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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
authority_n	bishop_n	power_n	priest_n	3,143	5	6.9053	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A68146	A theologicall discourse of the Lamb of God and his enemies contayning a briefe commentarie of Christian faith and felicitie, together with a detection of old and new barbarisme, now commonly called Martinisme. Newly published, both to declare the vnfayned resolution of the wryter in these present controuersies, and to exercise the faithfull subiect in godly reuerence and duetiful obedience.	Harvey, Richard, 1560-1623?	1590 (1590)	STC 12915; ESTC S117347	120,782	204

thy faith and thy church vnlesse their apostasie heresie and Martinisme preuaile and those goods which as thy Apostle S. Iames teacheth vs came from aboue by former good instruments be rauened and bribed and pulled away by these wicked instruments these mad dogs these infamous libellors from our feet and heads from our tables and studies from our mouthes and hearts to feede hounds to dresse whores to multiplie helhound and whore-hound ruffians swearers harebraines vnlesse we be desolate and forsaken without our owne patrones without tutors of our own without our owne Iudges as other men haue all of their owne without the possession and fruition of our own or rather of thy goods to the derision of thy omnipotent power to the contēpt of thy reuerend word to the ouerthrow of thy catholicke and apostolick church of thy faithfull and true bishops and priests which haue authority euen frō the great commission of thy holy spirite to be chargeable to the hearers and professors of the faith 2. Thessal c. 3. v. 8 9. in the dayes of this life and haue a more singular praeeminence then any other in the life of the resurrection Dan. c. 12. v. 3. which are the chiefest pillars in thy common-wealth that being in honor and reputation and enuironed with many godly Centurions defenders with many louing Dauids meeke Mosees and liberall Salomons the whole glorie and euery part thereof shall redound to thee ô father of heauen now in the last times and yeares of the world and continue euermore by thy mightie will as it did in the beginning of the law and the dayspring of the gospel when true zeal was earnest in enriching thy flock and tyrannie onelie occupied in empouerishing it when it was true religiō to confirme the estate of thy preachers and execrable atheisme to enfeeble them when it was esteemed for right diuinitie to obey God more then man for prophane Iudaisme to serue God and Mammon much more to serue Mammon and God after the Iewish cōstruction and antichristian manner that triumpheth in the name of bloud which is but aërie of seede which is but fierie of elementarie and minerall accidents which are but earthie and watrie of those bodilie blunt and sharpe properties and casual endowments which make the life tedious vnto men of this world and odious to thy maiestie in the world to come vnlesse they be consecrated to thy blessed lambe and dedicated to the vse of thy holy Church whose internall prosperitie first then externall is regarded of all good men howsoeuer these new putfoorths dronken textuals brainsick templaries monstrous protesters play the verball sophisters throughout their whole generations Now deere Christians let vs labour continually to bee deere to God let vs not vndoe the whole bodie for the faults of some parts let vs not for a worldly hope lose a heauēly certainty for accidentall shadowes essential substāces for indifferent ceremonies necessary lawes the good wheate for the cockle in the fields the fruitful trees for the fruitles hawty brāble in the woods for the fraile loue of a man the endles loue of our God his lambe that teacheth vs only to flie from the sin not the goods of the world but vse them godly and canonically Let vs I beseech you dulie consider the word of the Lord of hostes vnto Zachary his prophet which biddeth vs Execute true iudgement and shew mercy and compassion and that none imagine euill against his brother in his heart cap. 7. vers 9. Let vs daily and instantly pray vnto God to illuminate our knowledge with his heauenly empireall light to establish our faith to multiplie his gifts and graces vpon vs that wee sing with the spirit and with the vnderstanding as S. Paul our great doctor hath said If God be on our side who can be against vs who spared not his owne sonne but gaue him for vs all as a lambe to death how shall he not with him giue vs all euen all things also Rom. c. 8. v. 31 32. Let not vs make our selues worse then the heathen or reuerence our religious fathers bishops lesse then they did their holy men accounting their priests and pastors for nobles princes and their princes nobles for priests pastors of the people as Homer nameth metaphorically Agamēnon the prince of Graecians the pastor of the people Hector the prince of Troians the bishop of men as Sophocles and the other graue and sententious Tragedians call their prophetes princes and namely blinde Tyresias for being a prophet is called a king euen of a king as Virgil familiarly knowne to yoong schollers calleth Anius a king and a priest or as Moses rather telleth vs in his diuine iudgement that Melchisedech was the prince of Salem and the priest of God Genes cap. 14. v. 18. and S. Paul to preuent glossary cauils nameth him king plainely by the worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is the ground or foundation of the people whereon they build their cōfidence and strength Iesus being the corner stone Heb. c. 7. v. 1. and who hath not heard of the kingly prophete Dauid of Hermes that was a philosopher a priest a king and therof was among other Aegyptian princes named Trismegistus or thrise excellent Let not vs English men make our selues worse affected towarde Gods Church then our forefathers haue beene before vs whereof some leauing their crownes some their royalties some their riches deuoted themselues wholy to the orders of the Church and bestowed their liues and liuelihoods vpon Gods ministrations and seruices as some readers know very well besides diuers examples of other forraine chronicles iudging the name of a diuine better then of a man and the title of Gods priest as ioyfull and honorable with men and Angels as that which is the very best of all titles Let him that is taught in the word minister vnto him that teacheth in all good thinges who goeth a warfare at his owne cost who planteth a vineyard and eateth not of the fruite thereof who feedeth a flocke and suffereth another to deuour the milke saith S. Paul the mightie Apostle and Bishop of the Gentiles Galat. cap. 6. vers 6. what true Christian man will once doe otherwise vnto an other then he would in that others place á paribus causis should be done to him saith Christ the almightie Sauiour Math. c. 7. v. 12. Let vs not follow Aërius the hereticke whose opinion concerning the equalitie of Bishops and Priests Epiphanius confuteth l. 3. haer 75. but rather satisfie our selues with the confutation thereof in that place then seeke new shifts for him and starting holes for that sentence of S. Ierome pronounceth a bishop to be a priest because they are diuers orders as a man might say in that phrase without confounding the degrees the same man which is a doctor is a maister but it doth not by conuersion iudge a priest to be a bishop a maister to bee a doctor Or if the

owne kingdome by striuing to pull downe the kingdome of Christ he wanteth no diuelish angels no ministers no instruments to serue his turne such as those leopards souldiers which troubled and garded Ignatius and the better he vsed them in wordes the worse and more insolent they were as it is recorded in his epistle to the Romans he hath kings and kaysers counsellers and nobles secretaries and writers lawiers and diuines physicians and many hirelings at commaundement the diuelish world is too full of the diuell would to Christ he had lesse stroke among the professors of Christ O generation of vipers how can yee speake good things when ye yourselues are euill for out of the aboundance of the hart the mouth speaketh Matth. c. 12. v. 34. How can you once thinke that you haue a true spirit when neither Moses nor Paul can make you not to rayle vpon the fathers and iudges of the land nor to curse the rulers of the people Exod. c. 22. v. 28. Acts c. 23. v. 5. Yet you that be true Christians lift vp your heads as Stoflerinus saith in the yeare 1524. after that he foresaw the chaunges which were then like to come creeping or rushing into the world I had thought not to haue proceeded any further in the rehearsall of more examples but yet behold more wicked enemies of the lambe of God the men are too notorious and their writings are too famous Italy in old times the true mirrour of vertue and manhood of late yeares hath beene noted to breed vp infinite Atheists such as Caesar Borgia was that vsing or abusing himselfe in his life to contemne religion despised it on his deathbed as Sanazarius writeth l. 2. epigr. or as Alexander the sixt or as Leo the tenth either of the two as irreligious as beastly Neronious as Nero him selfe as the same excellent poet and knight surnamed Sincerus for his honesty Actius for his industrie hath written but of chiefest name those three notable pernitious fellowes Pomponatius a great philosopher Aretine a great courtier or rather courtisan the grandsire of all false and martinish courtiership and Machiauel a great politicke Pomponatius embracing the poisonous doctrine of Aristotle and Plinie openly disputed before the Pope and writ a Booke against the immortalitie of the soule with such force of subtle reasons and philosophicall persuasions that he was thought to bring Leo the tenth then raigning into his profane and diabolicall opinion as Iouius an humanitian bishop saith a good vicar of Christ no doubt and well grounded in the doctrine of resurrection which is able alone to confute euen annihilate all such bookes and libels whatsoeuer both for the diuine and most soueraigne authoritie of the makers and authors therof and for the necessitie of the word it self to maintaine Gods promisse and mans dominion ouer brute beasts Aretinus a man or rather by morall metamorphose a beast of a most viperous hellish spirit in all kinde of diuelishe impiety Vnicus and otherwise not so in which respecte like enough neither Gesner nor Simler iudged him worthie to come into their libraries amōg other writers although some Italians his vngracious disciples haue called him diuine Peter Aretine porter of Plutoes diuinitie or much like Tullies diuine wit of L. Lucullus or Ouids God is in vs and Romish diuinity which may euer haue a new stampe from his holines and other such Rhethoricall and poëticall lauish hyperbolees he I say of all other was the arrogantest rakehell and rankest villen sauing your reuerence that euer set penne to paper like cursed Sodomites iesting and sporting at that which good men in naturall modestie are ashamed to speake of Gen. cap. 19. vers 4 5. His horrible most damnable booke of three impostors his impudent infamous Capricio or Apologie of Paedarastice prooue him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a very incarnat deuill you may call it and one Martin-marprelate of late hath done such a kinde of worke for very 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and nothing els But Aretine spake ill of that heauenly God he knew not and perished through his owne carnall corruption as Peter the true Apostle hath deuined as it were of this outcast 1. Epist c. 2. v. 12. whose delight venerie was his death as the tribe of Beniamites not only the citie of Gomorrheans gonorreans was destroied for this sin Iudges c. 19. when God had giuē him vp vnto vile affections whereby hee left the naturall vse of women he burned in lust toward men and wrought filthines with men Rom. ca. 1. ver 24 27. a shame it is to name those things which are done of such men in secrete Ephes c. 5. v. 12. Now God for his Christes sake keepe all students and all Christians from any such desperate minde from such monstruous and vnprofitable singularitie and out vpon al such Satanish bookes that are printed I thinke in the deuils name and goe about euen like hungrie beares seeking whom they may deuour as it were in very extreme contempt of the lambe of God of the grace of God of euerlasting trueth of that most blessed vnion and singularity of true faith Aegyptians are a vaine generation and fitter to innouate matters then to gouerne present things saith Q Curtius l. 4. the pictures and patterns of our friuolous Atheists and Reformers both in this point very Gypsies Yet Machiauel not so ill as Aretine yet Machiauel too ill God knoweth this vnchristian master of policie raysing vp Nicolaites now of his stampe as Nicholas an Apostata did among the seuen Deacons is not afraid in a heathenish tyrannical spirit l. 2. of warly art in the person of Fabricio to accuse the gospel of Christ and the humilitie of the lamb of God for the decay of the most flourishing and prosperous estate of the Roman Empire which fell by the owne idlenes and follie as himselfe confesseth l. 7. and as other estates are ouerturned by it the mother and nurce and wife of all euil saith my honourable Lord of Essex to his Souldiers a mother that beareth none but bondemen a nurce that feedeth none but dulpates a wife that marieth none but vnthrifts His discoursiue accusatiō is in many mens hands I would to God the intended effect of the discourse were not in some mens harts howbeit the same is learnedly cōfuted not only by a religious french protestant whose commentaries are extant written ex professo against Machiauel and his antichristian groundes of gouernment but also by no vile Papist much named and read among students I meane Osorius in his Nobilitate Christiana l. 3. where it is notably proued by many worthy diuine and humane histories that christian humilitie and the profession of the lambe of God is not any hinderance to the right fortitude beseeming the people of God but rather a very great and principall furtherance of their valiant and inuincible acts in fighting Gods owne battels and seeking not their owne glorie but the kingdome

earth and prooue but runnegates and vagabonds in the earth and not be able to keepe themselues that disdained to bee their brethrens keepers and defenders Math. c. 26. v. 24. Gen. c. 4. v. 9 10 11 12. Let no man speake ill of them that be in authoritie or reuile the High priest so as Martinists doe not in calling him mildly painted wall but ragingly very Cayphas him selfe who doubted of Christ whom he hath professed mightily in worde and deede who rent his clothes in horror of Christs diuinitie which he hath in daylie Prayers and euerie way acknowlodged and maintained honourably and hartily but they can be content that as Cayphas was the diuels high priest so the electors and fauourers of our gratious archbishop should be reputed diuels and rakehels and none but these most rebellious and hereticall Iacobites reformers good liuers Let no man thinke to make a doctrine of one mans head but follow the diuine and sweete counsell of S. Paul and learne to goe the right way to the truth of the gospell not in dissimulation and flattering our selues with the fashions of worldlings but in plaine and sincere dealing without bitternesse or disdaine against the Christian fellowship of the church euer taking heed thorough the holy ghost that we doe not with the ignorant and vnstable peruert the scriptures of S. Paul other as S. Peter warneth 1. Epist c. 3. v. 16.17 Galath c. 2. v. 14. Let vs consider that which Iulian the apostata writeth to Arsatius bishop of Cappadocia how christian religion groweth and spreadeth abroad because of the liberalitie that christians vse towards all men of all sortes and follow those primitiue Christians in all good nature vnlesse we be come to that apostasie iulianisme and martinisme which would neither see it grow or spread abroade but bannish it into the nouus orbis whether the ten tribes of Israëll went long before Portugals and deliuer it selfe another while into the outlandish deuises now loathing the Angels foode and Manna after these thirtie yeares O where are our renowned olde noblemen and yeomen of Britannie where be the cities and castles and victories which they were vsually accustomed to winne from their enemies are our hearts out of our bodies that we cannot vnderstand what belongeth to men of so manly a nation are british wits become now so brutish to iudge it manhood and counsell to robbe poore schollers of their rewardes prouided for their labours in minde as other haue rewards appointed for labours of bodie cannot the beast that hath a mans face bee content to be a Fox at fiftie and beguile many but it must be a woolfe and old dogge at seuentie and eightie and rauin all O let vs all looke about vs and see how the professed enemies of Christ the Saracens are at hande and insult vpon vs how they haue gotten Asia minor and great parts of Africke and in them possesse the foure chiefe patriarke cities of old christendom Ierusalem Antioche Alexandry Carthage how they are entred into the bowels of christian landes inhabiting the imperiall citie Constantinople thorough the idle armes and miserable discordes of Christian people which by self-will is growne more proude then valiant how the turkish Mahound like another Pharao or Nabuchodonoser threatneth the bondage of old Aegypt and the captiuitie of old Babilon how he hath conceiued Rome and trauaileth with Pope as Peter Ramus the most blessed martyr of Paris writeth in his diuine commentaries of Religion lib. 4. cap. vlt. Let not the diuell beguile vs with his shadowes and faces with his gallant broode and hospital knights and temporall church men to beleeue him more against the title of our ecclesiasticall Lords when he quoteth Luke c. 22. v. 26. then wee beleeue him when he citeth Math. c. 23. v. 8 9. against the title of our corporall Fathers and vertuous doctors but resist him faithfully and bid him hartily auoid Satan and tell him we must honour our fathers and masters our doctors and lords and all our betters who confesse they learne by these comparatiue texts not to bee impatient as the Gentils not to be vayne-glorious as the Pharisees not to be Lords ouer the faith or tyrannicall commaunders of the faithfull but to followe the example and life of Christ their Lord and Doctor to holde vp all with loue and peace to be meeke and lowly to helpe euen the meanest and regard the poorest Christian as hee washed and wyped the basest partes of his Apostles euen the very feete of them which the Lords and Doctors of the Gentils would neuer haue done for any cause to their seruaunts and schollers Iohn c. 3. v. 5 14. for bathing the feete may saue the life or preserue the health or refresh the body or doe some good and these effects to saue life to saue health to helpe the bodie to doe good are no abasements no disgraces no shame but manly regard neighbourly concord christian communitie and common-wealth Let not the proud and pompous challenges of the enuious men feare any yoong scholler in Christs schoole more then it disquieteth the elder sort which know assuredly that put forths mettall is in nature lightest in proofe weakest that audacious crakers are commonly fugitiues that vnablest workers are busiest worders that the chalenger is for the most part euer vanquished to day in the full who but he and to morrow in the wanes who would haue thought it the very stones crie out vpon them Let vs buy the truth and sell it not likewise wisedome instruction or vnderstanding Prouerb c. 23. v. 23. and speake euery one the truth vnto his neighbour Eph. c. 4. v. 25. Let vs euery one amend our owne liues in all dutie and thankefulnesse and still and euer behold marke know remember imitate worship honour serue adore and prayse the only true right Lamb of God that was made the sonne of man as we are to make vs the sonnes of God as he is that made and saueth crowneth men with his greatnesse and goodnesse for euer and euer Amen Autoris verbum ex Augustini epistola 163. ad Generosum Si ergo aliquid asperè diximus non ad amaritudinem dissensionis sed ad correctionem dilectionis valere cognosce Faults escaped Page 4. line 7. necessary read accessary page 7. line 15. c. 32. read c. 35. page 9. line 8. sesquiamus read sesquiannus pag. 14. line 7.1 1. Kings read 3. King line 10. 2. Cor. not 1. pag. 22. line 17. read iugling oracles of the East page 24. line 21. Senezar read Genezar page 40. l. 16. irrideri reade irridere p. 87. l. 9. Libanus read Libanius p. 96. l. 2. arrogantest read arrantst pa. ead for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 111. armes read armies p. 127. l. 30. oecomenikes read oeconomickes p. 131. l. 32. men read minded p. 136. l. 1. partibus read paribus p. 146. l. 13. for some reade the same