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
A26931	Full and easie satisfaction which is the true and safe religion in a conference between D. a doubter, P. a papist, and R. a reformed Catholick Christian : in four parts ... / by Richard Baxter.	Baxter, Richard, 1615-1691.	1674 (1674)	Wing B1272; ESTC R15922	117,933	211

blood which is shed for you 1 Cor. 11.25 This Cup is the new Testament in my blood And here no man denyeth a double Trope at least no man expoundeth it that the Cup or the Wine was the New Testament it self And yet it is as expresly said as it is that the Bread is the Body it self How then will they prove that one is spoken properly and the other figuratively III. There is no more found in these words to assert the Bread to be Christs Body than is found in a multitude of such phrases in Scripture asserting things which all men expound otherwise As in Joh. 15.1 I am the Vine and my Father is the husbandman Joh. 10.7 9. I am the door Joh. 10.14 I am the good Shepherd and know my Sheep Psal 22.6 I am a worm and no man which being a prophesie of Christ a Heretick imitating you might deny Christs humanity 1 Cor. 10.4 That Rock was Christ 1 Cor. 12.27 Ye are the body of Christ Mat. 5.13 14. Ye are the Salt of the earth Ye are the lights of the World Joh. 6.63 The words that I speak unto you they are spirit and they are Life Abundance such are in the Scripture as All flesh is grass Christ is the Lamb of God the Lyon of the Tribe of Juda the bright Morning Star the head Corner Stone c. And it is yet more fully satisfactory that the Hebrew constantly putteth is for signifieth as you may find in all the old Testament having no other word so fit to express signifying by And as Christ spake after that manner so the New Testament ordinarily imitateth As Daniel and the Revelation agree in saying of the Visions This is such or such a thing instead of this signifieth it So Christ Matth. 13.21 22 23 37 38 39. He that soweth is the Son of man the field is the world the good seed are the Children of the Kingdom the tares are the children of the wicked one the enemy is the Devil the Harvest is the end The reapers are the Angels And thus ordinarily IV. Yea the same kind of phrase used before in the Passeover teacheth us how to expound this Exod. 12.11 Ye shall eat it in haste It is the Lords Passeover vers 27. It is the sacrifice of the Lords Passeover V. Yea the ordinary way and phrase of Christs teaching may yet farther put us out of doubt For he usually taught by Parables and expresseth his sense by such assertions As Matth. 13.3 Behold a sower went out to sow c. Luk. 15.11 12. A certain man had two sons and the younger said c. Luk. 12.16 The ground of a certain Rich man c. Luk. 16.19 There was a certain Rich man c. Mat. 21.28 A certain man had two sons c. Vers 33. There was a certain housholder which planted a Vineyard c. The Gospel aboundeth with such instances which teach us how to interpret these words of Christ VI. But most certainly all those forementioned texts teach it us which expresly call it Bread after the Consecration If we will not believe the Holy Ghost himself who so frequently calleth it bread it is in vain to alledge any text of Scripture in the Controversie Now to feign a course of ordinary Miracles Greater and more than Christs and this to every Priest how ignorant and impious soever to pretend that every Pope and Bishop can for money sell the Holy Ghost or the Gift of Miracles in Ordination and all this when no eye seeth the Miracles when it is confessed that Angels cannot naturally see it yea when all mens senses perceive the contrary and all this because that Christ said This is my Body while abundance such sayings in Scripture yea the words about the Cup it self are confessed to be tropical and when the Scripture expresly telleth us that there is Bread Judge whether it be possible for Satan to have put a greater scorn upon the Christian faith or a greater scandal before the enemies of it or a greater hinderance to the Worlds Conversion than to tell them you must renounce not only your Humanity but all common sense if you will be Christians and be saved or suffered to enjoy your estates and lives VII Lastly It is ordinary with their subtilest Schoolmen to confess that this their doctrine of Transubstantiation cannot be proved from Scripture and that they believe it only because their Church saith it which must be believed and because that by the same spirit which wrote the Scripture the Church is taught thus to expound it So that all their faith of this is by them resolved into a phanatick pretence of Inspiration As I have elsewhere shewed out of Durandus Paludanus Scotus Ockam Quodl 6. li. 5. q. 31. Rada vol. 4. Cont. 7. a. 1. pag. 164 165. And no General Council ever determined it till that at Rome under Innoc. 3. Where saith Matth. Paris many decrees were proposed or brought in by the Pope which some liked and some disliked And this was 1215 years after Christs birth And Stephanus Aeduensis is the first in whom the name of Transubstantiation is found about the year 1100. CHAP. VIII Arg. 6. From the Nature of a Sacrament Arg. 6. THat Doctrine which by consequence denyeth the Lords Supper to be a true Sacrament is false The Papists doctrine of Transubstantiation by consequence denyeth the Lords Supper to be a true Sacrament Therefore the Papists doctrine of Transubstantiation is false The Major I know no man that will deny that we have now to deal with The Minor needeth no other proof than the common definition of a Sacrament and Christs own description of this Sacrament in the Scripture I. Aquinas concludeth 3. q. 60. a. 1. that a Sacrament is a sign and a. 2. that it is a sign of a thing sacred as it sanctifieth men and a. 3. that it is a Rememorative sign of Christs passion a demonstrative sign of Gods Grace and a prognosticating sign of future Glory And a. 4. that it must be Res sensibilis a sensible thing it being natural to man to come to the knowledge of things intelligible by things sensible and the Sacrament signifieth to man spiritual and intelligible Goods and a. 5. that they must be things of Divine determination c. But 1. If the Bread and Wine be gone there is nothing left to be a sign a Real sensible sign to lead us to the knowledge of spiritual and intelligible things If they say that the species of Bread and Wine is the sensible sign what mean they by that cheating word species Not the specifying form or matter but only the outward appearance And is it a true or a false appearance If True then there is Bread and Wine If false it is a false sign And what is that false appearance which God maketh a Sacrament of It is plainly nothing but the Accidents of Bread and Wine without the substance But 1. When they take the Cup from the

Full and Easie SATISFACTION WHICH IS THE TRUE AND SAFE RELIGION In a CONFERENCE Between D. A DOUBTER P. A PAPIST and R. A REFORMED CATHOLICK CHRISTIAN In Four Parts I. The true stating of our Difference and opening what each Religion is II. The true easie and full Justification of the Reformed or Protestant Religion III. The Protestants Reasons and Charges against Popery enumerated IV. The first Charge viz. Against Transubstantiation made good In which Popery is proved to be the SHAME OF HUMANE NATURE notoriously contrary to SENSE REASON SCRIPTURE and TRADITION or the Judgement of the Antient and the Present Church devised by Satan to expose Christianity to the Scorn of Infidels By Richard Baxter London Printed for Nev. Simmons at the Princes Arms in St. Pauls Church-yard 1674. and still continueth so to do And while I can say that I know of no Nobleman living who hath read more of my Writings than You have done all that know the End of Writing will consent that there is no Noble Name which I should prefer And as I long ago read in the Learned Spanhemius's Dedication of his Dubia Evangelica p. 3. to You well joyned with the famous Usher the predication of Your Judicium supra aetatem maturum rerum omnium cognitione subactum pectus and that as attested by the Illustrious Duke of Rohane the Most Sagacious Arbiter of ingenies And years and experience have been long adding to Your knowledge Being not a stranger to the Truth of this my self I have great reason to be Ambitious to stand right in Your esteem For who reverenceth the Judgement of ignorant Readers Or doth not reverence the Judgement of the Wise And therefore to give You an account of my self and of this writing Since I overgrew that Religion which is taken up most on humane trust by increasing knowledge I increased mens displeasure and my judgement not falling just into the mold of any Sect among Church-dividers there is scarce any Sect which doth not according to their various interests signifie their displeasure Some only by Magisterial Censures more credibly acquainting the world what they are themselves than what I am or what is my judgement But from others I take a meer slander for Clemency and as Philostratus saith de Dicto Phavorini Et dum Socratis cicutam non bibam aereâ privari statuâ non laedit Simple Christianity is my Religion I determine to know nothing but Christ Crucified and Glorified And I am past all doubt that till simple Christianity become the terms of Church-Unity and Concord the Church will never see Unity or Concord which shall prove universal or durable So certain am I that the Wits of the Learned much less of the Community of vulgar Christians will never arrive at the stature of Concord in numerous and difficult points Nor the marvellous diversity of Educations occasions temperatures and capacities be ever united in any thing but what is plain and simple And as Certain am I that the Universal Conscience of true believers will never unite in any thing which is not evidently divine And yet as certain am I that the forsaking of the determination of the Holy Ghost and the Apostles Acts 15.28 and of Pauls Decision Rom. 14. 15. hath been the Engine of Church-Divisions and many calamitous distractions to this day And that that blessed Prince who must have the honour and comfort of beginning the true healing and Concord of the Churches must pare off all their superfluities and leave them at best among their things indifferent and unite them on the terms of simple Christianity And as to Popery I have certainly found that the Cross Interests and Passions of Disputers have made us though really too distant to seem commonly about many Doctrinals more distant than indeed we are And that it had been better with us if such men as judicious Ludov. le Blank had had the stating of our Controversies at the first that differing words and methods might not have passed with either side for damnable errors in the faith I mean in the points of fore-knowledge predestination providence predetermination concurse original sin free-will universal Redemption sufficient Grace effectual Grace the nature of Faith Justification Sanctification Merit Good Works Certainty of Justification and of Salvation Perseverance c. For my knowing this to be true I am censured by those on one extream as too favourable to the Papists being indeed an Enemy to injury calumny uncharitableness or cruelty to any in the world But I am much more displeasing to the Roman party Because I know that One man is naturally uncapable of being the Monarch of all the world That the King of Rome as the Geographia Nubiensis calls him was never by Christ made King of Kings and Lord of Lords That he never was nor can be a Pastor at the Antipodes and over all the Earth or as far as Drake and Candish did Navigate That it 's a sorry Argument Monarchy is the best Government Ergo An universal Monarchy is best That the Government setled in Nature and Scripture is for Princes to rule Churchmen and all by the Sword and the Pastors of all particular Churches to rule their Congregations by the Church-Keys that is by the Word using Synods for due concord and correspondency And this much will do better than all the stir that the Clergies Ambition hath made in the world I know that the Pope standeth on no better a foundation than the other four Patriarchs And that he was but the chief Prelate or Patriarch in one Empire as the Archbishop of Canterbury is in England And that the Greek Church never took his Primacy in that one Empire to be of Divine Right For if they had they had never set up the Patriarch of Constantinople against him who never claimed his Primacy as jure Divino I know that the great Council of Chalcedon decreed Act. 16. Bin. 734. We following alwayes the definitions of the holy Fathers and the Canon have our selves also defined the same things concerning the Priviledges of the same Most Holy Church of Constantinople New Rome For to the Seat of Old Rome because of the Empire of that City the Fathers consequently gave the Priviledges And the one hundred and fifty Bishops most beloved of God being moved with the same intention have given equal Priviledges to the Most Holy Seat of New Rome Reasonably Judging that the City adorned with the Empire and Senate shall enjoy equal Priviledges with Old Regal Rome I know that their late Bishop of Chalcedon saith against Bishop Bramhall Survey pag. 69. To us it sufficeth that the Bishop of Rome is St. Peters Successor and this all Fathers testifie But whether he be so jure Divino vel humano is no point of faith Vid. Bellarm. 1.2 de Pont. l. 12. And Holden Analys fid l. 1. c. 9. p. 161. Multa sunt quae traditione universa firmiter innituntur puta S. Petrum fuisse Romae