Selected quad for the lemma: enemy_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
enemy_n	good_a	seed_n	sow_v	2,339	5	10.3710	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A73454	[Relation of sixtene martyrs glorified in England in twelve moneths] [with a declaration, that English catholiques suffer for the catholique religion, and that the seminarie priests agree with the Jesuites / by Thomas Worthington]	Worthington, Thomas, 1549-1627.	1601 (1601)	STC 26000.9; ESTC S5341	46,158	101

he we striue in vaine we hoped these old Papistical Priests dying al Papistrie should haue died and ended with them but this new broode wil neuer be rooted out it is impossible euer to be rid of them nor to extirpat this Papistical faith out of the land And much more manie Heretiques despaired of euer effectuating this their desire to abolish the Catholique Religion in England vvhen they savve this nevv fire of the Societie of IESVS seaze vpon English harts Wherupon manie of al other sorts of people and some also of their Rabbins and greatest Doctors disvvaded so much as they could from rigorous persecution of Iesuits Seminarie Priests and of al other Catholiques for that the more they should blovv this fire the more it vvould burne As namely Doctor Humfrey of Oxford did so much dislike the putting to death of father Campion that he could not dissemble his counsel and opinion no not after the Martyrs death vvhen it vvas to late to recal him to liefe againe but in his booke intituled De praxi Romanae Curiae bevvailed the ouersight of those that caused his death affirming that in Campion the prouerb Mortuus non mordet vvas not true in Campian● Campianus enim mortuus adhuc mordet For Campian saith he being dead doth yet bite Wherby and by innumerable other examples and testimonies al the vvorld doth see though some of mere malice vvil not confesse it that the Catholique cause is meruelous vvel amended by the coming of zealous Seminarie Priests and of Iesuites That by their abode the same good is dayly augmented and multiplied And therfore the parting à vvay of either sorte which God forbid must nedes be an intolerable losse and hinderāce to the cōuersion of our countrie how soeuer some few catholiques these later yeares falling into faction wish al the Iesuites and manie others to be remoued from this worke both within and without the Realme But how much more necessarie it is that these fevv disturbers of the common good be corrected or remoued shal be easie to iudge if vve examine from vvhat roote this stirring of theirs procedeth and vvhither it tendeth For euident it is by this litle I haue novv said that sometime al ranne vvel al sovved good seede al labored in peace vnion and mutual loue Whence then came this il seede this dislike this dissention this debate vvhich novv appeareth The enimie man hath sowed it and it is a massin of manie vvedes Old Satan seing ●at ● infinite good fruit spring and prosper in the fertil English filde of mere enuie for that is his propertie so bevvitched some by ambition vaine liking of themselues and desire to be estemed and preferred before others that seing other men do more good haue more credite and be more estemed then themselues begane to repine and disdaine at others more estimation and not being able othervvise to excel nor yet match them fel into that bad sinck of emulation and anger against those of better talents and vertues that they could not abide to heare others more commended then them selues As shortly appeared by their rustie Raca and mutterings For vvhen they chaunched to read or heare other mens greater praises streight auerting their countenance insinuated as in clovvdes or in general termes as if they knevv these men not to be so good nor so lerned nor vvise as they vvere reputed and so proceded from degree to degree into open detraction false sclandring malicious accusing scandalous publishing and into most absurde and impudent auouching of faults deuised by them selues or wrasted from other mens fovvle mouthes and made worse and agrauated against their brethren for no other true cause but for that they are estemed their betters and to bring them selues therby to more equal balance and so to be thought as good as they To these vices other the like did also concurre as seruants and copemates 〈◊〉 stil made the persons more and more different and vnlike in qualities VVherby also the emulation vvas more increased As the more loose and idle life of some made them dislike the better discipline and greater diligence in others Also hastines of nature pronnes to anger vvith litle mortificacion o● inordinat passions much impatience and the like il behauiour made some Priests lesse desired of other Catholiques and herevpon again did often grovv false suspicions sinister surmisses and rash iudgments that they were cast out of fauoure or disgraced by those vvhom they did emulate Where as indeede there vvas no other cause but their ovvne il cariage and especialy their il tongues against good and innocent persons vvhom for their more credite they coul● not brooke Vpon these strings and the lik● the subtile serpent plaid his part and th● diligence of Heretiques toke hold of the occasions to nourish and egge forvvard these humurous phantasies and animosities of busie heads fraight vvith ambition and desire to rule others vvho haue neither vvel lerned to rule themselues nor to be ruled being voide of that charitie by vvhich they ought to build to the increase of the vvhole bodie and not to diminish the same bodie nor to hinder nor pul dovvne that which others build ●nd al this principally because they savve our ●ate good Cardinal in his time and others with ●im especially the Iesuits both then and after ●o be more in credite and fauour vvith great Princes and other great or rich persons which they often obiect for a great quarrelle not mentioning that they ate more estemed vvith the meaner and poorer forte also But I pray you deare brethren and freinds that vvould be more estemed then you are tel me vvhat fault is in the fathers or in other men for this Is not honour and estimation the revvard of vertue especially amongst good men such as you can not denie these Catholiques to be vvho ordinarily prefer Iesuits before you vvil you blame them for being more vertuous and for deseruing better then you for if they did not deserue better so manie good ●hen vvould not more esteme them Or els vvil you blame the vvhole Catholique vvorld and al other countries that beginne or returne to be Catholiques for embracing the Iesuits labours more then yours vvil you barre mens iudgments in making their ovvne choice by vvhat spiritual men they vvil be chiefly directed Or vvil you abridge their liberties and force them to leaue the Fathers vvhose conuersation and discretion they like better then yours and to be directed by you of vvhom they haue not so great an opinion Is this the libertie you talke of and which you promise if you may haue your will that ghostly children shal first forsake their glostly fathers whom they most desire and then be bond to those which you like best Truly most men thinke that nevv ones of your appointment vvil not be so good You vvil say they shal be better and fitter you can say no lesse for vvhy should they change but for the better And yet we tel yoy

stil that most men think they vvil not be so good You say there is no iust nor reasonable cause VVhy Catholiques should entertaine Iesuites before you folovv their counsels rather then yours aduenture al they haue by receuing them then by receuing you commit to their discretions the distribution of their almose and charitable beneuolence●●● more then to yours These be the blocks y●● stumble at And you can no more condem●● Iesuites for condescending to serue good Catholiques in these and the like things then you condemne your selues for al that you do to the liking of your ghostlie children Perhaps you vvould haue them vvhen they are vvilled to do such good offices to refuse to do them and to send them to you as though al such affayres depended vpon your vvills vvho should manage them and as though the request of the partie vvere not sufficient vvarrant for euerie one to do the good he can in order and subordination to his Superior Yet suppose the fathers should ●●rect such persons to you as come to them ●●inke you that the parties vvould forthvvith ●●paire to you intertayne you folovv your ●ounsel commit much to your discretions ●o surely in this they vvould not folovv the ●athers counsel For those that seke first and principally to direct their liues and actions ●y aduise of the Fathers of the Societie do secondly desire to be directed by such other Priests as most imitate the Fathers in manner of liefe such as loue them best and best agree vvith them And the cause of this better liking which so manie haue to be assisted by Iesuites besides the particular vertues of euerie one must nedes be some important good and conspicuous things in the Order it self which are not in our vocation As particularly their Religious profession their stricter discipline and set rules of life their renounciation to al dignities and proprieties in this vvorld and the resignation of their ovvne wills liuing alvvayes in obedience to a Superiour vvho taketh due account of their behauiors of their labours of their fruites and of their talents what they are able to do where and wherin they may do most good and so the same Superior imploieth them If they haue imperfections they haue special approued remedies to amend the same and if they correct not themselues the sooner this Superior in the meane time hath care to cure euerie one and is readie to ansvver for his subiec● vvhersoeuer he abides which is a good vvarrant for their host and vvhosoeuer dealeth vvith them And special care is alwayes taken to haue them very fit for mission before they be sent and at al seasons they are readie to be changed from their imployments Whersoueuer they go they are stil in a strong castle defended with ioined forces of expert soldiars firme vvals good armour and al necessarie furniture which make not only themselues more safe from the assaults of the spiritual enemie but also by hovv much they are better guarded and furnished so much more able are they to assist guide and lead others safly Whereas vve of the other vocation though Ecclesiastical and Clergimen are abrode in the vvorld hold our interests proprieties or possibilities in the vvorld vve are more at our ovvne liberties and make not so often account of our baylivvickes nor yeld so frequent reaconings vvhat profite vve make of our talents nor vvhat fruit anie reape by our labours vve vvander abrode as single men in open filds or vnfensed villages so much more subiect to tentations as vve are more intangled in the vvorld and the lesse able to resist because vve haue not renounced the vvorld nor our ovvne vvils And vvhy should vve then meruel that men are more afeard to be guided by vs then by those they finde more like to guide them aright And what wrong is donne to vs by other mens seeking ther ovvne secucicie Thus vve see briefly vvhence this controuersie sprong and hovv this il seede came into our fild vvhere first none but good vvas sovven Now vve are to consider vvherin it consisteth Which is not as our aduersaries vvould haue it and falsly reporte in anie point or article of the Catholique faith for vvhosoeuer obstinately defendeth anie such error is an Heretike and no Catholique but it consisteth in the varietie of opinions desires and endeuors about the persons that are specially to direct others as guides or heades and about the maner of proceeding in our common vvorke for the reducing of our countrie to the Catholique Religion And thus farre vve al agree that some fevv or rather some one ought to be chiefe leader of al the rest because manie heades hauing or arrogating equal autoritie must nedes make confusion And at the begining al that entred into this holie vvorke either gaue thēselues vvholy to the direction of D. Allen and that long before he vvas Cardinal or els concurred vvith him in al their actions tending to this purpose not anie one Catholique man of our nation opposing against him from the time of erecting of Dovvay College til that about the yeare 82. three or foure gentlemen in Paris began the first contradiction against the said D. Allen and against F. Parsons Sir Frances Inglefild M. Hugh Ovven and al other agreing vvith them For these men neither vouchsafing to folovv the high and straight vvay alredy vvel found out and very vvel proceded in nor to sit quiet and at rest deuised other byvvaies cast nevv plots which neuer had good effect but much hindred and ouerthrevv diuerse good things intended as is vvel knovvne They thought it reason to exclude D. Allen by the title of a Breuiarie man from dealing any further in helping of our countrie but only by his education of schollers to be Priests For these men vvould geue them instructions hovv to behaue themselues tovvards the state of England And so they vvould bring D. Allen and al his into their countrie as one of them was not ashamed to bragge and that in D. Allens ovvne presence In like sorte they excluded F. Parsons from their counsel and from knovvledge of their deuises because he is a religious man as though he vvere not more fit and no vvay lesse fit for that For vvho is so meete to geue aduise in spiritual or in vvorldlie affaires as those which haue renounced al priuat interest and proprietie in the vvorld Doth not our Sauiour say that those which haue left 〈…〉 al in this vvorld shal sit with him in iudgement and iudge the world Doth not S. Paule hervpon inferr that seing he and other Apostles and Religious men shal iudge the world and the Apostata 〈…〉 6. Angels much more it is conuenient that they shal iudge secular affaires They excluded Sir Frances Inglefild because he had bene long forth of the Realme and novv ignorant as they supposed of the state of things there as though he that had bene of the priuie Councel to Q Marie vvere not more able both for