Selected quad for the lemma: enemy_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
enemy_n	army_n	king_n	send_v	3,209	5	5.3905	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A41521	A discourse of the true nature of the Gospel demonstrating that it is no new law, but a pure doctrine of grace : in answer to the Reverend Mr. Lorimer's Apology / by Tho. Goodwin ...	Goodwin, Thomas, 1600-1680.	1695 (1695)	Wing G1240; ESTC R14253	86,715	80

Consent they have so foolishly chosen Thus Christ will be all Justice without any mixture of Mercy to the Despisers of his Grace and to those who refuse him as a Saviour and as the Lord their Righteousness But this is no measure belongs to the Administration of his Gospel as any part of it nor appertains to the Office of a Redeemer but is the proper Royalty and Authority of a Creator of him who is the Soveraign the supream Lord and God the Judg of all If we consider the Scope and Design of the Text it will seem very much to look toward such a Meaning that Christ will not judg those to whom he hath made such a promulgation of his Law or Doctrine of his Grace which he had spoke of ver 2. if by Faith they had received it and answerably embraced the Redeemer But for their sakes he would execute Justice on the Nations who are their Enemies and who know him not or hate him That he will break their Force and Power or turn the Points of those Swords upon their own Breasts which were before employed against his People so that now these shall not need Armies or Fleets to defend them but may change their Weapons of War into Instruments of Husbandary or the Utensils of a Family and other Implements of Peace Thus Christ for his Church's Safety governs in the midst of his Enemies Psal 110. 1 2 5 6. The Lord said unto my Lord Sit thou at my right Hand until I make thine Enemies thy Footstool The Lord shall send the Rod of thy Strength out of Zion Rule thou in the midst of thine Enemies The Lord at thy right Hand shall strike through Kings in the Day of his Wrath. He shall judg among the Heathen he shall fill the Places with the dead Bodies he shall wound the Heads over many Countries And he so rules that when they have an hearty Will and design'd Malice yet it shall not be in their Power to destroy in all his Holy Mountain Isa 65. 25. Or what if we understand it that Christ will so judg among the Nations as in his Providence to manage Affairs and order in that manner the Spirits of the Troublers of his Churches as to dispose them unto peaceful Counsel which may move them universally to lay down their Arms that his People may enjoy an undisturbed Repose in the publick Tranquillity of the World At Christ's first appearance among Men thus calm and smooth was the Face of Things throughout the whole Earth and the Prince of Peace was born in such a Time as there were not the least Tumults to disquiet the Beginnings of his Reign A little before Christ's Birth all the World was up in Arms and nothing was heard but the shrill sound of Trumpets and the Alarms of War But the Prince of Peace no sooner makes his Entrance than the Scene is quite altered and an universal Calm succeeded the foregoing Disorders and Confusion Thus Christ began to judg among the Nations at his first appearance on Earth by settling their Affairs in a quiet and peaceful Posture and the Time will surely come when the Effects of this his judging will be more openly illustrious Thus in whatever Sense we understand Christ to judg among the Nations his being a new Legislator and his governing them by new Laws is entirely excluded CHAP. III. That by the word Law when applied to the Gospel may be understood a Doctrine prov'd from the signification of the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nomos a Law as us'd by Grecian Authors and by the Sacred Writers of the New Testament Gal. 2. 19. explain'd AS I have prov'd that when the Gospel is named a Law in the Old Testament according to the signification of the Hebrew word a Doctrine only may be understood so if we consider how the Greek word is us'd by Authors who have wrote in that Language it will appear that it is with no certainty concluded by my Reverend Brother from the Gospel's being call'd a Law in the New Testament that it is a Rule of Works establish'd with Promises to the Performers and with Threatnings against the Disobedient I know very well that it is inferr'd from the Etymology of the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nomos a Law that a Rule of Duty enacted with a Sanction of Penalty or Recompence is signified by it But I know that as no great weight can be laid on Arguments drawn from an Etymology so if that derivation of the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nomos Law from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nemo signifying the distribution of what is due which is pleaded be the most natural yet nothing can be argued from it For sutable Doctrine may be distributed among Men as well as Rewards and Punishments But this commonly receiv'd Derivation is not perhaps the truest for if we may give Credit to Plato in his own Language in which he was equally fam'd for Eloquence as for Philosophy and Reason 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nomos a Law is more fitly deduced from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Noos the Mind which as it seems very natural there wanting only the interposition of the Letter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to make it the same Word so it plainly denotes a Law in its original meaning to be a Doctrine or Instruction of which the Mind is the principal Subject and Seat There is no need of Criticisms to prove a Truth of the Gospel and therefore I wave them I shall neither insist on that Sense which is assign'd to the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nomos as signifying the Measures of a Verse or Tune tho from thence it is probable the Word was transferr'd to signify the Statutes establish'd among Men to regulate the Actions of their Lives since the most antient Laws were written in Verse that they might be more readily committed unto and be more faithfully retain'd in Memory I need only hint these things as also that the Greek Tragedian useth the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nomos Law to express the Inclinations and Manners of a Person to shew that no valid Reason can be rais'd from the meer sound of the word Law to convince us that the Gospel when describ'd by that Name is a Rule of Works with a Sanction since the Word admits of so many other Sgnifications I may however urge it as very natural to my Purpose of proving the Gospel to be a pure Doctrine of Grace that the Septuagint when they translate those places of Scripture wherein I have prov'd that the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath this signification render that word by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nomos as most fitting to express such a Sense We may then very well conclude that the Greek word when the Gospel is named by it hath the same Sense in the New Testament as the Hebrew had in the Old We answerably find that the Doctrine of Salvation by Christ as revealed in

the Thing if it be known to us or can be comprized we may be assur'd that these truly venerable Persons for Learning as well as Piety and the true Knowledg of Christ knew so well all the Arts of Reason as they would not leave out of their Definitions of the Gospel any of the Parts constituent of its Being But neither is the word Law as the Genus or the general Notion wherein all that are so agree put into the Definition nor any mention made of Works Thus those who compil'd the Confession of Faith which was subscrib'd by seven Protestant Princes of Germany and the Senates and Magistrates of two Cities and presented to Charles V. Emperor An. 1530. after having declar'd their Belief concerning Justifying Faith and how it is wrought by the Holy Ghost in those who hear the Gospel the Sum of this Gospel they give in these few words That God not for our Merits but on the account of Christ justifies those who believe that they are receiv'd into favour for Christ's sake And in the Apology for that Confession publish'd by Melancthom the Gospel is describ'd that it is properly the Promise of Pardon of Sins and of Justification on Christ's Account Luther plainly described the Gospel to be a pure Doctrine of Grace without Works And as he had before divided the whole Word of God into these two Parts of Precepts and Promises and the former he entitled purely to the Law so he then defines the Gospel to be the other Part of God's Word distinct from the Law And how Only as it is a compleat System of gracious Promises to us that we shall possess all these inestimable Blessings in Christ And he very sutably a little after says Therefore the Promises of God belong to the New Testament yes and are the New Testament it self Which is in few words to express his Sense to be That the Nature of the Gospel and Covenant of Grace strictly and properly taken consists only in Promises And the more deference is to be given to what this Great Man says here because it was a Discourse which he compos'd on purpose to clear himself of those vile Aspersions which the clamorous Monks perpetually bawl'd out to the People That he was an Enemy to Holiness disparaged good Works and by his preaching and writing the pure Doctrines of Grace encourag'd all manner of Licentiousness and Villanies To vindicate himself he compil'd and sent this Discourse to Pope Leo the Tenth Anno Dom. 1520. before there was an open Rupture Wherefore tho his Adversaries basely reproached him as a Man of a boisterous Spirit who for want of a due Temper of Mind was immoderately hurried by a fiery Zeal to speak and write he knew not what yet we may be sure that in this his little Treatise of Christian Liberty there are no Thoughts but what are calm and compos'd with mature deliberation For he would not write like an enraged Man against Popery before War was proclaim'd nor would suffer his Passion to transport him or overcloud and distemper his Judgment when he pleaded his Cause before the Pope who to be sure had no very favourable Opinion of him Philippus Melancthon contemporary with Luther and greatly assistant to him in the Reformation of Religion and whom God made a glorious Instrument to clear the Light of the Gospel from the Darkness and Corruptions of Antichrist doth as plainly describe this Gospel to be meer Doctrine of Grace Having first inferr'd that the Name of the Gospel is not a Word framed at pleasure because that the Apostle John propounds a clear distinction between the Law and Gospel John 1. 17. For the Law was given by Moses but Grace and Truth came by Jesus Christ For it is necessary says he that the Precepts and Pardon of Sin be discriminated and that a Difference be put between Precepts and Promises and also between the Promises of meer Grace and those which are not so And by these Lines he draws the Description of the opposite Natures of Law and Gospel that the first is a Doctrine of Precepts the other a Doctrine of Promises Says he a little after Our Adversaries speaking of the Papists tho they bawl out that they teach the Gospel yet because they do not instruct People concerning Reconcilation with God freely of pure Grace they leave Consciences in doubt and for the Gospel teach the Law Now in all this there is not the least hint of the Gospel's being a new Law nay so far is he from the seeming appearance of such an Assertion that he will not allow it in its true and proper Nature to contain Precepts but Promises alone In what Sense it may be said that the Gospel instructs uc concerning Repentance which Melancthon allows to it and that herein it doth not exercise its proper and peculiar Office but only employs the Ministry of the Law I shall afterward shew John Calvin to mention whose Name sufficeth without attempting to give the Charater which he deserves whenever he speaks of the Gospel forms no other Notion of it than as meerly a Doctrine of Free Grace According to the Mind of this truly Great Man if you take the Gospel in the more extensive Sense of the Word it sounds nothing but Promises tho comprehending those too which were offer'd to the Saints of the Old Testament but take the word in the strictest Sense and it signifies the clearer and fuller Discoveries of God's Infinite Mercies and Free Grace as revealed in Christ Jesus And as for investing Christ with a new Legislative Power and dignifying the Gospel with the Title of a new Law he calls it a meer Fiction They who have not apprehended says he these things viz. that Christ did not come to give new Laws but to interpret the Old and to restore it to its true spiritual Meaning of which he largely discourses before they have feigned Christ to be another Moses the maker of an Evangelical Law which should have supplied the Defect of that of Moses Beza is as well known as Calvin and tho from the Decisions of the best of Men in Matters of Faith there must always be an Appeal to the Scriptures yet by all to whom the Truths of the Gospel are dear and precious there hath ever been a great Deference paid to the Judgment of these two Learned Men in Divinity He briefly tells the comprehensive Sum of the Gospel without one Word inserted about Law or Works The Sum of the Gospel says he which is the Power of God to Salvation to every Believer is this that it teacheth us to lay hold on Christ as made to us of God Wisdom Righteousness Sanctification and Redemption In another of his Discourses demonstrating that the Papists know the use neither of Law nor Gospel For whereas says he the Gospel propounded by Moses under Legal Figures c. was therefore publish'd to the World that we may be freely