Selected quad for the lemma: england_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
england_n	france_n	king_n	swear_v	2,584	5	8.7846	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

and atheisme it is the only direction of thy grace and holy Spirite according to thy word that can keepe vs within the bounds of good order of good conscience of good faith of good christianitie of god zeale toward the lambe of God without which zeale what are we but the children of wrath the sonnes of iniquitie the impes of perdition the mēbers of Satan the ministers of Antichrist very wretches and atheists We are called Christians ô make vs true christians ô regenerate a new heart in vs a right christian heart wholly and sincerely deuoted to the lambe of God The kings of France affect the stile and title of most Christian the kings of Spayne haue beene tearmed Catholici our Kings and Queenes of England haue lately beene called Defenders of the faith ô good God make al good kings and all good Queenes throughout al christendome and all their Subiectes most Christian Catholike Defenders of the faith and suffer not any christian or vnchristian foole to say in his heart there is no God there is no such lambe of God that taketh away the sinne of the world But aboue all other beyond all other woe be vnto thee Antichrist thou great enemie of Christ thou whore of Babylon thou abhomination of desolation thou holy father of infidelitie and reprobation thou vngodly god of perdition and damnation being the head of all euils not for time and influence as Aquinas distinguisheth but for that perfection of malice which is in thee by deuilish effects Part. 3. Quaest 8. Artic. 8. Some thinke thee to be the Turke as Melancthon in his common place on the fourth commandement some the Pope as Chemnisius in his Examen some both Draconites c. 8. Dan and Maior vpon the Epistles to the Thessalonians some neither as they which coūted Nero or one of the tribe of Dan or Luter to be he But god knoweth the prophesies of Ierem. touching the fall of Babilon in the 5. ca. throughout the prophesie of Daniel touching the king of lust and self-will c. 11. v. 36. c. 8. v. 23. and the reuelation of S. Iohn touching the same fall c. 17 18 19. and the description of the great whore the mother of the abhominations of the earth drunken with the bloud of the saints and the bloud of the martyrs of Iesus together with that declaration of Antichrists comming before the day of Christ sette downe by Saint Paul 2. Thessal cap. 2. vers 4 8. and other like Textes are by the censure of the soundest iudgementes examining all circumstances and appendices of that Text and that Reuelation most sensibly and visibly verified in the See of Rome and in the Pope the great bishop of that See whose intolerable pride tyrannising ouer all the kings and princes of christendome and exalting himselfe aboue all that is called God is gone before and whose ruinous shame foloweth after when it shal please God inuincibly to establish the kingdome of Christ Dan. c. 2. v. 45. and vtterly to ouerthrow desolate this kingdome of Antichrist the man of sinne the sonne of perdition the aduersary of Christ as God sitting in the temple of God and bearing himselfe for God as S. Paul writeth of him in the same epistle to the Thessalonians Let any indifferent diuine not ouer partially and vnreasonably transported with blind affection to that see vprightly and sincerely discusse the proper effects and accidents of Antichrist and I assuredly beleeue he shall not finde the like concurrence of those actions and qualities in any other creature but in the Pope whose doctrine discipline and whole regiment is notoriously knowne and whose corrupt liues displaid to the world in that high degree of their intollerable abhomination euen in the temple of God reueale a very incarnat Antichrist whose ecclesiasticall supremacie had nigh hand abolished all good ecclesiasticall doctrine and discipline But this common place of Antichrist and the whole anatomy of his ecclesiasticall doctrine and discipline requireth a larger discourse and may minister plentiful matter not of one treatise but of many treatises and whole volumes as already hath done to many notable learned men and some diuines in England I for this time am to leaue Antichrist with those other profane diuelish Atheists accounting no better of him then of them but rather abhorring detesting him in greater measure then any of them or then al they together by how much hee hath beene a greate enemy to the lambe of God more then any other I hasten to the rest yet I beseech you marke what the Prophet Esay saith against the idols of the deuil and for the lambe of God c. 46. v. 1. c. Bell is fallen Nebo is broken downe whose images were a burden for the beastes and cattle to ouerlade them and to make them weary they are sunke downe and falne together for they cannot ease them of their burden therefore must they goe away into captiuitie So farre against idolatrie then Christ the lambe of God speaketh prophetically as it were in his owne person v. 3. Harken vnto me ye house of Iacob and ye that remaine of the house of Israel whō I haue borne from your mothers wombe and brought vp from your natiuitie It is I euen I which shall beare you vnto your last age I haue made you I wil also nourish you defend you and saue you And seeing our last mention was of Antichrist marke also I pray you how the same Prophet in the very next Chapter or rather God by his Prophet more particularly and specially menaceth Babylon that is Rome v. 1. But as for thee thou daughter thou damsell Babilō sit down in the dust sit vpō the ground there is no throne ô thou daughter of Chaldaea for thou shalt no more be called tender and pleasant thy filthinesse shall be discouered and thy priuities shal be seene for I will auenge me vpon thee and will shew no mercie vnto thee as I doe vnto other Our Redeemer is called the Lord of hostes the holy one of Israel sitte still holde thy tongue get thee into some darke corner ô daughter of Chaldaea for thou shalt no more be called Lady of kingdomes I was so wrath with my people that I punished mine inheritance and gaue them into thy power neuerthelesse thou shewedst them no mercie but euen the very aged of them didst thou sore oppresse with thy yoake and thou thoughtest thus I shal be lady for euer and besides all that thou hast not regarded these things nor remembred what was the ende of the Citie Ierusalem Heare now therefore thou delicate one that sittest so carelesse and speakest thus in thy heart I am alone and without me there is none I shall neuer be widow nor desolate againe yet both these things shall come vnto thee vpon one day namely widowhood and desolation they shall mightily fal vpon thee and so forth as consequently followeth in the same chapter to the same effect of much trouble mischiefe ruine

wordes following in him will not suffer you to be cōtent with this answer euen from that which followeth there I reason thus That which taketh away the seed of scismes is necessarie in our church wherein the people is so ready to say I am of one I am of another I am of neither as they were in former times but to choose one among the priests to be ouerseer or bishop aboue the rest by Ieroms confession taketh away the seede of scisme in the church now as it did aforetime or els euery parish priest will be a bishop a iudge without check of any there and marre all obedience for want of bishop-like gouernment in himselfe and due reuerence in the neighbors Ergo it is necessarie in our church to choose one among the priests to be ouerseer and bishoppe aboue the rest and to rule them with discretion and knowledge If any man argue against this argument of the effect and vrge the word of S. Paul Philip. c. 1. v. 1. we may deny the consequence of the reason either because it is a synecdoche of a generall for a speciall or such a speech as this To the prince people taking away lords herein reckoning them with the people as S. Paul contriueth priests in the word deacōs which in respect of bishops are deacōs as lords in respect of their princes are of the people according to that parcel of a praier in our cōmon seruice booke Vpō our bishops and curates which iudgeth the dioces the bishops parish and priestes vnder them in seuerall parishes their curates which take their cure and charge of them by institution as the spirituall sonnes of spirituall fathers If any shall yet reason from S. Peter 1. Epist. c. 5. v. 1. wee may answere that either hee might call himselfe a priest in his humilitie in respect of Christ the cheefe bishop of soules as Emperors haue in modestie named themselues their souldiers felowes yet none will I trowe be so wise to conclude hereupon that captaines and souldiers aforetime were all one or that he being in the order of a bishop now was withall a priest and writte to them which had beene his felow priests were not yet elected bishops as a doctor may call a master his felow pupill in remēbrance of old frendshippe though he neuer minde to make both dignities one If the text of the Acts c. 20. v. 28. be vrged vpon vs where S. Paul calleth them bishoppes whom before in the seuenteenth verse he named priests which seemeth more forcible at the first sight then any other text among their obiections yet I pray S. Paul had sent for the fathers and masters of families and in his exhortation called them kings and captaines ouer their owne houses you could not deny them to be subiects still or say they are kings It is written that they to whome the law was geuen were called gods 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but not the gods 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for that were simplie to make them gods and cōmit idolatrie Iohn c. 10. v. 34. so in this text it is written that the holy Ghost appointed them bishoppes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but not the bishoppes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it were bishops comparatiuely not the very bishoppes themselues looking carefully and vigilantly to their Churches by the example of the bishops which were as S. Paul testifieth carefull for all churches as the bishops are in their owne and other dioces and prouinces 2. Cor. c. 11. v. 28. As for the obiections of Chemnisius taken frō Ierom from the counsell of Toletum and from Gregories 95. distinction 2. part 70. page they moue mee no more then if he had said They that vse viceroyes and vicegerents haue no necessary places and offices Such magistrates vse substitutes ergo they are not needfull for so I may best answere him with a parallele euen as our hundred thousand Martins with their protestations may be answered to make as speedy a dispatch in temporals as in spirituals vpon as probable accusations causes articles And looke what this examiner writeth vpon the fourth chapter in the same part it prooueth nothing but a superioritie a regiment a place ouer other a bishoprick which some sons vassals of enuie prick against tollerable by the confession of Chēnisius among true bishops so partiall is he in his tolleration when as S. Pauls Examen 1. Tim. c. 5. v. 17. appointeth double honour to worthie men which are with vertuous men as S. Augustine and S. Ierome in their Epistles call one another Domini verè sancti and beatissimi papae and in christi visceribus honorandi and venerandi not Popes not Antichrists not Beelzebubs as these new Iacobines lately famous count all men Esaus which please not them Iacobines that haue begun in Fraunce and would goe in England with mischiefes and spoyles they goe to their lords Esaus as they call them and send three rayling Rabshakees messengers as Iacob sent humble seruants they stande at defiance with all the hundreds of Esau as Iacob was greatly afrayde and sore troubled they curse and rage as Iacob prayed and blessed they present as many lies and foule wordes as Iacob did scores and hundreds of cattle they striue and are disallowed of all discrete men and worse reputed then the vainest rimers and players that euer liued as Iacob wrastled and was blessed of the Angel they desire to pull and catch from their lords Esaus as Iacob would needes bestow a gift vpon his brother so that we cannot esteeme them Esaus till these prooue themselues Iacobites seeing there can be no Esau where no Iacob is no Antichrist without Christ no Popes without Papists no diuell vnlesse he that is against him be a God but alas poore Iacob thy prudent Rebecca is tky enemy thine owne speach bewrayeth thee surely thou art Esau ô thou french and popish and antichristian and diuelish counterfaite thou art nothing but Esau in euery part and so will prooue in soule as thou art already in body vnlesse thou become a newborne babe in innocencie and concerning malice Let vs good Christians not striue to be like lions and eagles like beares and other beastes in crueltie in rauine in such other qualities which are by Gods own will made our owne seruants and put in subiection vnder our feete Gen. c. 9. v. 2. but follow the nature of Salomons doue that is washed with milke and of a cleane faire behauiour which hath a sweete voice or louing conferences for peacemakers which hath a comely face and threatneth no mischiefe Cant. cap. 2. ver 15. c. 5. v. 12. but follow the nature of the innocent lambe and specially of this principall and righteous Lambe of God that cleanseth and taketh out our spottes blots sinnes filthinesse and all our corruptions to giue vs a contented and peaceable minde a quiet and thankeful tongue a brotherlie and neighbourly helping hand toward one another to giue vs soft tender handes and

soft tender hearts euery one to other that wee perish not in our owne folly by discord that wee open no gates or dores to confusion and misrule that we proue not a by worde or laughing stocke to our enemies but that God may blesse vs and bee blessed in vs for euer and euer Let vs alwaies remember that memorable sentence and comparatiue suppose of our highest teacher and archbishop Iesus Christ and applie it vnto our naked hearts and be fully persuaded of it without wayning minishing in this faith that if any one despiseth his preachers and messengers he despiseth him and that he which despiseth him despiseth the father which sent him Luke cap. 10. vers 16. whereby he is necessarily brought to a naughtie and shamefull ende hauing God and his Christ with the same Christ and his faithfull ones his accusers and iudges which precept of personall regard is in all reason so necessarie to maintaine discipline that the Romans hauing onely a politick regard of religion in their blindenesse grounded their deuotion vppon Numaes fourth lawe Feroces animos non posse in officio contineri nisi deorum metu ideoque religionibus ceremoniis esse alligandos so honoured their chiefe bishops or Archbishops and namely among other Marcus Aemilius Lepidus their chiefe Bishoppe that they set a great punishment and fine vpon Cneus Cornelius the pretors head for abusing him and in him religion with reprochfull words whose name they tendered cheefly next the greatest name of all other as Alexander ab Alexandro recordeth l. 2. c. 8. genia how much more shoulde true honour bee geuen to the cheefe priest in a true religion then in a false then in the profane religion of Orestes yet being sober and of his sister Iphigenia among the Commani where the priest is next the king in honor seeing he that is a king and he that is a priest are commonly of one familie and progeny in so much that their priests on the feast dayes twise in the yeare did weare a crowne or diademe and Pompeius that conquered their coūtrey Cappadocia made the inhabitāts subiect to Archelaus their high priest who had by his decree 6000 seruants at commandement for holy things and for his vse two skoenes or 60. furlongs or 7. miles and a halfe of ground about the citie Comana as Budaeus reporteth in his third booke de asse out of Straboes 12. booke of Cosmography then in that vaine religion of the Druides among the primitiue Galli where the priestes were in chiefest account and honour they had a high priest they enioyed priuiledges miuerualia and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in being free from warres in paying no tribute in other immunities they were iudges in priuate and publike controuersies so that they were excommunicated from all companies which yelded not to their decrees and to the shame of these newfangled brablers it is written that artes were much esteemed that iudges were in great authoritie that the propitiation and diuination of sacrifices was no lesse then augustae maiestatis and euen imperiall To let passe the cleane beautifull and reuerend order of the Tanagraei and the Cabiri commended by Paufanias lib. 9. for the regard they had to religious buildings and many other whose policie was greater and learning profounder then the skill of all church-robbers in this Iland Let vs not lay vp for our selues treasure in earth specially not ill gotten goods against Gods will but make vs frends of vnrighteous Mammon that the mountaines or greatest men may bring forth peace and the little hilles or inferiours righteousnesse vnto the people that they may receiue vs into euerlasting habitations where Seraphin and Cherubin and Angels and Prophets and Apostles and Martyrs prayse the God of this Church for euer and euer Let vs follow the widdow of Sarepta and euer bee like her whose prayse is in the Gospel Luke chapter 4. verse 26. that hauing but a little oyle and a little meale was so obedient and faithfull toward God when she had but once heard Gods word that she woulde rather euen in a great famine put her selfe and her sonne in danger then not doe for Elias the man of God and what lost shee by it or what loose any other by the like 3. Kings chapter seuenteene verse nine Let vs liue and dwell among our selues in vnitie and concorde like Lambes and Doues like fathers and sonnes and be Lyons in Gods name to our forrayne enemies that are Gods enemies not to our neighbours whom we must loue as our selues seeing God is not the authour of confusion but of peace 1. Cor. c. 14. v. 33. Let vs liue let vs the prince and people of England liue in the bande of impregnable loue and charitie like fellow-labourers and sworne men and sworne bretheren and because the Cleargie soweth vnto vs spirituall thinges is it any matter if they reape our temporall thinges which without their diuine regiment the strong commonaltie would by force pul from vs idle politicks too idle in suppressing the foes of holy Church 1. Cor. cap. 9. v. 11. Let vs hold fast togither in vniformitie lyke the partes of one and the same bodie not defying and enfeebling one another without all wisedome and compassion that become true Christians seeing the body shall be too much defied by the enemies God knoweth though it hurt not it selfe for who euer in a good minde hated his owne bodie Ephes c. 5. v. 29. Let vs leaue the motespying of wordly men and hypocrites that Iuda and Israël Roboam and Ieroboam Ierusalem and Samaria may be no more among vs in England according to that historicall prayer of Tertullianus against the Arrians Let Martin and his Martinets not thinke the realme so rude as to be delighted in his vndecent and vnciuill language or the rulers so vnlearned as to be persuaded by his grosse and ignorant opinions but leaue to strike at them whom hee cannot reach though hee hath three more sheaues to stand vpon What if the old cockes of Danubius and Rhenus haue putrified humors in them and thereby lay vnhealthful egges must the merchants of Tamesis and Seuerne bring them hither for nouelties where the swelling corner birdes and toades of the hellish calumniator are so ready to broode them and breede such Serpents and Cockatrices as are lately flowne abroad or if wee shall haue 100000. Iudasses and as many Caines to betrray Christes holy Church for 100000. pounds and crucifie his disciples and giue him and them gall and vinegar to drinke by reedes of pitomees and pistles let vs bee sure that Christ shall rise againe from death for it is impossible that he should be holden of death neither can his ministery see corruption be sure that Abels bloud will cry from the earth and then woe be to them by whom the Sonne of man was betrayed it had bene good for them if they had neuer bene borne and then shall their scornefull generation be cursed from the