp the hart to lye to the holy ghost But this is more proper to God according to this Protestant doctrine then to the Diuell 1. Because God doth not only tempt and moue a man to sinne but which is more doth will ordaine and predestinate a man to sinne and to al the sinnes which are committed 2. Because God is not only our aduersary to oppose vs but so potently doth oppose vs in so weighty a matter as our greatest good that he directly excludes most from all felicity depriues most of all benefit of it debarres most from all meanes to attaine it entraps most in all the snares which may hinder their progresse vnto it the Diuell is but only his instrument to worke that which he wils and execute that which he before had designed against vs therefore God is more our tempter and aduersary then is the Diuell Secondly The office and property of the Diuell is to sow tares or ill weeds of sinne in the field of our hearts to choake vp all the corne of grace and goodnes the enemy comes and sowes tares But God doth this according to this doctrine more then the Diuell 1. Because God doth worke inwardly in the hearts of sinners doth excecate and obdurate the minds of men doth strike them with a spirit of errour giddinesse and madnesse and that not by permission but operation as Caluin in particuler affirmes 2. Because God doth will command and worke in vs all the sinnes which are wrought as the principall cause and mouer the Diuell being only as the instrument and that not free but forced not mouing but moued and not able to do otherwise then by God he is both commanded and compelled as before therfore the chiefe and principall sower of ill seeds and weeds of sinne is God not the Diuell Thirdly The office and property of the Diuell is to be authour of all sinnes in generall sinne is of the Diuell and of lying in particuler who speakes lies of himselfe and is a lier the Father of lies But this is more proper to God then the Diuell according to this doctrine 1. Because the Diuell did only in Adam by tempting him to eat the forbidden fruit remoue an impediment which did hinder ill to wit originall iustice by which the inferiour part was kept in order without rebellion to the superiour but God did by his will saith Caluin ordaine and decree the fall of Adam the ruine of all his posterity the miserable condition into which we are all fallen Therfore God was more properly the authour of Adams fal then the Diuel 2. Because the Diuell doth only tempt to sinne indirectly medially that is either obiectiuè proposing sinfull obiects to the phantasy that the will may consent and delight in them or dispositiuè by altering tempering the organs of the senses that the appetites may with more facility incline vnto them leauing alwayes a freedome of the will to dissent or assent but God according to Caluin doth not only by his ineuitable immutable decree and ordinance will and commād the same but also by his immediate effectual irresistable concourse operation to euery actiō of sin so works the act of sinne in man that he leaues in man neither any operation at all God working all nor any liberty or freedome God necessitating all who is thereby not only the permitter but the authour of all sinnes the authour as well of the adultery of Dauid the treachery of Iudas the hardnesse of Pharao the cruelty of Achab the incest of Absalom the reproach of Semei the idolatry of the ten Tribes of the Chaldean destruction of Iudea of the Iewes and Pilates condemning of Christ as he is of the conuersion of S. Paul Therefore God is more and truely the immediate worker of sinnes and lyes then the Diuell O diabolicall doctrine SVBDIV. 8. Obseruations vpon the former doctrine VPON good ground therefore did Castalio who as Caluins scholler best vnderstood his maisters mind not only by his writinges but from his owne mouth affirme that this doctrine of Caluin did transfer God into the Diuell and for the same forsooke both him and Geneua and writ against him and this his doctrine Truely did Peter Vermilius a Professour of Tigure affirme that this doctrine of Caluins is a libertine execrable sacrilegious abominable and altogeather diabolicall doctrine Iustly did the Tigurin Sacramentaries anno 1554 accuse Caluin for this doctrine of great impiety cause his bookes writ of this subiect to be rent in peeces by the Hangman and to be burnt publickly in the Market place by special Edict commanded that none should diuulge in their territories any so horrible and detestable opinions Vpon good reason do as yet the Lutherans in Germany so detest this doctrine that to cleare Luther of it they did expunge out of his works these words God doth worke euill in vs. And most worthily doe the same Lutherans generally disclaime both this doctrine and Caluin for it in so much as one of them Heshusius a great Superintendent affirmes that Caluin writ wickedly of the cause of sinne made God the authour of sinne and in his doctrine is horribly contumelious against God pernicious to man and makes not the Diuell but God to be the authoisr of lyes Another of them a Professour auouches that not God but the Diuell is authour of this predestination and the God of the Caluinists Out of which doctrine and sequels vpon it may be obserued 1. That neuer any doctrine of Atheist Pagan Iew or Heretike was so wickedly pernicious and abominable as this of Caluin and his followers is for though some made God idle as Epicurus others impotent as Lucianus others the authour of euill as the Cerdonists Marcionists and Manichees others miserable afflicting himselfe as the Thalmudists others no God at all as the Atheists Yet all these are more tollerable thē these Caluinists for it is not so ill to be idle as to be doing ill better to make God do nothing then to make him the worker of all wickednesse It is more tollerable to make God vnable to do good then to make him the authour and actour of doing ill to make him vnable to requit good then vniust to punish where