Selected quad for the lemma: enemy_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
enemy_n	evil_a	good_a	overcome_v	2,148	5	9.0851	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A10317	The true art of liuing well The right vse of things indifferent. The plaine foot-path to the paradise of God. Three sermons preached at Cambridge, Westminster, and Worcester, by Iohn Racster minister of the word, and preacher.	Racster, John.	1605 (1605)	STC 20600; ESTC S115492	43,826	130

off your old man that the old serpent out-strip you not Be ye therfore wise as serpents because the serpent is your enemie And this shall suffice of the first precept the first vertue and first example The second precept because it is not explicitè expresly set downe with an Estote Beye as the former but implicitè infolded in this coniunction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and therefore you must conceiue that it was likewise implicitè infolded in infolding the former and so leauing this as painters do their pictures to be considered on the other side of the table I come to the vertue example which be specified in my text And innocent as doues But first a word or two of the coherence of both these precepts implied in the first particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and. There is great affinitie betweene doing good eschuing euill and therefore both our Sauiour Christ here and S. Paule elsewhere ioyneth them together as vnseparable companions S. Paule in the 16 to the Romaines verse 19. both expoundeth this place and maketh the selfe same connexion that is here Volo vos sapientes esse in bono I will that ye be wise in that which is good that is be ye wise as serpents Simplices verò in malo But simple in that which is euill that is and innocent as doues Paules volo and Christs estote is the same but that the one is set downe in the obiect and the other in the subiect S. Gregorie in his pastor cap. 25. alledging this verie place saith Valdè in electorum cordibus debet astutiae serpentis columbae simplicitatem astruere serpentis astutiam columbae simplicitas temperare In the harts of the elect the subtiltie of the serpent ought to vphold the simplicitie of the doue and the simplicitie of the doue to temper the subtiltie of the serpent Estote prudentes sicut serpentes ad intelligendas fraudes Be ye wise as serpēts saith Chrysostome to vnderstand their deceit simplices sicut columbae ad ignoscendas iniurias and simple or innocent as doues to pardon their iniuries Nazi●nzen he will haue the medley of these vertues to make a mixture and this AND to be the physitions Ana. Be ye wise as serpents AND innocent this And is Ana that is take as much innocencie as wisedome ana of both alike and then the whole dosis the whole receipt he maketh in this sort 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Goodnesse mingled with knowledge Now it is plaine that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is knowledge or vnderstāding is in the former vertue in wisedome and is contained in this Be ye wise And therefore it is certaine that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 goodnesse is in this later in innocencie contained in this Be ye innocent And I will shew and proue vnto you that this is a principal vertue more principall then iustice it selfe And first to begin with the furthest degree of simplicitie Some there be that because they see the words vis and ius to haue neither more nor lesse but the selfe same letters therefore they thinke the things also to be neither more nor lesse but iust the selfe same if they might they thinke they haue right to doe as they list and to haue what they like These haue neither part nor portion in this vertue but yet this I will say for them they come nearer to it then the hypocrites for the sinnes of violence be simple that is single but the sinnes of deceipt be double both the sinne and the deceipt This is the one kinde of naughtie goodnesse that are good to none but themselues This is the first and worst kind of simplicitie the simplicitie of sinne which is simpliciter malum simply euill The second kinde of simplicitie is whē men be by nature simple without vnderstanding such as we call innocents and these though they haue no share in this commandement yet are they better then the former A foole is better then a violent or vniust man for this though it be simplex malum a simple euill yet is it not malum simpliciter an euill simply because I take it to be malum poenae not culpae a punishment that is laid vpon them rather then any fault of their owne The third degree of simplicitie and innocencie is in them that carrie this minde Neminem laedere as Tullie saith to hurt no bodie And here simplicitie or innocencie entreth into the degrees of goodnesse it is a step to goodnesse to haue this conseience and to beare this mind that thou wilt hurt no body neither by thought word nor deed The fourth degree is propulsare iniuriam as the Orator speaketh not onely not to do iniurie thy selfe but to hinder others also from doing iniurie as much as in thee lieth to be so far from hurting thy brother that thou hast a care of him that he be not hurt by others And this is a further degree of goodnesse then the former The fifth and last is vince malum bono Ouercome euill with goodnesse Rom. 12. 21. Not onely not to doe iniurie which is good but defend from iniurie which is better nay not only not to do iniurie and to defend against iniurie but to do good that is to be beneficiall and that to thine enemie to do good against euill To do euill for good is merè diabolicum meere diuellish for so did he in slandering and transgressing against God who created him good to do euill for euill is merè belluinum meere brutishnesse for so do they which hurt and goare one another to do good for good is merè humanum meere humane for so do we for this is common courtesie amongst men to do good for euill is merè diuinum meere diuine for so did Christ when he prayed for his enemies And this is the true patterne of perfect innocencie which maketh Dauid to appeale vnto the Lord for iudgement The Lord be iudge betweene thee and me when he had done good for euil 1. Sa. 24. This was Dauids innocencie and this was Christs innocencie and this innocencie is goodnesse this goodnesse is better then righteousnesse for it goeth a degree beyond it Rom. 5. 7. Doubtlesse a man would scarce die for a righteous man but for a good man it may be one durst die where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a righteous man is he that doth no iniurie but dealeth vprightly with all But this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is the nearest to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a good man is he that doth good to all to his power And this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this good man is Christs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Nazianzen implieth and as the word it selfe may seem to implie for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whose simple is to compound is a compoūd word yet it signifieth a simple man which implieth thus much that this simplex is not a simple simple man but a simple man and a