Selected quad for the lemma: friend_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
friend_n	adversary_n	become_v	enemy_n	880	5	8.1602	4	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A15082	A replie to Iesuit Fishers answere to certain questions propou[n]ded by his most gratious Matie: King Iames By Francis White D: of Div· deane of Carlile, chaplaine to his Matie. Hereunto is annexed, a conference of the right: R:B: of St Dauids wth the same Iesuit*	White, Francis, 1564?-1638.; Laud, William, 1573-1645.; Baylie, Richard, b. 1585 or 6, attributed name.; Cockson, Thomas, engraver.; Fisher, John, 1569-1641.	1624 (1624)	STC 25382; ESTC S122241	841,497	706

Cup the Blood of Christ. And Paschasius after him saith That the Flesh or Bread is not lawfully receiued without the Cup or Blood But whatsoeuer our Sauiour himselfe and his Apostles and their successours and the antient Church by perpetuall succession taught and practised a thousand yeeres and vpward yea euen the Latine Church it selfe and the Easterne Churches to this day the Romish generation exalting it selfe aboue God not onely presumeth to commit Sacriledge at home but it censureth the followers of Christs Testament of damnable Heresie Now that they may with some colour aduance their owne Tradition against the Ordinance of Christ they prie into euery corner and inuent friuolous Glosses and Pretexts as wee shall further perceiue by that which followeth in our Aduersaries Discourse IESVIT Hence wee may probably inferre That Christ gaue no speciall Precept thereof because Christ hath commanded no more concerning the vse of the Eucharist than what by the substance of the Institution and nature of the Sacrament we are bound vnto leauing accidentall circumstances belonging thereunto to be ordained by the Apostles and Pastours of the Church as S. Augustine noteth saying Our Lord did not appoint in what order the Sacrament of the Eucharist was to be taken afterward but left authoritie to make such appointments vnto his Apostles by whom he was to dispose and order his Church So clearely doth S. Augustine speake that Christ gaue no commandement to his Church concerning the vse of the Sacrament besides such as are contained in the substance of the Institution of the Sacrament of which kinde Communion vnder both kinds cannot be as hath beene prooued which will farther appeare by pondering the places alleadged to prooue a Precept ANSVVER Ecclesiasticall power to adde detract or alter any thing about Sacraments is confined to things adiaphorous and Saint Augustine in the place obiected speaketh expresly of these but the materiall parts of Sacraments belong to their substance euen as the matter of the heauens is of the substance of the heauens and the matter of the Scripture is of the substance of the Scripture And if in the holy Eucharist the Element of Wine is not of the substance thereof then the Eucharist may bee administred without wine also the kinde of the Element may be changed and milke or broath substituted in the place of wine and the Communion may be celebrated in wine without bread In all compounded things the moitie of the matter is the moitie of the substance and whatsoeuer Iesuited Romists teach I see not how their Laickes can truely say that they haue at any time in all their liues beene partakers of this Sacrament for if halfe a man be not a man then likewise halfe a Communion is not a Communion If they except That they receiue the Blood of Christ Consecutiue or by Concomitancie I reply This Answere solueth not the difficultie for I dispute of the materiall Element and the direct receiuing thereof and not of receiuing the blood of Christ spiritually or any other way Now the wine is a moitie of the substantiall outward matter of the Eucharist and therefore if they receiue not the wine they receiue not the one halfe of the substantiall outward matter of the Eucharist and consequently they receiue no Eucharist for as the poope of a ship the prowe being broken away is no ship and as halfe a cloake is not a garment to keepe a man warme so likewise halfe a Communion is no Sacrament And concerning the being of Christs Blood in the bread by Concomitancie I answere If this were granted they receiue not Christs blood Sacramentally but some other way for nothing is receiued Sacramentally but that which is caused by the words of consecration Ergo It is not there Sacramentally and consequently it is not receiued Sacramentally IESVIT The words of Christ Doe this in remembrance of me doe no wayes inferre a Precept of both kinds First because he said Doe this in remembrance of me onely of the Sacrament in forme of bread of the forme of wine not absolutely but conditionally Doe this as often as you drinke in memorie of me that the Aduersaries of the Church might not haue any the least plausible shew to complaine of her neglecting Gods Precept For this Precept Doe this being the onely Precept giuen by Christ to his Church as shall afterwards appeare and giuen absolutely of the forme of Bread conditionally of the forme of Wine there is no colour to accuse the Church of doing against Christs Precept by Communion vnder one kinde ANSWER The first reason vpon which you presume that our Sauiours words Doe this in remembrance of me are not Preceptiue in regard of Communion in both kinds is an emptie shadow without substance of matter Our Sauiour in your Tenet saith not Doe this as often as you Lay men communicate but whensoeuer you receiue the cup and drinke then doe it in remembrance of me But if this be the whole sence then Christs words must be resolued against sence in this manner As often as you Lay people drinke which needeth neuer to be done by you according to Romish Diuinitie Doe this nothing in remembrance of me Secondly Quotiescunque biberitis as often as you drinke maketh not the Precept conditionall in respect of the cup more than of the bread for in the very next verse it followeth Quotiescunque ederitis panem hunc as often as you shall eate this bread and therefore if as often as you shall drinke restraineth the speech in regard of the cup then as often as you shall eate restraineth the Precept in regard of the bread And Haimo saith Idem sensus est c. There is the same sence of Doe this being referred to the cup as of Doe this being referred to the bread But Doe this referred to the bread is a Precept Ergo Doe this referred to the cup is also a Precept But the Romanist infatuated with this conceit croweth as followeth That the Aduersaries of the Church might not haue the least plausible shew c. The Vermine is deceiued in calling vs Aduersaries of the Church for wee are fast friends to the true Catholicke Church and we are Aduersaries to Romists an vnsound Church no otherwise than Saint Paul was to the Galathians when he said Am I therefore become your enemie because I tell you the truth Gallat 4. 16. And touching the fancie of this Obiectour I adde That euen as when Saint Paul said 1. Cor. 10. 31. Whether yee eate or drinke or whatsoeuer thing else ye doc doe all to the glorie of God If these words should be resolued in this manner As often as ye eate and drinke doe this to the glorie of God the placing of this word As often restraineth not the speech from being a Precept so likewise when Saint Paul saith As often as ye shall drinke doe this in remembrance of me this manner of speaking altereth not his words from

in respect of your exact Iudgement and excelse Dignitie yet in regard of the Author it is a free will Offering intended to the honour of God and of your sacred Maiestie and to confirme your Liege people in right Faith and true loue and obedience of your most iust and gracious Gouernment As an Angell of God so is my Lord the King to discerne good and bad therefore the Lord thy God will be with thee 2. Sam. 14. 17. Your Maiesties Chapleine and Seruant FRAN. WH TO THE READER IT is now two yeeres since I was first called by my Lord Duke of Buckingham to conferre with an Honourable Person who as then began to make Reuolt from the true Faith and Religion professed in our Church By this Occasion J entred into a Disputation with one Mr Iohn Fisher a Jesuit the same person which was the Author of the two Bookes against which my younger Brother Dr Iohn White wrote his Way to the true Church and the Defence of the same After my first Conference with the aforesaid Jesuit ensued not long after a Second at which his most excellent Maiestie himselfe was present The Cause as J afterwards perceiued of his Presence was a gracious desire to recouer the foresaid Honorable Person out of the Fishers Net Then there followed a Third Conference betweene a most Learned and Reuerend Bishop and the said Jesuit intended to the same purpose Lastly his Royall Maiestie in his deepe Judgement hauing obserued by the former Conferences and especially by the second that our Aduersaries are cunning and subtile in eluding our Arguments brought against them but of no strength especially in particular Questions when they come to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and confirmation of their owne Tenet He was pleased to haue Nine Questions of Controuersie propounded to the Jesuit that hee might in writing manifest the Grounds and Arguments whereupon the Popish Faith in those Points was builded For his Maiestie in his owne Judgement and Experience knew most certainely That Romists are not able to confirme 〈◊〉 Faith either by sacred Scripture or by antient Tradition And therefore their manner is when they dispute with Protestants viua voce to auoid other Controuersies and to set vp their rest vpon the Questions of the Visibilitie and Authoritie of the Church Therefore the better to discouer their weakenesse and to plucke them out of their Fox-hole of Personall Succession and Vistbilitie the King imposed this Taske of writing vpon the Nine Questions Besides his Maieftie had experience of the mfaithfull dealing of Pontificians when they make Relation of such things as passe by word of mouth onely in priuate Disputations and hee well vnderstood 〈◊〉 the Cretising Jesuit had dealt with a 〈◊〉 Bishop and with my selfe For had wee beene Schoole-Boyes of thirteene yeeres old he could not haue made vs seeme more childish and vnskilfull than hee did dispersing Hundreds of Papers to his owne prayse and our disgrace Wherefore it was necessarie that some publique Worke containing the Grounds and Arguments of his part and the Answere and Replie on ours might be extant wherein neither his nor our Yea and Nay should take place sed res cum re causa cum causa c. the weight of matter on each part might testifie for it selfe Now who could command this to be done but the King himselfe who therefore made the former proposition of Nine Questions to the Jesuit that the World might see the vttermost of his strength and againe they might haue meanes to iudge rightly of our Cause and of our proceedings in handling the same Mine owne purpose at the first was to haue published in Print a Narration of my two Disputations and as farre as my Memorie would serue me I had to that end collected in writing the summe of those Conferences But obseruing afterwards by another Disputation which was printed that our Aduersaries will perpetually tumultuate and accuse of falsitie all things which passe not vnder their owne hands knowing also that my selfe could not exactly remember all passages of the Jesuits Disputation and mine there being not a word written at the time when wee disputed J deferred the printing thereof vntill this greater Worke was finished The Aduersarie in this Answere which his Friend deliuered the King hath disputed Eight of the Questions propounded by his Maiestie and he declineth the Ninth for Reasons well knowne to the World and in stead of a Disputation he passeth ouer that Article of deposing Kings with a Rethoricall Declamation But before the Nine Questions hee placeth a large Disputation prouided no doubt aforehand and expecting onely a prosperous Wind of Occasion to send it abroad touching the Rule of Faith concerning Scripture and Tradition the Notes of the Church c. Then to counterpoise the Kings Nine Articles he chargeth our Church with Nine remarkable Errors as he accounteth them Jn the former part of his Tractate is contained the summe and substance of the first Conference betweene him and me before the Lord Keeper and the Lord Duke of Buckingham Jn the Questions of Jmages Transubstantiation Communion in both kinds is contained also the summe of the second Conference but there are many Additions in each Question and hee handleth matters more exactly in his written Worke than hee did in his priuate Disputations J haue examined his whole Treatise and answered euery passage thereof printing his Worke verbatim with mine owne The World must take notice that I am a constant Preacher in a Pastorall Charge and therefore J could not ose such expedition as other men may which imploy their whole time strength in writing Besides my Worke being finished before Michaelmas last bath bin long in Printing by reason of the number of Quotations in the Margen These Citations are for this cause word for word out of the Authors placed in my Booke that the Worke may be more vsefull especially to such persons as want the benefit of Libraries and much Reading themselues J haue with as much diligence as morally a Scholler can vse collected my Testimonies out of the very Authors themselues The Reader shall not need to feare or distrust vnlesse where the Printer hath made Escapes which cannot alwayes be auoided in a Worke of this nature And I must entreat the Reader where he obserueth any Error in the Print to correct the same with his Pen. Neither must the vnlearneder sort be offended if they light vpon some hard passages because the matter it selfe is many times very abstruse and disputing with Aduersaries which are Sophisters I am compelled to vse Schollasticke tearmes and to turne their owne Weapons vpon themselues But so farre as I am able I haue endeuored to be perspicuous Of my Aduersaries I request nothing at all for it is in vaine But if they reply it shall be for their greater honour to set downe my Text as I haue done theirs And they shall but beat the ayre vnlesse they confirme the maine Branches of their