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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
king_n	aaron_n	anoint_a	fellow_n	81	3	8.1356	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A16557	The third part from S. Iohn Baptists nativitie to the last holy-day in the whole yeere dedicated vnto the right religious and resolute doctor, Mattheuu Sutcliffe, Deane of Exeter / by Iohn Boys ...	Boys, John, 1571-1625.	1615 (1615)	STC 3463.3; ESTC S728	114,320	152

freely confesse what they thought of him Whom doe men say He did not aske this question as being ignorant hereof himselfe but to teach other especially his Apostles and such as hold the like place not to be negligent in examining what opinion the world conceiueth of them that if they heare ill they may labour to cut off all iust occasions of so bad a report if well indeuour to deserue and preserue the same to Gods and the Gospels honour or he began with this quaere whom doe men say that he might hereby come the better vnto that other whom doe yee say hee did not enquire what the Pharisees or Priests say for they reputed him a deceiuer a Samaritan a glutton drinker of wine but he doth aske what the people say for so S. Luke doth expoūd S. Matthew whom say the people that I am The son of man He did ordinarily vse this stile speaking of himself for three causes especially 1. To put vs in minde how much he did abase himselfe for our sake who being in the forme of God made himselfe of no reputation and tooke on him the forme of a seruant and was found in shape as a man 2. To confute the Manichees and other Hereticks denying his humanitie 3. By his example teaching vs how we should thinke and speake of our selues with humilitie Some say that thou art Iohn Baptist some Elias some Ieremias They who conceiued he was Iohn Baptist agreed with Herod the Tetrarch for when he heard of the fame of Iesus he said vnto his seruants This is Iohn Baptist he is risen againe from the dead and therefore great works are wrought by him other thought him Elias for that he did so sharply rebuke all degrees of men in his preaching other said that he was Ieremy for that he was indued with excellent knowledge which he learned of no man and that as Ieremy from his childhood Hence we may learne that the rumors of the vulgar sort are most vsually false Bugs as one said to feare children fooles Again we note here that there were sundrie discrepant opinions of Christ among those who were not of his schoole some sayd he was Iohn Baptist other Elias other Ieremy as Scinditur incertum studia in contraria vulgus But his owne disciples agreed altogether in one truth one speaking it and all according in it Now the reason why men erre so much and haue so many Creedes almost as heads is because they be men for all men are lyars and being left vnto themselues are not able to thinke any thing which is good The Philosophers ingenie was great and industrie greater yet because they were not guided by Gods spirit their imaginations were so vaine that as Augustine notes alij atque alij aliud atque aliud opinati Schollers of the same Schoole differed among themselues dissenserunt à magistris discipuli inter se condiscipuli neuer agreeing in any thing but in the vnitie of vanitie The tale-tell Astrologers and Chronologers are so constant in their vnconstancie that it is truly sayd of them inter horologia magis conuenit quàm inter exactos temporum calculatores Erasmus hath obserued the like of the Rabbins and all Hereticks are in the same predicament for being once run out of Christs Schoole they be diuided among themselues hauing confused language like to the builders of Bab●…l and contrary tales like to the wicked accusers of Susanna 〈◊〉 mari magno c. quoth a Poet It is a view of delight to stand on the shore and to see Ships tossed with a tempest on the Sea or in a fortified Tower to behold two battels ioyne vpon a plaine but it is a greater pleasure for the minde of man to be firmely setled in the certaintie of truth and from thence to descry the manifold perturbations errours wauerings and wanderings vp and downe of other in the world Blessed is Peter and blessed are all such as endeuour to keepe the vnitie of the spirit in the bond of peace confessing one Lord one Faith one Baptisme Whom say ye that I am As who would say men haue diuers yea peruerse iudgements of me because they be meere men but what say ye which are more then men as being directed by the spirit of God For S. Hierome Ardens Anselme Druthmarus vpon the place haue noted an antithesis here prudens lector attende quod ex consequentibus textuque sermonis apostoli nequaquam homines sed dij appellantur The sonnes of men as being lighter then vanity it selfe haue many fond imaginations of me but I would know of you which are the sonnes of God of you which haue seene my wonders and heard my words of you which haue long conuersed with me whom say ye that I am Simon Peter as the mouth of the rest and head man of the quest answered for all the company saying thou art that Christ the sonne of the liuing God a short but a sweet confession comprehending in one sentence the whole Gospell of Christ as well concerning his natures as his offices he confesseth his natures in affirming thou which art the sonne of man art also the sonne of the liuing God his offices in auowing thou art thaet Christ. It is a witty saying of Bernard Fides linceos habet oculos and therefore Simon Bar-Iona though he beheld Christ with his corporall eyes in the forme of a seruant as the sonne of man yet with his spirituall eyes of faith he perceiued that he was also the son of the liuing God The Lord is tearmed a liuing God to distinguish him from Idols which are dead Gods hauing mouthes and speake not eyes and see not eares and heare not neither is there any breath in their mouthes And for as much as Angels and Kings are stiled Gods in holy scripture to distinguish him also from these liuing Gods he is called the liuing God in whom all other Gods liue and moue and haue their being And because Saints are called often sonnes of God he is tearmed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the son insinuating that Christ is not a son of God by grace but the son of God by nature that only begotten son of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As for his offices it is said Emphatically that Iesus is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not a Christ onely but also the Christ or that Christ euen the promised Messias of the world for so that word is expounded Iohn 1. 41. Wee haue found the Messias which is by interpretation the Christ. Iesus then is that anoynted of God anoynted with oyle of gladnes aboue his fellowes our anoynted King to gouerne vs our anoynted Prophet to teach vs our anoynted Priest who did suffer and offer vp himselfe for our sinnes and for the sinnes of the whole world Aaron the Priest was anoynted Elisa the Prophet anoynted Saul the king anoynted

dearth obserue 1. Gods iustice in punishing the wicked with a dearth and that a great dearth and that through out the world 2. Gods mercy in preseruing the godly foretelling it by his Prophet Agabus and so consequently preuenting the rage of it by the prouident care and charitable contributions of Disciples and brethren In the death obserue the Murtherer Herod the King Martyr Iames the brother of Iohn Matter or cause why for that he was of the Church Manner with the sword Dearth is one of Gods foure sore iudgements Ezechiel 14. 21. Barrennes of the ground is a maine string of his whip against sinne when saith he the land sinneth against me by committing a trespasse then I will stretch out mine hand vpon it and will breake the staffe of the bread thereof and will send famine vpon it If ye will not obey me nor hearken vnto my commandements I will make your heauen as iron and your earth as brasse your strength shall be spent in vaine neither shall your land giue her increase neither shall the trees of the land giue their fruit Famine then is brought vpon a kingdome by Gods appointment and that for the sinnes of the land and surely Saint Luke points at the causes of this vniuersall dearth in saying it came to passe in the dayes of Claudius Caesar. For by the worlds Emperour we may iudge much of the worlds estate the vices of Princes first infect the nobles and then afterward the nobles infect the gentlemen and the gentlemen in fine corrupt the commons qualis rex talis grex such prince such people It is reported of this Claudius that he did indulgere conuiuijs concubitibus effusissimè growing thorough his intemperance so dull and vnfit for any good seruice that his mother vsed to say he was a monster of men a worke of nature begun but not finished he got his Empire by corrupting the souldiers and during his reigne he serued his belly committing all vncleannes euen with greedines no maruaile then if the Lord sent a dearth in the dayes of Claudius no wonder if he denyed the fruites of the ground vnto such a drunken and dissolute generation in our age moe then one Claudius reignes there be many Kings of good fellowes in the world drunkennes domineers in euery place the country village not excepted abusing the manifold blessings of God in wantonnes and idlenes and therefore wee may feare iustly that the Lord ere it be long will send some great dearth among vs as hee did in the dayes of our forefathers he hath already whet his sword and bent his bow and prepared his arrowe to shoote at vs he hath in these latter yeares turned our winters into sommers and our sommers into winters so that whereas Christ said the haruest is great and the labourers are few we contrariwise the labourers are many but the haruest is little he hath in the spring nipped the fruites of our trees and in autumne taken away the flockes of our sheepe hee hath also cursed our basket and our dough in so much as the poore haue long felt a dearth and the rich also begin to feare a famine the which is the most grieuous of all the foure sore iudgements of God for the noysome beasts and the sword kill in a moment but there be many lingring deaths in a dearth as the Prophet in his lamentations they that be slaine with the sword are better then they that be killed with hunger and to the same purpose Vegetius ferro saeuior fames And as for the pestilence there was alwayes in nature so well as in name so great affinity betweene 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that as Physitians and experience daily teach after a great dearth ordinarily there followeth a great plague because men in a scarsity of victuals are constrained out of necessity to feed on vnwholsome and vnsauory meates in holy Bible we find example that extreame hunger made mothers murtherers and so turned the sanctuary of life into the shambles of death Lamentat 4. 10. The hands of pitifull women haue sodden their owne children which were there meat in the destruction of the daughter of my people Famine then as S. Basile termeth it is the top of all humane calamities for whereas the noysome beasts and the sword and the pestilence make quicke dispatch out of misery fames diutiùs malum ocyùs torquet lentiùs tabefacit sensim occidit In this great dearth it is certaine that the godly suffered among the wicked the good among the bad the beleeuing Christians among vnbeleeuing Gentiles the Church of Antioch as we read in the former part of this present Chapter endued with many notable graces and adorned with this eminent honour that the Disciples were first called Christians in Antioch is afflicted now with a grieuous dearth I say now when her goods were partly taken away by the rage of persecution and partly giuen away to releiue the poore brethren all the world was infested with this dearth and the Church in these respects more then all other of the world Now the reasons are manifold why God suffers his owne people to be crossed 1. To bridle the lust of our flesh that wee should not be condemned with the world 2. To teach vs patience saying with holy Iob shall we receiue good at the hand of God and shall we not receiue euill 3. To shew that he is as well able to deliuer vs in aduersity as to keepe vs in prosperity Psalm 37. 19. The godly shall not be confounded in the perillous time and in the dayes of dearth they shall haue enough So wee finde here that God in his anger remembring mercy comforted his Church in this vniuersall hunger-rot ouer all the world first in foretelling it and afterward by stirring vp the charitable mindes of good people to preuent the furiousnes of it as wel in themselues as in other he foretold this famine for surely the Lord God will doe nothing but he reuealeth his secret vnto his seruants the Prophets He foretold the flood vnto Noe the destruction of Sodome to father Abraham and righteous Lot the dearth in Egypt vnto Ioseph Gen. 41. And here the Prophet Agabus not by starre-gazing or figure-flinging or coniu●…ing or any curious arte but by the spirit signified that there should be great dearth thorough out al the world which also came to passe in the dayes of Claudius the Emperour It is obiected here which is said Mat. 11. 13. All the Prophets and the law prophesied vnto Iohn how then could there be Prophets in this age to this obiection answere is made that the meaning of those words is that Christ is the end of the law and the Prophets and so consequently their office who prophesied hee should come was at an end when Iohn the Baptist