Selected quad for the lemma: enemy_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
enemy_n	hand_n	lord_n	zion_n	1,188	5	9.7879	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A01335	Tvvo treatises written against the papistes the one being an answere of the Christian Protestant to the proud challenge of a popish Catholicke: the other a confutation of the popish churches doctrine touching purgatory & prayers for the dead: by William Fulke Doctor in diuinitie.	Fulke, William, 1538-1589.; Allen, William, 1532-1594. Defense and declaration of the Catholike Churches doctrine, touching purgatory, and prayers for the soules departed.; Albin de Valsergues, Jean d', d. 1566. Notable discourse.	1577 (1577)	STC 11458; ESTC S102742	447,814	588

their infinite abuses and blasphemies of their masse then is our celebration the very true communion of the body and blood of Christ and theirs a very wast of Gods worshippe a canker of religion c. and a very blasphemy of all blasphemies that euer were vttered sith the beginning of the world whereby euery scalde hedge priest is made not only equall but also superior to Christ him selfe whom he presumeth to offer who could not be offered by any but by him selfe 3 The deuill which is the olde serpent knowing by longe experience and often proofe that the holy Masse is the chiefe bane of sinne and his wicked kingdome hath euer from the beginning shot at this marke by all the cursed indeuours of wicked heretikes to roote out that stronge garde of vertue and pillour of deuotion religion How so euer they dissemble at their first interaunce the deuill hath that fetch in his false heade in all times of such toyle and perturbation of religion To which horrible indeuour though he hath for our sinnes and deseruing put greater force and wroght with more aduantage then euer before yet till the latter daye and ●onne of perditions appearing which is vnknowne to him he shall not bring it to passe The law the sacrifice the priesthoode the altar of the newe and eternall testament prefigured by Melchizedech perfected by Christ shall stand with and in the holy Church till the worldes ende It is not your bare breade and borde not your Ministers nor your Seniours nor Elders nor your Nuper intendents nor what so euer you lift be called that shall out face Gods Church She hath by the spirite of God beaten downe your proudders the Arrians the Macedonians the Anabaptistes and all your predecessours And now I tell you and be bolde of it as old as our mother waxeth as contemptible as you make her so litle as you regarde her she will once yet in her olde dayes gyue the Zwinglians the Lutherans or of what other straunge souldier so euer your campe standeth an open ouerthrowe For if Hell were broken loose and the gates open it coulde not preuaile VVe haue our Priesthood confirmed by a faire othe we haue our mothers righ● by an open promesse established 3 This part of the chapter conteyneth nothing but blasphemous boasting and more then ruffianlike rayling First that the deuill which loueth the masse better then he doth holy water shall not abolish it vntill the last day and sonne of perditions appearing I doubt not but the deuill will doe all that he can to vpholde it to the ende of the world and whether he shall preuayle or no I will not dispute but this I will boldely affirme because I haue good warrant that the sonne of perdition who long agoe appeared and is now already greatly wasted and consumed with the breath of Christes mouth which is his holy word shall togither with the masse and al them that obstinatly defend it be vtterly abolished at the glorious appearing of our Sauiour Christ in the ende of the world and from thence forth with him be cast into the lake of fire and brimstone there to be burned with the deuill and his angells world without end 2. The. 2. Apoc. 19. 20. Secondly he sayth that our bare breade bord ministers c shall not out face their Synagoge of Satan which he calleth the Church of god But the Lordes table with the breade and wine which we minister in remembraunce of Christes death and bloode shedding which our ministers Seniours or elders and Byshops or superintendents when they shall be all approued by the word of God shall be able to abyde the iudgement of God and be allowed for disposers of his mysteries and ministers of Christ when your aultar transubstantiation renting of the Sacrament in peeces robbing the people of the blood of Christ worshipping of creatures c with your Pope Cardinalls Priestes Monkes Friers Chanons Nunnes and all the rest of that romish rable hauing no testimony out of the word of God either of their names or of the signification of their names shall be condemned of heresie hypocrisie Idolatry and blasphemy and haue the rewarde that to such horrible profaners of Gods holy ordinance apperteyneth Thirdly you boast that your church hath beaten downe our prowders the Arians Macedonians Anabaptistes It was the Church of Christ that ouerthrew those heretikes not your Antichristian assembly of heretikes And therefore I tel you and be bold of it that olde rotten whore of Babylon your mother in whose name you threaten vs as one priuy of her mischieuous and malitious deuises shall neuer bring to passe that pestilent plat forme which was concluded against vs in the conspiracy of Trent The Lord shall mainteyne his Church as he hath done hitherto in spite of the deuill and the Pope for all their cruelty treason periury truce breaking and most vnnaturall murdering But of all other blasphemies who can abide this that your priesthoode in the deuills name is confirmed by a fayre othe Psal. 110. O Lord who would euer haue thought that any which professed the name of Christ would euer haue challenged vnto them selues against Christ that which neuer any Turke or Iewe durst presume to boast of What will you leaue to Christ O you hell houndes when you take from him both his kingdom and his priesthood yea his eternall diuinitie and euerlasting natiuitie For vnto whom so euer the priesthood is confirmed by othe of him that sayd Thou art a Priest for euer according to the order of Melchizedech to him is confirmed an euerlasting kingdome and an euerlasting priesthood of the same it is sayed The Lorde sayed vnto my Lorde sitte thou on my right hande vntill I make thy enemies thy foote stoole to the same it is sayed that The scepter of thy power The Lorde shall sende out of Syon rule thou in the middest of thine enemies finally take the priesthood confirmed with an othe and take the whole Psalme vnto you O Lucifer whether wilt thou clime wilt thou not be content with the olde Lucifer to be like vnto the most highest but wilt thou thrust downe the most highest him selfe euen the son of God from the right hande of his father and sit at the right hande of God thy selfe O ye that woulde see how Antichrist sitteth in the temple of God boasting him self● to be God and exalted aboue all that is called God or worshipped as God drawe nere and harken what he saith of him selfe by one of his blasphemous mouthes Our priesthood is confirmed vnto vs by a fayer othe Psal. 110. For seeing he alleageth the Psal. 110. to confirme his saying he can not excuse or qualifie the matter by that generall royall priesthoode which all the children of God haue through Christ their heade to offer vp spiritual sacrifices vnto God. 1. Pet. 2. Apo. 2. For that priesthoode which he challengeth by othe is to offer a sacrifice

patrum which they say is but an edge and border of hell But Christ maketh hell one place and Abrahams bosome an other and not that onely but the one farre from the other yea a great distaunce betwene the one and the other therfore no edge nor border of hell but a place of comfort an high place for the rich man loketh vp and seeth a farre of Lazarus in the bosome of Abraham who was a true childe of Abraham by fayth for fayth maketh children vnto Abraham Rom. 4. And euen as faith was imputed to Abraham so is it to all that be his children by fayth as well as it was to Abraham if righteousnes belongeth to Abrahams children the reward of righteousnes also pertayneth vnto them therefore Abrahams bosome was open to receiue all the children of Abraham euen as the bosome of God was ready to receiue Abraham because he was his sonne through fayth And now to confute your vaine reasons which eyther be manifest wrestinges of the holy Scripture or else are builded vpon the authority of mortall men First you allege that the place into which Christ descended was called a lake without water in which the godly fathers were Zachary 9. but this is so euident an abusing of the word of God that he which doth only reade that verse of Zachary in the originall tongue must needes confesse that those wordes haue an other sense for God there contineweth his speaking to Ierusalem or the daughter of Syon saying he hath deliuered her prisoners by the bloud of her couenant from the lake without water that is from miserable and desperate captiuity where appeared no comfort For the pronoune thou is of the feminine gender wherefore it is most cleare that this is not spoken of Christ but of the Church of christ As for the common translation which turneth the feminine gender into the masculine the first person into the second with manifest deprauation of the sense is not to be admitted in this case Nowe that prison which you bring out of 1. Pet. 3. is the prison of the damned soules into which S. Peter doth not say that Christ descended but that he came in the daies of Noe by his spirite and preached to those that were then disobedient and therefore are their spirites now in perpetuall prison and torment And this is the true and naturall sense of S. Peters wordes which by meanes of that predicate errour rather then of any great obscurity in them hath bene diuersly wrested by expositors The wordes of Irenaeus may be well vnderstoode of Christes comming downe from heauen to saue mankind which deserued iust condemnation for sinne rather then of his descending into hel and the name of Adam seemeth to be taken in these wordes rather for a noune common then for a proper name He hath wordes towards the latter ende of the fift booke that sound more like to this matter where he sayth Cum enim Dominus in medio vmbrae mortis abierit vbi animae mortuorum erant post deinde corporaliter resurrexit post resurrectionem assumptus est manifestum est quia discipulorum eius propte● quos haec operatus est Dominus animae abibunt in inuisibilem locum definitum eis à Deo ibi vsque ad resurrectionem commorabuntur Seing the Lord went in the middest of the shadow of death where the soules of the dead were and afterward arose corporally and then was taken vp it is manifest that the soules of his disciples for whom the Lorde wrought these thinges shall goe into an inuisible place appoynted for them by God and there shall tarry vntill the resurrection Neuertheles out of these wordes can nothing be necessarily enforced but that the soule of Christ when he was deade was in the place of the godly that were deade before him which no man denyeth If you vrge that he was in the middest of the shadow of death I aunswere that is a phrase of the Scripture signifying that he was verely dead and that death had him in possession after which maner of speach S. Peter sayth that God raysed him agayne loosing the sorrowes of death and you your selfe count it a blasphemy to say that he suffered any torments in hell after his death and Irenaeus him selfe affirmeth that it was such a place as all his disciples shall rest in vntill the time of the generall resurrection which plainly ouerthroweth your fantasy Eusebius Emissenus helpeth you as litle as Irenaeus for he speaketh rhetorically of the glorious victory that Christ obtained against hel the power of darkenes by his death and passion and descending into hell whose words if you would expounde grammatically you will make a mad sense of them he shal be smally beholding vnto you But it is plaine enough except it be to him that wil seeke confirmation of errors out of that which is truely spoken that he meaneth that the effect and power of Christes death mightely vanquished the power of hell eternal damnation not which it had actually ouer the godly but which by the iustice of God it should haue had if his sacrifice had not purchased mercie And therfore he saieth Aeterna nox the euerlasting night which adiectiue is referred also to the gnashing cheines of the damned For it was eternall not temporall damnation from which they were deliuered by Christes death And therfore that fond shift which M. Allen imagineth which he saith may seeme like to be the authors meaning is not worth a straw as being enforced and brought to the wordes by him not expressed in them by Eusebius But when these wil not helpe the supposal of S. Augustine is set downe which because it is but the authority of a man him not constant with him selfe alwayes it is not of sufficient weight to beare downe the testimony alleged out of Gods word The same man contra Felicianum ad Optatum cap. 15. writeth these words Si igitur mortuo corpore ad paeradisum anima mox vocatur quenquam ne adhuc tam impium credimus qui dicere audeat quoniam anima saluatoris nostri triduo illo corporeae mortis apud inferos custodiae mancipitur If therefore the body being dead the soule is immediatly called to paradise beleue we yet that there is any man so vngodly that he dare say that our Sauiours soule in that 3. daies of his bodily death was committed to prison in hel c. In these words he semeth vtterly to deny that he came in that prison of hel You wil say he denieth that he tarried there so long but not that he came not there at all But then marke this reason if the soules of good mē immediatly are called to paradise much more was Christes soule immediatly receiued into paradise who committed the same into his fathers handes 5 Let the enemies of Gods trueth come now and denie if they cā for shame that Gods iustice for sinnes remitted reacheth not sometimes

present it selfe before the seate of Gods glory nor stand in his sight that hath any blemish of sinne any spotte of corruption any remnaunt of infirmity There may no creature matche with those perfect pure natures of spirituall substance in the happy seruice of the holy Trinity that is not holy as they be pure as they be and wholy sanctified as they be Nothing can ioyne with them in freedome of that heauenly city in the ioyfull estate of that triumphant common welth that is not purified to the point and by the worke of Gods owne hande fully fined and perfected This is the new City of Hierusalem which the holy Apostle sawe by vision Nec in eam intrabit aliquid coinquinatum Nothing shall entre therein that is defiled It is the Church without spotte and wrinkle it is the temple of God it is the seate of the Lambe and the lande of the lyuing Nowe our kinde notwithstanding our pitifull fall and singular frailetie with exceding corruption and vnaptenesse both of body and soule hath yet by Christ Iesus our Redeemer the assurance of this vnestimable benefit and the fellowship of perpetual fruition with the Angels To whome as we must be made equall in roume and glory so we must in perfect cleannes be fully matched with them For it were not agreable to Gods ordinary iustice who in this earthly sanctuary expressely forbiddeth the oblations of the vncleane that he shoulde in the celestiall soueraigne holy acknowledge any nature that were not pure and vndefiled or make mans condicion not abettered equall to the dignity of Angels that neuer were reproued whereby vniustice might appeare in God or confusion in the heauens common wealth where onely all ordre is obserued And though mans recouery after his fall be wroght by Christ. and the perfect purgation of sinnes by the bloude of him that only was with out sinne yet it was not conuenient that the might of that mercy shoulde worke in this freedome of our willes with out all peine of the party or trauell of the offenders VVhereof mān streight vpon his miserable downe fall as S. Ambrose excellently well noteth had warning by the fiery sworde holden at the entraunce of paradise therby putting him in remembraunce that the returne to blesse so sone lost shoulde be through fiere and sword hardely achieued againe Therfore if any man thinke the onely forgiuenesse of our sinnes past sufficient either for the recouery of our first degree or the atteining of further dignity in the glory of the Sainctes he seeth not at all what a deepe stroke sinne hath set in mans soule what filth and feeblenesse it hath wroght in the body what rule and dominion it beareth in this our mortality what care all perfect men haue had not only in the healing of the deepe wounde but also in purging the reliques and fall abbating the abundant matter thereof And yet when mā hath with all his might wrastled with the poure of sinne being in this estate he can not be able to recouer the worthinesse of his creation much lesse the passing honour and ende of his redemption Let him washe and water his coutch with teares let him weaken his body with fasting and humble his hearte with sorow Happely the fiery sworde shall not hinder his passage after his departure yet till the separation of the body and the soule full freedome from sinne or perfect purgation thereof excepting the priuilege of certaine can not be fully obteined VVherein yet mercy at the ende hath the chiefe stroke by which the soule that was the principall vessell of sinne and no lesse abased then the body shall out of hande in the perfectest sort obteine the purity of Angels and fellowship with them for euer CAP. VI. 1 ONce againe I pray you note this orderly proceding looke when he maketh such a liberall promisse as in the chapter going before the performance shal not follow by and by after but by interlacing of other matter it shall be first out of minde and then he may better keepe his credit when he goeth about to performe it Yere while he would in all the hast make direct proofe by holy Scripture of the doctrine of purgatory but now as though purgatory were already proued he will shewe for what vse it serueth namely to clense and qualifie the soule of man that it may be meete to enter into the holy places And for this purpose he sheweth at large which might haue bene vttered in briefe that the corruption of mans sinnefull nature is so great and the perfection of dignitie whereunto we are called so high as man except he be throughly purged is no meete person to be partaker therof But lest he should be thought here to forget the perfect restitution by Christ he confesseth the perfect purgation of our sinnes to be wrought by his blood yet he sayth it is not meete that the might of that mercy should worke in this freedom of our will without all paine or trauell of the offenders This is to geue with one hand and to pull away with the other hand But that this enemy of the crosse of Christ shall not thus passe away with his reseruations and exceptions that which he graunteth we will take at the hand of God and not of this vnpure blasphemer who by his holy spirite teacheth vs that the blood of Christ doth purge vs from all our sinnes being washed by him we are throughly cleane Iohn 13. So that although our sinnes were as redd as scarlet they are made as white as snowe Esay 1. Then being throughly purged washed clensed as white as snow we are made capable of the heauenly inheritaunce and the fruition of eternall glory And if any man had rather beleue an Angell before M. Allen an elder of the heauenly consistory sooner then a yong palting proctor of purgatory Let him heare what is sayd to S. Iohn in his reuelation 7. cap. whereby is declared by what priuilege al the faithfull departed appeare in innocency before the throne of god These are they sayth the Angel that came out of that great affliction and haue washed their stoles and made them white in the bloud of the lambe therefore they are in the presence of the throne of God and serue him day and night c. Mark here that they which came out of this great affliction were not purged thereby after M. Allens fantasy but that they washed and made white their garments in the bloud of the lambe by whose righteousnes they being clothed may appeare in innocēcy before the throne of god As for that which is cited out of Ambrose of the fiery sword is ment of the sorrow of repentaunce and with no equity can be racked to the paynes of purgatory 2 I maruell not now to see the Prophet seeke not only for the remission of his greuous sinnes but to be better cleansed to haue them wholy blotted out to be made as