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

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A07763	Fovvre bookes, of the institution, vse and doctrine of the holy sacrament of the Eucharist in the old Church As likevvise, hovv, vvhen, and by what degrees the masse is brought in, in place thereof. By my Lord Philip of Mornai, Lord of Plessis-Marli; councellor to the King in his councell of estate, captaine of fiftie men at armes in the Kings paie, gouernour of his towne and castle of Samur, ouerseer of his house and crowne of Nauarre.; De l'institution, usage, et doctrine du sainct sacrement de l'Eucharistie, en l'eglise ancienne. English	Mornay, Philippe de, seigneur du Plessis-Marly, 1549-1623.; R.S., l. 1600.	1600 (1600)	STC 18142; ESTC S115135	928,225	532

Roger. Cestiens Iohn Treuisa in Chronic. And histories make mention that the same night that he caused it to be published he was takē with a whore in London wherupon it followed that his decree loosing authority K. Henrie who then raigned did license the Priestes to be maried and take their wiues again paying vnto him a certaine summe of money by the way of tribute vntill such time as Pope Innocent the 3. about the yeare 1138. sent Albert Bb. of Hostia into Englād who held a Synode at Westminster and there made a full establishment of abstaining from mariage saue that for a certain time it was tolerated what a stinking and loathsome pranke of impietie that they which forsooke their wiues should keepe thē as Concubines And it was at this time that these verses were made in England Prisciani regula penitus cassatur Sacerdos per hic haec olim declinatur c. And as for Ireland it appeareth plainelie that vnto the comming of the Archbishoppe Malachie that is vnto the yeare 1150. In Ireland Symeō Dnne●●nensis Balaeus centur 14. Priests inioyed their married wiues without anie interruption or molestation whereby wee haue this confirmed vnto vs as with an euerlasting witnes that is and such other their stuffe is not out of that heape of good seede which was first sowne by the householder and farmer himselfe but of those tares which the enemie rising by night did sow thereupon For Malachias sent thether by the Pope called The marriage of Priestes a peruerted priuiledge a wicked custome an execrable succession and a mischieuous and adulterous generation c. Beruard in vit Malach. And S. Bernarde in the life of Malachie saieth that vnto his time the Bishoppes there were married likewise that in the metropolitane Cittie of Armaghe before Archbishoppe Celsus who liued at the same time when hee liued there were eight maried persons of good learning who that they might not fal into the snares trappes of vowed and forced continencie had no purpose to send for their bulles to Rome and that this Malachie did first bring forced continencie into that land Whereupon we reade that Pope Adrian an Englishman commaunded K. Henrie the first to oppresse and beate downe the Irish as heretikes that is to say as Nicolaitans Because saith he they suffer and maintaine their Priestes to be married and this was about the yeare 1150. At this time or neere there about In Polonia Martin Cromerus in Polonic l 7. fell the establishment of forced continencie in the Northerne prouinces In Polonia aboute the yeare 1190. two hundred yeares and more after they had receiued the Christian faith Celestine the 3. sent Petrus Diaconus Cardinall of Capua who accordingly did his best endeuour after some further time Henry Archb. of Gnesna in the time of Honorius the 3. who hauing called a Synode there tooke an oath of the Cleargy to obey the Legate his ordinances vpon paine of being depriued of their offices benefices In Bohemia the same Cardinall about the yeare 1196. being come thether to the same end In Bohemia failed not to be well beatē and knocked the Prelates and Priests consenting together and conspiring the same In Denmarke Clement the 3. excommunicated the Danes Saxo. l. 15. In Den marke In Sueu land because they maintained their Priests to be maried In Sueueland and Gothland Cardinall Gulielmus sent by Innocent the 3. about the year 1200. assembled a Synode at Schoening where hee tooke from the priestes their lawfull wiues which they had married publikely Iohan. Magnus l. 9. c. 15. Goth. histo l. 3. de Pontificib Vpsalensib in vit Iarlerit Execrable and cursed speeenes giuen out against marriage Heb. 13. and before the whole congregation and that by the assistance and aide of Ericius the K. his power and the Duke Brigere but not without a great commotion and hurlie burlie throughout the whole realme And thus you see by this time the law of forced continencie established throughout all the Westerne Church Likewise it is of the same time that the spirite of error thinking to mount and raise it selfe on high by the hypocrisie of the Monkes and fauour of the Popes beganne to speake more shamelesly against marriage Innocent the 2. that he might yeeld a reason for the forced continency of Priests saieth It is not meet that Priestes which are the Lordes seruantes should serue at bedde and in the workes of vncleannes as if he should speak in despight of S. Paule who calleth all the faithfull the Temples of God and marriage the bedde of cleannes and the pure and vndefiled bed Alexander the third said Alexand. 3. extrauag de cleric coniug 1. Timoth. 3. It is not possible to bee at leasure to attend the seruice of God and carnall pleasures together setting out holie marriage by this name What shall become then of S. Paule who could not find but that the gouernment of a priuate familie of a publike assembly that is the gouernment of a mans own priuate house D. 81. C. Ministr and of the house of God might be matched together in one man Lucius the 3. saith Those which are married are vnworthie to administer the sacramentes imo indigni qui vrceum ad altare suggerant yea vnworthy to carrie the water pot to the Altar What shal be done now with so many holy Bbs. and holy maried priests who haue in their own persons ferued at the Altar in al nations and throughout all ages And yet notwithstanding after all this Concil Late ranense c. 14. Innocent the thirde in the Councell of Lateran about the yeare 1200. hauing promised to represse and take away the filthy vice of Sodomitrie in the Clearkes which the Decrees before alleadged had spread multiplied throughout the worlde concludeth Let the Clearks Regionis alias Religionis which according to the custome of their countrie haue not forsaken and put away their wiues if they bee taken in fornication be the more grieuously punished inasmuch sayeth hee as they may vse lawfull marriage an euident signe that notwithstanding all their thundering and terrible Decrees there were found in manie places that continued their married estate and an argument likewise that they did not holde them prohibited and forbidden Ipsoiure seeing that after so many Councels Pope Innocent still calleth them legitime and lawfull Now wee haue hetherto seene sufficientlie The fruites of the Popish sole life that this forced continencie was neuer instituted of God but deuised not so much by man as by the Diuell himselfe and the fruites thereof if wee should stand to recken them vp will shew that God did neuer plant this plant in his Church For our Lorde saide By the fruites we know the trees and as truelie are the doctrines of men tried by the fruites which they bring forth This law sprung and tooke his beginning from the Gentiles and the Priestes of 〈◊〉 ●●●tiles

it in the Nicene Councel against those that wold forbid Church-men to marrie and this place decideth the whole controuersie by the clearnes therof notwithstanding whatsoeuer cauillations that may be brought to the contrarie insomuch as that this manner of expounding and taking of it is ratified by this famous Councell And yet the spirit of lyes doth take an exception against it saying In omnibus continere non valentibus amongst all them that haue not the gift of continency What ground can this exception find in this text which is so wouen set together as that this exception doth cut away the whole strength of the Apostle his argument which is such God wil iudge al fornicators adulterers so much the more seuerely for that he hath giuen them a remedy against the concupiscence of the flesh euen mariage which is honorable amongst al of what condition soeuer they may be namely saith Chrysostome Against the pollution of wandring pleasures the bed vndefiled Chrysost in ep Heb. in Marn 15 hom 52. 1. Cor. 7.2 1. Timoth. 3. Caretan ibid. ad Hebr. Haimo ibid. following herein the same which the Apostle saith in an other place For the auoiding of temptation let euery man haue his wife and euery woman her husband c. And this is also the verie same that Cardinall Caietanus saith In omnibus that is to say non in aliquibus sic in aliquibus non that is not in some yea and in other some no. And Haimo Bishop of Halberstat addeth That a man riseth from the mariage bed vndefiled in vsing it according to the institution of the Lord. Saint Paule presseth the matter further saying A Bishop must be vnblameable 1. Tim. 3. Titus l. 6. the husband of one onely woman The same also is deliuered of priestes and that in the same wordes Wherefore to be married is a thing for which they cannot be blamed seeing that one and the same man may be vnblameable the husband of one woman both together Againe he saith It is meete and requisite 1. Tim. 3. 5. Tit. l. 2. 3. 1. Timmoth 3.4.5.6 that hee hold the mysterie of faith and wholesome doctrine that is that he be able to teach Let him pray for himselfe and for the Church let him know to gouerne it with a holy wisedome in all the parts thereof to establish the ministerie to conuince the aduersaries to censure the offendors and to bee earnest for the reliefe of the poore that he do all this with a good conscience exercising himselfe in godlinesse and charitie in faith and in holines giuing all manner of vertuous example auoiding all contrarie vices euen so as he may make the enemies of the truth to blush with shame c. And yet notwithstanding it is meete and conuenient that he should be married that hee should haue children that he bring them vp in the feare of God that in the trayning vp and instructing of them he expresse the scantlin of that care which he hath ouer the Church Then it must needes follow that all these vertues may agree together with mariage seeing that S. Paule will that Bishops and Priestes may be maried and yet all these vertues looked for at their handes and which is more euen chastitie shamefastnesse and honestie of life This place needeth no clearing and notwithstanding against the sonues of darknes wee will not find fault with the light of the Doctors if it shine thereupon Chrysostome saith Thou demandest why S. Chrysost in ep ad Tit. 1. in 1. Timoth. 3. Paule doth here lay out vnto vs that a Bishop should bee the husband of one onely wife doest thou know wherefore It is to shut up all be●etickes monthes which giue out and teach abroad that mariage is impure thereby shewing them to the contrarie that it is so honourable and precious as that a married man may notwithstanding be admitted and aduanced to the great and honorable place of a Bishop And yet that there may bee obserued a modest and commendable measure he saith but of one onely that so they may not vnlawfully take vnto themselues libertie to inioy two together after the manner of the Iewes Theodoret. in 1. ad Tim. 3. ad Tit. 1. And Theodoret saith the same vppon these places confuting such in expresse wordes as would abuse them against the second mariages of Churchmen Chrysostome also saith the same The Apostle saith if he know not to gouerne his family c. seeing that he which is a good house keeper becommeth quickly wife and skilfull in matters concerning a common weale and he that hath attained to keep and containe within the compasse of dutie a wife children and seruants is so much the more able to gouerne all sortes of people in the Church as if mariage were an introduction and way of direction teaching him to become fit for the degree and dignitie of the gouernment of the Church so farre is it off that hee should hold it as a meanes to cause him to stumble and fall S. Ierome Hieronym in 1. Tim. 3. ad Titum 1. though sometime not very fauourable to mariage expounding this place vnto Timothie doth not find therein any argument to disproue the mariage of Ministers vpon the place to Titus he doubteth whether he should vnderstand it that a Bishop cannot haue but one wife as who say that therby their second mariages should be excluded or els that he may not haue two at one time as the ancient Patriarkes whose example the Iewes following tooke it for a dispensation for them to doe the like yet he preferreth maketh more accompt of a modest and chaste second mariage then of one sole and onely mariage wantonly lasciuiously entertained Idem aduersn-Iouinianum Being ouercome of choler as he oftentimes was against Iouinian hee cutteth off all saying that the Apostle meaneth that hee hath beene maried Idem ad Oceanum ep 83. but not that he may be But his heate being quencht and passion ouerpast writing to Oceanus he pleadeth the cause of Carterius Bishop of Spain who had had one wife before his baptisme and one afterward saying For him it is written Mariage is honourable the bed vndefiled but for thee who findest fault with him he speaketh of his aduersaries God will iudge the fornicators and adulterers Againe The Apostle was amongst the Iewes and the first Church of Christ was of the residue and remainder of Israel he knew that it was permitted by law and accustomed amongst the people by the example of the Patriarkes and of Moyses to beget and multiply children by diuers women yea and this libertie extended euen to the priestes wherefore he ordained that the priestes Sacerdotes of the Christian Church should not giue themselues such licence as that they should haue two or three wiues vno tempore at one time c. Comming againe afterward to Carterius And doest thou thinke therefore that this good

creature The creature whatsoeuer or whosoeuer it be that cannot moue him liuing here below saue onely to wrath otherwise then in that he hath beene vouchsafed grace in Iesus Christ and who likewise when he is exalted and taken vp into heauen acknowledging no glorie due to him saue in that that God is glorified cannot but take it an iniurie doue vnto him when any thing is attributed vnto him and cannot but bee readie to say as the Angell said vnto S. Iohn Apocal. 19. 22. Beware and looke well to thy selfe I am thy fellow seruant pointing also out vnto vs with Iohn Baptist the greatest that euer was borne amongst the sonnes of men and saying Behold the lambe of God that taketh away the sinnes of the world the propitiation for our sinnes is onely in his blood turne and betake your selues to him And moreouer our God will be praied vnto in his onely begotten In that grace and fauour purchased through that sacrifice of the Crosse in the vertue and power of his one onely sacrifice made vpon the Crosse for as much as it is hee onely that may and hath power to be both the sacrifice and the sacrificer together all the sacrifices washings purifying of the law hauing relation to no other but this of his which was without spot or blemish all their blood to his blood and all their deathes to that one death and passion of his who likewise alone could as being God and man suffer and ouercome cast downe himselfe into the center of the earth and raise vp himselfe againe farre aboue the heauens be a curse and a blessing and finally laid prostrate by death and raised vp to life all at once And therefore is it said by the Prophet Esay 53. Esa 53. He hath offered his soule an oblation for sinne The good will and pleasure of the Lord shall prosper preuaile in his hand He was pearced for our misdeedes Esa 63. He hath taken vppon him our iniquities c. Againe He alone hath trod vppon all our enemies in his wrath No one of the people hath helped him he was alone to treade the wine-presse Heb. 10. Hebr. 9. 2. Ioh. 1. c. And he did it saith the Apostle When in the fulnesse of time he abolished sinne by the offering vp of himselfe He was made a propitiation for our sinnes Hee hath sanctified vs by the oblation of his bodie once offered and hath consecrated for euer those whom he hath sanctified Which thing all the blood of all the Saints from righteous Abell vnto the last Martyr could neuer haue accomplished No not though it had beene but for the sinnes of one onely man no not for the least sinne of that man not although this bloode had risen to the hugenesse of a great floode seeing there is no remission but in the blood of the Sonne of God and to seeke it any where else is to shed his blood againe Act 4.12 is to hold the same shed in vaine and this is to be guilty of it For S. Peter saith There is no saluation in any other There is not any other name giuen vnto men by which they may be saued That the fathers of the old Testament neuer sought for helpe or succour by praier but at the hands of the one onely God Eckius in Enchird And therefore we see proportionablie to this doctrine that the fathers of the old Testament did neuer offer vp or direct their prayers vnto any but to one God alone And this our aduersaries subscribe vnto for so also was it held for a point of sound diuinitie amongst them that seeking of helpe at God by prayer was a part of his seruice and worship due vnto himselfe alone They say that this was for feare that the people who otherwise were readie and apt enough of themselues therevnto should turne aside vnto idolatrie but this is to gesse and not to answere But at the least they confesse that this is the way to slippe into idolatrie The rest say That the fathers prayed not vnto the Patriarkes and Prophetes because they were as yet in the Limbes But this is a thing to bee disputed and debated by vs if here were any place But at the least there were Angels and those oftentimes conuersing and keeping companie with men and hauing therewithall the charge of countries and nations Henoch and Elias also had beene rapt and caried aliue vp into heauen and the latter of them in the sight of Elizeus And yet notwithstanding we do not reade that any people or particular man in so many ages did euer pray vnto any Angel or made choise of any to make intercession to God for him No more then euer Noe or his Sonnes did to Enoch or Eliseus to Elias the sonnes to the father or the disciples to their maister albeit as we know Eliseus were zealously affected to Elias My father the chariot and horsemen of Israel In the new Testament God alone is prayed vnto In the new Testament likewise as little notwithstanding that they hold That the fathers by the descending of Christ into hell were deliuered out of the limbes and caried vppe into heauen Fit matter for the children of Abraham the father of the faithfull to flie vnto him to call vpon him for aide and succour and so of the rest Notwithstanding also that many of the Apostles and disciples suffered presently after for our Lord as Iames Steuen c. during the life time of Saint Peter Saint Paul and Saint Iohn Matter sufficient to serue that it should not bee kept close from vs that besides Iesus Christ wee haue them for our aduocates with God and for intercessors by vertue of their sufferinges and merites And the same may bee said of the holy virgine whome Saint Iohn ouerliued many yeares the aduocate at this day if wee will belieue them of the Church of Rome who at the least should haue beene excepted from these generall rules And here againe they say that the Apostles feared that this might be held for arrogancie in them And why on the behalfe of the Saintes of the old Testament and of the holy virgine Againe That they stoode in doubt least the Gentils should returne againe to their idols But that there might not so many duties of deuotion be lost and let slip could they not make some maner of dispatch or dispensation could they not deuise some way to cure and remedie the same And would they that these babish excuses should passe for currant reasons with vs and that against so expresse textes of the scripture What then say they doe you make no more accompt of the saints of those which haue suffered here on earth for the name of Christ and which now are ascended triumphantly with him vp on high c The honour that is due vnto the Saints 1. Cor. 12. Gal. 2. 2 Cor. 3. Act 9. 14. Tim. 4. Yes verily we honour them more then