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
A13192	Godly meditations vpon the most holy sacrament of the Lordes Supper With manie thinges apperteininge to the highe reuerenee [sic] of soe greate a mysterie. In the end. De Eucharistiæ controuersia, admonitio breuis.	Sutton, Christopher, 1565?-1629.	1601 (1601)	STC 23491; ESTC S117947	70,901	378

confesse them with a penitēt hart with this preparation to come to the cōmunion is no pride Mun. If this be sufficient wherefore then did certaine godly men of reuerence spake so often of effectual preparing themselues as they haue done Spirit These of humilitie reuerence to this holy misterie haue spoken in deede of solemne preparation which assuredly is meete but frequenting of this holy communion is a most ancient custome wherewith the church of Christ first sprange as S. Luke the Euangelist in the Actes of the Apostles sheweth Mund. But in the Primitiue Church the feruentnesse of Christians was great which when it is not now in vs it seemeth more safe to abstaine from often communicating for if it bee otherwise it is in daunger that we come not so disposed to communicate as wee ought The safer way is rather to be held then the lesse safe Spir. Yea the selfe same thing for that so great desire is wanting in vs ought to driue vs to frequent this wholsome Sacrament for by the benefit thereof wee may both waxe hot be set on fire For hee which is cold ought rather to betake himself to the fire thē he which is hot So often as one humbleth himself before God hath a good intentiō there is no danger M. I haue often heard the Sacraments are instituted of Christ as medecines but we vse not medecines often S. If a mā were spiritually sick but somtimes then the argument were auaileable but wheras our nature is weak For the iust falleth 7. times a day sayth the Wiseman our nature therefore often needeth help so y e vse of a spiritual medicine Moreouer wheras this sacrament is of force ●o draw away al these euils both pre●ent to come frō the soule it is better to preuent infirmity then to cure it once contracted Lastly ther is a great difference between corporall medecines and this spirituall for they only put away bodily diseases often with euil humors take away the good also but this bringeth to the soul grace strength other heauenly gifts and therefore these seldome this often is to be vsed Adde y t for the most part bodily medecins are bitter lothsome to the intent that as seldom as may be we vse them But this sweete and delightfull and therfore God would that it be often receiued of vs. Mun. But thou canst not denie to abstaine from the holy Communion for reuerence of so great a Sacrament to be a good act and agreeable to vertue Spi. I deny nor but that it is good to giue reuerence to it yet this I say that to frequent this communion of deuotion desire of vniting himself with Christ is a better action for because this springeth of loue but that of feare and it is manifest to all that loue is better then feare wherfore it argueth a religious minde to communicate often Mun. But I am vnworthy so to do Spirit Wherefore Mund. Because I fall dayly into many sinnes Spir. If sinnes de●aine thee then shouldst thou neuer communicate because thou neuer ceasest to sinne Mundan But communicating seldome I haue more time to examine my selfe Spiritual Thou art deceyued for seeing our nature is prone to euill by how much the more grieuously sins raigne in it by so much the harder they are to be begun for a crooked tree the longer the turning thereof is deferred by so much the more hardly with greater paine is it made strait Mun. I do not wel vnderstand what this my errour is for I see dayly with mine eyes those which often communicate to come coldly and without deuotion and as it were customarily to the holy table and no more adoe but they which come seldome come with farre greater deuotion and reuerence as seemeth to me wherefore it is better to communicate seldom then often Sp. First that is false Mundanus which thou affirmest yea rather many of them which come so seldom come most coldly without deuotiō without feeling of loue rather indeed of custome and constraint then of loue Mund If it be better to communicate often then seldom how commeth it to passe that this often communicating is not praysed of some learned men Spirit I neuer sawe nor heard of any learned man indued with iudgement vertue that reprehended this action so holy so profitable so acceptable vnto God but that it is dispraised of some carnall men it is no maruell for they thinke others vnworthilie cōmunicate this Sacrament for as they liue euilly themselues so they thinke that those liue euill also who often Communicate Munda You say true I acknowledge that it is more safe often to strengthen the soule with this heauenly food but I doe it not least I giue occasion to the worlde of whome those that often Communicate are had in derision Spirit If in this matter thou wilt haue a regard of the world then hast thou not only lost thy soule but also thy wit Art thou ignorant that it is the propertie of the world to flie from all spirituall things to fauour the wicked and speake euill of the good Munda As long as we are in this world wee ought to frame our selues and conforme our manners to the world Spirit But that is manifest foolish●nesse If the world be one of thy three Capitall enemies how mayst thou apply thee to it and obey the will therof without manifest and apparent ruine knowest thou what it is to abstaine from the sacred Communion for the obliquies of the world No other thing then to bee ashamed and to account it a reproach if thou art a good Christian and indued with vertue wherefore worthily too may Christ be ashamed to receiue thee into heauen Mund. If I should often communicate I must repent often become a good example to others keep me at home Cast off al recreations which were to take away all my libertie from mee and so I should pine away and waxe old before my time Spi. Although thou Communicate but once in a yeere thou art boūd to repent to giue good exāple to others neither art thou ignorant how great a sin it is to giue a scandall to others And the often cōmunicating doth not take away recreations but doth allow thē so they are lawfull honest In that thou sayst thy libertie is taken away it is not true for if thou dost thinke any thing forbidden lawfull vnto thee not Communicating thou art deceiued for whether thou communicate often or seldome thou art bounde to abstaine from sins He which for recreation offendeth his creator looseth true liberty when he maketh himselfe a seruant of sin yea he looseth true ioy which springeth of a good conscience this the foolish world doth not vnderstand Mund. To y e receiuing of this most holy Communion it is required that a man bee of a quiet minde which cannot bee commonly brought to passe for the aduersities and perturbations of this world it is not

the Diuines Baptisma spiritus the Baptisme of the Spirit so doth it also happen in this spirituall Communion 3 The third howe wee reape profite by receiuing Christ into the holy desires of our Soule it may be easily vnderstood by the increase of loue While I was musing sayth the Prophet the fire kindled The eleuatiō of the mind vnto God doth take vs away from earthly affections and carrie vs vnto him on whom our desires are fixt 4 How acceptable this is vnto God wee all know hee that accepted the intention of Abraham and said vnto Salomon because this was in thine heart doth not onely accept of our good desires to embrace him in the armes of our affection hut also doth reward this desire as the deed done But we are to consider that we must not onely stay vpon the desire of our will and receiue Christ spiritually but wee must proceed farther to receiue him together both spiritually and sacramentally For it is not inough to follow Christ in our intention but wee must also receiue him in this holy mysterie wherein we shew reuerence vnto his blessed institution and that wee are become his Temple as the Apostle speaketh 1. Cor. 6. wherfore that we may be partakers of so great a blessing as is our vnion with Christ wee may not omit this speciall part of our Christian duetie which hee who will please God and proceede to the perfection of a Christian life must often vse that so hee may goe forward in all vertue and holinesse of life yea euen vnto the end That this holy Sacrament is giuen to the sicke as necessarie for the time of any visitation COnsider that amongst the effects of this heauenly Sacrament that to be chee●ely numbred that it maketh those strong in induring temptations which worthily receiue it Whence it is that in times past it was giuen to men in places of visitation or danger of death that they might bee constant in the confession of Christ and able to withstand the temptations of the diuell 2 Consider that it also profiteth to attaine the health of the body seeing it is so auaileable to the saluation of the soule For if at the onely touch of Christs garment many receiued health what cannot Christ himselfe doe entring into the Soule of the sicke 3 Consider that Christ foreseeing our conflict to come ordayned this most holy Sacrament for the spirituall helpe of our soules we must think by how greater necessitie wee labour by so much this sacrament doth exercise more effectually his wholsome effects seeing it is proper vnto the Lord to helpe more readily then when greater necessity doth require 4 Consider that here the distressed either in bodie or mind may apply vnto himselfe in particular the merits of Christs passion and raise vp himselfe by a comfortable participation of this holy mysterie and say Thou hast good cause to reioyce O my Soule that the Lord of maiestie commeth vnto thee that hee may comfort thee departing this world and by thy assistant helpe against the assaults of Sathan who indeuoureth to draw thee away from the reward of life continue onely a good will for all though thou art faint and feeble though thy enemies bee many and mighty yet hauing receiued diuine strength thou shalt say I can doe all thinges in him that strengthneth me Cast all thy hope on Iesus and thou shalt neither be ouercome of thē nor put to shame thou knowest well that the body of a certaine dead man was restored to life 2. Kin. 13. by the onely touch of the body of Elizeus If the boones of a dead Prophet had so great vertue that they restored one from death to life and the theeues amazed by the miracle of the thing durst doe no euill what will not the liuing and glorious bodie of Iesus doe● entring into thee I doubt not but it will exercise greater might in thee seeing hee is God omnipotent and Lorde of all and the diuell shall be ouercome and confounded at his presence O holy Daniel teach mee howe I ought to giue thankes to my louing Lord who seeing me in time of neede beset with infernall Lions doth sende me food not by the Prophet Abacucke Daniel 14. or by any heauenlie Angell but himselfe commeth to bee my foode O Loue without measure Cōsider O my Soule this vnspeakeable mercie thou knowest thou wast loued of him in his greatest extremities when hee departing out of this life vnto the Father did institute this holy sacrament for thy welfare Thou seest also hee loueth thee in thy extremities it remaineth that crying out with the Prophet Dauid Psal. 8. Lord what is man that thou art so mindful of him or with the Apostle Rom. 14. If I liue I liue vnto the Lord if I die I die vnto the Lord to whom bee prayse and honor for euer Amen What he ought to doe who is to communicate before hee come to the holy table of the Lord. HEE who will doe the thing which he oght cōcerning this Sacrament and that which the dignitie of such a mysterie doth require must lot out a certaine space of time to himselfe wherein hee may performe those things which pertaine to the preparation thereof And that we may discourse more at large of this matter and more familiarlie with them which doe often communicate I say they shall do very well if as Moyses commanded the people that three dayes before they were to receiue the Lawe they should prepare themselues So also they should prepare themselues in three dayes that they may bee apt and disposed to receiue the Lord which bringeth a Law not of death but of life not of the letter but of the spirit not of feare but of loue The holy Scriptures do testifie that the maides of the king Assuerus Hest. 2.12 cōming only into his sight but once in sixe moneths prepared thē with oyle of mirrhe and other sixe moneths with certaine sweet odors If these did doe this that they might find fauour with an earthly man what preparation shall bee required of v● that wee may find fauour in the sight of the true God One of the cheefest prayses of the blessed Virgine Mary for which the Angell did commend her he shew●th when he s●ith Thou hast ●ound fauour with God and ought it to seeme a hard and troublesome thing vnto vs to do for so great glorie and dignitie that which this women hath done for such vanitie With what face I pray will wee refuse labour yea although all the powers strength of our soules bodies were to be imploy●ed that we may come at least but into the grace fauor of God specially when wee heare that these miserable maids spent their whole life that they might come into the fauour of one mortall man But because this is an hard thing for vs to doe at least let vs prepare our selues in those three daies whereof I haue spoken doing al that which in vs lyeth But if