Selected quad for the lemma: land_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
land_n	israel_n	lord_n	pharaoh_n	1,941	5	10.2752	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A01175	The restorer of the French estate discouering the true causes of these vvarres in France & other countries, and deliuering the right course of restoring peace and quiet to all Christendome: wherein are handled these principall questions touching religion, policie, and iustice: whether it be lawfull to sweare, and keepe promise to heretikes, to force mens consciences for religion sake, to liue with, and dwell nigh heretikes, to breake the order of succession to the Crowne bycause of religion, or no. Who be schismatikes; and of the chiefe poincts of religion. How we are to iudge of the schisme in Christendome at this day. Lastly, the conclusion conteining notable admonitions to the clergie, nobles, magistrates, people, and King of France. Translated out of French. Ecclesiæ & reipub. D.	Hurault, Michel, d. 1592, attributed name.	1589 (1589)	STC 11289; ESTC S102588	139,883	174

Tribes of Israell against the expresse ordinaunce of God 3. Reg. 12. reuolted frō Roboam their king the sonne of Salomon the sonne of Dauid to whom the Lord had geuen the land and to his lyne after him and not onely they reuolted frō their king but also forsoke the doctrine and temple of God built themselues profane altars nigh to the sacred altar in somuch that vndoubtedly they were heretikes schismatiks neuerthelesse it was not permitted to Roboam or his successours to bring these ten Tribes againe to the Temple of the Lord with armes and by force or destroy and expell them the land Roboam hauing attempted it was letted and by the commaundement of God retired from th' enterprise 2. Chron. 11 and whatsoeuer the heresie and schisme of the ten Tribes was yet were th' other two Tribes constreined to liue with nigh them in alliance and confederacie Behold how your doctrine is not so certeine as you report nor yet prescribed by cōtinuall custome And that prescription hath no place when the question is of doctrine of right and of truth But resolue we it further by histories of the sacred Scripture We learne in the same that Abraham sware aliance with many vnbeleeuing Princes peoples with others then vnbeleeuers he could not contract sith he was th' onely elect from among all the families and nations of the earth Isaac gaue and obserued faith to Abimelek Iacob bargained with Laban th'Idolatre with vnbeleeuing Esau his owne brother Iacob and his sonnes and specially Ioseph were alied liued with th'Aegiptians Digest we perfectly the history of the Gabaonites and that alone will satisfie vs with the truth vpon euery poinct of this question The Gabaonites a people of the Amorrheans amased at the multitude Ios 9. might prosperous hap exploictes and resolution of Iosua and the children of Israell sent them Ambassadours hauing their garments and shoes old and patched their barils of wine broken vnhooped their bread dry and vinewed in rotten and torne sacks These contrefeict Ambassadours declared that they were not of the land of Canaan but came from farre so that in their long voyage they had worne spent and consumed their garments victuals and vessels they offred required alliance it was receiued graunted Iosua and the people sware it in the name of God Three dayes after th'Israelits came into the countrey of the Gabaonits thē finding the deceipt were greatly amased and prouoked considering first of all that God had commanded them not to leaue aliue any one of all the nations of Canaan namely th'Amorrhi howbeit afterwards hauing consulted on this matter they smote them not they durst not saying we haue sworne to them by the name of the Lord God About foure hundred yeares after that the Israelites vnder the conduct of Saul 2. Reg. 21. egged on with zele and deuotion made warre on the Gabaonits and slew some of them God punished th'Israelites visited them by famine the Prophetes answered that God visited the people for the finne they had committed in warring on them Ios 9. for whom they were bound by oth the famine continued three yeeres ceased not till after submission acknowledgement and satisfaction made by Dauid to the Gabaonites at their discretion they demaunded the Princes of the lignage of Saul Dauid deliuered them seuen they crucified them to the Lord the famine ceased They whom you terme Huguenots are no more Infidels or heretiks then the Gabaonites that worshipped idols and the deuil you haue not so expresse commaundement of God to destroy them as the people of Israel had to destroy the Gabaonites they had by suddaine aduantage lying guile robbed and extorted the peace alliance and oth of th'Israelites I do not see that these mē surprized deceiued or ouerreached you whē you promised and swore them the Peace Againe Israel was punished for violating the othe made by his auncestors he infringed it not but foure hundred yeeres after the faith was giuen he might haue imputed the fault to forgetfulnes How much more worthy of punishment are yee yee that haue violated the oth which your selues haue made ye that haue falsified it irreparably within three or foure years after I dare say that ye haue not kept it one whole day for as good it is to make warre as prepare for warre What know ye but that the curses which threaten you which hang ouer your heads hem in distresse you at this instant on euery part in your persons in your houses families without are so many aduertisements sent from God warning you to make him them amends for your disloy altic If ye open your mouth to say that th'Israelites had another reason besides th'oth not to breake the aliance made with the Gabaonites ye belye the holy Ghost who stops your mouth when he tels you how the Princes said we may not touch them for that we haue sworne to them by the Lord God of Israel and againe where it is said the Prophets answered that God visited the people for their offence in making warre on them to whom they were bound by oth If ye say that the reason holdeth not betweene a Prince his subiectes besides that this stale subtiltie is to be laughed at sauouring more of a courtly parasite then of a teacher professor of the truth Iosua 9. marke here that the Gabaonites were subiects to the people of Israel and serued them in cutting wood and drawing water they were I say their vassals by a title most iust for God had geuen them to the Israelites from that day where in he cursed all Canaan neuerthelesse Saul their King and all Israel were punished for violating the faith geuen them Againe this distinction betweene othes made by a Prince to his subiectes and othes made to others is conuinced by the examples of Emperours in the primitiue Church afore alleaged in that they licensed at the selfe same time in the selfe same townes to Pagans Arians and Christians the seuerall exercises of their religions and yet further by the faith geuen and well kept of Constantine the great to Arius as also by the Pacifications sworne and duly obserued of the Germane Emperours to the Protestants For in all these cases the Prince promised and swore to his subiect But returne we to the examples of the sacred Scripture We read how the people of Israel against the generall commaundement of God Iosua 6. preserued from fire spoile and sworde the harlot Rahab and all her houshold so strict and dutifull was their obedience to the oth made by their spies Bar. 2. 4. Reg. 25. 3. Reg. 22. Ier. 39. We read that Sedechias for hauing falsed his faith to the King of Babilon and Achab to the king of Syria were vanquished the one miraculously slaine the other consumed in horrible miseries and torments Rahab was a Pagan the kings of Syria and Babylon were Pagans Sedeehias and Achab

doth all things the good th'euil but those things that we call euill and are euill in vs are good in him All actions considered in God are most iust and most good they come from on high most pure and most cleane they corrupt and defile themselues here below vnder the Sun amid the malice of men of Satan According to this Isay 10. after God in Isay had said that Senacherib should serue him to chastise his Church he addeth but he thinketh not so neither doth his heart esteeme it so but he imagineth to destroy and cut of not a few nations for he saith are not my Princes altogether kings and a few lines after shall not I as I haue done to Samaria and to the idols thereof so do to Ierusalem and to the idols thereof but when the Lord hath accomplished all his worke vpon mount Sion and Ierusalem I will visit the fruict of the proud heart of the king of Assur and his glorious and proud lookes Likewise though th'actions of Cyrus were euill considering he made warre for his owne ambitions sake spoiled nations of that whereto he had no right yet were those actions good in God For those peoples had well deserued this punishment through their wicked life and aboue all their Idolatry and namely the Medes who had entreated his people so roughly and therefore he deliuered them out of captiuity by such actions of Cyrus which is another reason of the goodnes in them Isay 45. I haue raised him vp saith the Lord in righteousnesse The actions of Pharao in that he rebelled so often against the ordinance of God were most euill but if we consider them as comming from God they are most good most iust profitable to th'edifying of the Church Exod. 9.10.11 For by these means the Lord plagued Pharao for the wrongfull oppression done to his people he multiplied his wonders in the land of Aegypt he shewed his power to his Church and his loue towardes the same he made his power knowen in Pharao that his name might bee declared throughout the worlde In like sort Rom. 9. Gen. 27. Ioseph was sold by his brethren prouoked thereto with enuy they bare him but God by this their sinne brought Ioseph into Aegypt preserued Iacob and his whole Church from the dearth Gen. 45. saued their liues by an excellent deliuerance This deede was most lewd in the brethren of Ioseph but most good in God profitable and necessarie to his Church this is that which Ioseph faith to his brethren when ye purposed euill against me God disposed it to good The euils and miseries which God sendeth to his Church to his Elect being considered in the will and intention of the persecutors are actions most euill but if we weigh them by the iustice and bounty of God they are iust and profitable For by the same are th'Elect admonished of their faults and instructed that they can not stand without Gods grace and that th' effect of their hopes is reserued them in an other world in the meane while they are by those afflictiōs stayed in th' obedience of God their feare is renewed and their loue and deuotion made more earnest then afore The children of God do marke and espie in all the sinnes and imperfections of men as it were through the clouds certaine beames of iustice and bountic comming from God which make them affirme that all commeth from God 2. Cor. 12. So S. Paul saith that God had giuen him a prick in the flesh the messenger of Sathan to buffet him and that it was to th' end he should not glorifie himselfe aboue measure and that the power of Christ might be made perfect in his infirmitie Rom. 11. Whereunto that hath relation which he saith that the Lord hath enclosed all in vnbeliese to th' end he might haue mercy vpon all So the stubbernesse of the Iewes in them is most bad in God it is good and necessary for vs being Gentils By the fall of the Iewes saith S. Paul saluation commeth vnto the Gentils This is saith he a great secret that partly blindnesse of heart is come to Israel vntil the fulnesse of the Gentils be come in So the condemnation and passion of Christ is our iustification and soule-health Antichrist and his doctors by their seducings commit most detestable sinnes and yet do such seducings serue to the glory of God 2. Thess 2. S. Paul writeth that God will send a strong power of delusion to the doctrine of Antichrist that all might be damned which beleeued not the trueth Then let vs acknowledge with the Scripture that whatsocuer is done God doeth it and that both the good and the euill are done for his iustice This is that great secrete of the Apostle Paul which hath not bene communicated to the Pope This is that which Dauid speaketh of Psal 76. that the rage of mā shal turne to the praise of God But albeit cuill actions doo turne to Gods iustice let vs not for all that be the lesse carefull to eschew them For men cease not to be culpable of the euil in their actions seeing that in the deede doing they are not moued thereto by the true zele of Gods iustice but by the deuill by sin by their concupiscences wicked desires They serue God not thinking of his seruice at al as hath bene noted of Senacherib for our selues let vs serue him in deede and in will of set purpose and not at auenture and as though we thought not of it let vs betake our hearts and hands to the mouing and guyding of his holy spirit let vs obey his word and we shall doe well Iud. 1. Whether mā may do that which is good and how let vs serue him as Iuda and not as Adonibezec The Pope teacheth vs that man of himselfe may doe that which is good Thus it sufficed him not impiouslie to abridge the power of God by the former partition he proceedeth yet to another abridgement thereof by this doctrine Whereas he affirmed before that all good actions come from God now he learneth vs that man may also doo them of himselfe But the holy Scripture teacheth vs quite contrarie that man neither can nor doeth bring any good thing to passe that he is the seruant of sinne that it is God which worketh the good that is in vs and that commeth from vs that by the sinne of Adam we haue bene made subiect to sinne that sinne and Gods curse haue so corrupted our nature that it neither knoweth nor can nor doeth any thing cls saue sinne but that God by his grace by his holy spirite geueth vnto those that are his a certaine light of vnderstanding which striueth against sinne howbeit sinne most often ouercommeth this light that God will haue it so to the end his power may be perfected in our infirmitie and that we glorifie our selues in him and his grace and not in our selues