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	tare_n	1,657	5	12.7414	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A01324	A reioynder to Bristows replie in defence of Allens scroll of articles and booke of purgatorie Also the cauils of Nicholas Sander D. in Diuinitie about the supper of our Lord, and the apologie of the Church of England, touching the doctrine thereof, confuted by William Fulke, Doctor in Diuinitie, and master of Pembroke Hall in Cambridge. Seene and allowed.	Fulke, William, 1538-1589.	1581 (1581)	STC 11448; ESTC S112728	578,974	809

thou contrarie to the order of all the foure witnesses which thou namest thou I saye defendest the giuing to be after the saying And whereas they all saye he gaue that hee tooke and hee tooke the substance of breade thou denyest that hee gaue the substance of bread Thirdly where Christ sayeth The bread which hee will giue is his flesh which he wil giue for the life of the world which was on the crosse thou affirmest that hee giueth it only at his supper And last of al wheras he gaue presently which then presently was eaten when he said he that eateth me c. thou restrainest his gift onely to his supper wherin although he gaue that before he promised yet he gaue it not only there nor first there nor there with his hands but with his spirite ioyning with his handes that gaue the externall signes For of giuing by hands onely without his spirit it may be truely said The flesh profiteth nothing Ioh. 6. And therfore the Apostle speaking of the oblation of Christes bodie on the crosse saith he offered himselfe by his eternall spirite Heb. 9. The fourteenth circumstance of saying Wordes are vsed for profite and for necessitie therefore the wordes of God are greatly to be regarded and especially the wordes concerning the sacrament which is an hidden mysterie and therefore hath neede to be declared by wordes but the Sacramentaries looking to Christes deedes as taking bread c. trust not his words saying This is my bodie testified by foure of his disciples Yes master Sander those whome you call Sacramentaries trust them better more certeinly beleeue them to be true in that sense which Christe did speake them than you popish transubstātiators do in your popish error which to make your selues godmakers of arrogancie and couetousnes you defend among the ignorant But deedes except they be expounded by words saith he may haue many interpretations And the deedes of the last supper seeme to him to be vndoubted parables which the words expounde and therefore be no parables for meere figuratiue words expound nothing Who is so madd to grant to Sanders see●ings that the deeds of Christ in taking bread blessing thankesgiuing breaking giuing are parables but ad●itte they were parables why may not meere figuratiue wordes expound parables Christ himselfe expoundeth the parable of the tares Matth. 13. altogether by worde● as meere figuratiue as these of the supper He that soweth good seede is the sonne of man the feeld is y● world The good seede are the children of the kingdome the tares are the children of the wicked The enimie is the diuell The haruest is the ende of the worlde The ●●●pers are the Angels And yet it is so strange a matter to Sander that a meere figuratiue speech should expound a parable who thinketh and saith that this reason alone ought to persuade any man But he will bring a greater reason the wordes of the supper giue substance to the deedes for no Sacrament can be made without wordes ordeined of God If I should vrge this rule against fiue of your Sacramentes I might easily prooue them to be no Sacraments because they haue not wordes ordeined of God to giue substance of Sacraments to the externall deedes Well the worde of Sacrament saith hee must be common and knowen therefore not figuratiue I haue shewed often before that Circumcision and the Paschall Lambe were instituted by such figuratiue speeches as these wordes This is my body This is my couenant This is the Passeouer baptisme is regeneration c. The fifteenth circumstance of take Christ bad all the twelue take ergo saith he he had Iudas to take that which he called his body which was either bare bread a figure of Christ or his body vnder the formes of bread For an ●ff●ctuall signe no man corporally tooke because Iudas rocke that the rest tooke and a bare signe Christ was not sent to giue n●r onely spirituall gifts which were giuen to the olde p●triarke● who tooke his manhood to leaue vs corporall meanes and 〈◊〉 of grace which might worke vppon our soules c. I haue proued before that Iudas was not present ●t the supper but 〈…〉 b●●n p●es●●● as somti●● there are as 〈◊〉 as he yet ●othing is gained by t 〈…〉 〈◊〉 Christ gaue bread a●● 〈…〉 of his bodie and bloud crucified and shedde for remission of our sinnes And what inconuenience is it if one as ill as Iudas receiue this effectuall signe which hath none effect in him because he reiecteth and contemneth it Is not the Queenes broad ●eale an effectuall signe of her pleasure which a traitour may receiue into his handes contemptuously and breake in pieces maliciously But Augustine sayeth Ep. 162. Our Lorde suffereth Iudas to receiue among the innocent disciples that which the faithfull knowe our price Against Augustine who sayeth he was present I oppose Hilarius which sayeth he was absent in Math. Can 30. Against Sanders exposition of these wordes our price to be nothing else but the bodie of Christ and not onely a Sacrament thereof I oppose Augustine himselfe to expounde his owne meaning who sayeth of the rest of the Apostles and of Iudas Illi manducabunt panem Dominum ille panem Domini contra Dominum In Fuan Ioan. Tract 59. They did eate the breade which was our Lorde he did eate the breade of our Lorde against our Lorde The sixteenth circumstance of eating Christ sayeth eate ye once onely meaning that they should eat bodily that he gaue them and eat it also spiritually This I allowe for vnder the signe of bodily eating ●e willed them to be assured of spirituall participation of his flesh and bloud and all benefites of his passion But this will not satisfie Sander but seeing hee sayth eate ye but once hee would haue them to eate bodily the same substance which they should eate spiritually which is no good argument And therefore hee is shamefully graueled when he saith the verbe eate by this meane standeth not vnproperly for hee can abide no figures because eating belongeth naturally both to the soule the bodie which would make any Philosopher blush to heare but the reason more because the cause of eating principally belongeth to the soule and the meane principally to the body which hath instrumentes to eate for a dead body can not eate nor a soule without a body can eate properly What say you Sander is the soule the principall cause of eating and the body the instrumentall cause By this meanes the soule goeth rideth lieth speaketh leapeth daunceth and all whatsoeuer a dead man can not do Well grant then this speculation what then what other spirituall eating can be meant by this word eate ye then by any other eating for euery man eateth whatsoeuer he eateth by this reason spiritually and bodily Wherefore in spight of your nos● if Christ commanded his Apostles to eat spiritually as Christians vse to speake and not according to your

nor Augustine reproued by scripture that which in Aerius they cōpted to be an error But the case is so cleare saith Bristow that the very aduersary confesseth that it was the Catholik Church that iudged Aerius to be an heretike Yea sir for his Arrianisme but I neuer cōfessed neither can you euer prooue that any iudgement of the Catholike Church in general councel passed against Aerius for denying prayer for the dead before the dayes of Epiphanius or Augustine although the error of prayer for the ●ead in that age was commonly receyued not vpon any good ground of Canonical scripture but vpon a corrupt custome first brought in by heretikes Afterward where I following an allegorie of dogges vsed by Allen tell him that hee must not teach his scholers to barke baule against vs nothing but The Church the Church like ●inkers curres c. he cryeth out in the margent O worthy estimation that he hath of the Church as though I think lesse worthily of the Church because I deride the vaine boasting of the name of the Church in thē which are nothing lesse then the true church Neither do I appoint mine enimy not to inuade me with a gunne as he saith when I make the scripture onely to be my weapon both inuasiue and defensiue But it is a great absurditie as he ●weeneth that I say an heretike is he which in the Church obstinately mainteyneth an opinion contrarie to the scriptures seeing S. Iohn saith exierunt a nobis they are gone out from vs. And if an heretikee be a man in the Church we are cockesure with all heretikes and the Papistes onely in daunger Why Bristow make ye no difference betweene him that is in the Church and him the is of the Church They be not al mēbers of the Church that be in the Church and therfore S. Iohn saith of them that are gone frō vs If they had bene of vs they would haue tarried with vs. And doe you account him an heretike that holdeth an error cleane out of the Church then may you count all Paganes Turkes and Iewes to be heretikes What say you of Antichrist that sitteth euer in the Temple of God it helpeth not heretikes that they rise vp in the visible Church from whence also they are often times cast out so long as they bee not members of the body of Christ which is the inuisible Church and heauenly Ierusalem which is the mother of vs all Where I sayde that whosoeuer holdeth an opinion obstinately which hee is not able to proue by the worde of God although hee haue many authors before him yet hee is neuerthelesse an heretike Bristowe addeth in the margent though it bee S. Augustine himselfe and though he holde the foundation heere cap. 5. Touching the former part I say not onely though it were Saint Augustine but although it were Saint Peter himselfe or an Angell from heauen Gal. 1. Touching the later parte I aunswere my meaning is of such opinions as are against the foundation and so is my whole discourse purg 412. whence this saying is borowed Agayne where hee concludeth that I confesse Aerius Iouinian and Vigilantius to haue beene condemned by the true Church of Christ in such poyntes of doctrine as wee agree with him I aunswere as before of Aerius alone I neuer made such confession In that I refuse to finde the firste authors of all their errors he saith I am faine to flee to my colde exception of onely scripture as though to iustifie our doctrine by the Apostles and that so sensibly were not inough O sensible iustification by which all errors whose first authors cannot be found must be layd vpon the Apostles But most ridiculous of all is Fulke where he cōmeth in with this exception vpō Tertullians rule Id esse verum c. That is true what soeuer is first that is false forged which is later But how shall the first doctrine bee knowne but by the worde of God wherein all the doctrine of God is taught What is here I pray you to bee laughed at Forsooth Bristowe saith T●●●ullian hath there an other rule against such heresies as presumed to say their founders liued in the Apostles time But this rule hee giueth against all such as rise any time after as Aerius Luther Caluine c. bidding vs consider what was taught and belecued immediatly before they arose for that vnd●ub●●dly is the trueth and their later doctrine is falshood But what if Bristow take Richard for Robert is not he then ridiculous The rule of Tertullian whereof I speake Purg. 410. Ar. 42. is written in his booke aduersus Praxeam although Allen doe falsely quote it de praescriptionibus But what if Tertullian euen in this rule giuen against heretikes in his booke de praescriptionibus doe expresly affirme the worde of God to bee the triall of that which 〈◊〉 former and true to conuince that which is latter and ●lse is not Bristowe most ridiculous of all His words ●e these Sed ab excessu reuertar ad principalitatē veritatis ●osteritatem mendaci●atis deputandam ex illius quoque parabo 〈…〉 patrocinio quae bonum semen frumenti a Domino seminatum ●rimò constituit auenarum aut sterilis foeni adulterium ab ini●ico diabolo postea superducit Propriè enim doctrinarum di●tinctionem figurat quia alibi verbum Dei seminis simili●do est Ita ex ipso ordine manifestatur id esse dominicum ●erum quod sit prius tradi●●m id autem extraneum sal●um quod sie posterius immissum Ea sententia manebit aduer●s posteriores quasque haereses quibus nulla constantia de con●ciencia compettt ad defendendam sibi veritatem But from this ●xcesse I will returne to shew the priority of truth po●terioritie of falshood euen out of the defence of the parable ●hich first of al setteth forth the good seed of wheat sowne ●y our Lorde and afterwarde bringeth on the coun●erfeiting of Otes or baren grasse by the enemie the ●iuel For it figureth properly the difference of doctrines ●ecause elsewhere also the worde of GOD is the si●ilitude of seede So by the very order it is made ma●ifest that to bee the Lordes true which was formost ●eliuered that to be straunge and false which is cast in ●fterward This decree shal remain against later heresies whatsoeuer which haue no constācie of consciēce to de●end the truth to be on the irside Where is there here any word of Bristows glosse of Tertullian bidding vs consider c I thinke he had not redde the place in Tertullian himself but followed some papistes collection vpon it and because hee coulde not auoyde that which I sayd hee thought it best by calling it so much and so often ridiculous to laugh it out as they say when hee was not able otherwise to aunswere it Likewise I sayd that we refuse not the rule of Vincentius Lyrinensis concerning antiquitie so you can prooue God to