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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
kingdom_n	child_n	heaven_n	see_v	2,046	5	3.5372	3	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

imagined his body to be aiery and ethereal Haeresi 66. l. 2. tomo 2. But because his body was visible flesh and he did eate visibly and hunger and thirst and suffer on the crosse sensibly it is senseles madnes and mad imagination to account it cogitatiue or aëry neither of which two can be seene with eyes of flesh Thus much of the first person Iohn-baptist who seeth Iesus and beholdeth him ioyfully and is no lesse glad to seē his bodily presence now then he was to heare the voice of Mary Christs mother when he lept for ioy extraordinarily moued strangely in Elisabeths womb long before Luke c. 1. v. 41. a wonderfull and most rare worke of almighty God that an embryon of six moneths old should expresse the affection and passion of ioy and leape for ioy in his mothers wombe not al the wisemen betweene Indus and Nilus could then match this example with the like But as he then reioyced like an infant in leaping so he now sheweth his gladnesse like a man in speaking as before mutus etiam Christum loquebatur saith Brentius so now ignotus ignotum de facie monstrat digito saith another vpon that text two most notable and excellent miracles in Iohn-baptist which neuer before nor since that day were knowne by any other we cannot iudge of him whom we neuer saw as he did wee must hope the best in Christ Iesus wee must beleeue and vnfainedly beleeue in him looke for the chiefest sight of sights by his and in his and through his meanes the sight of his wonderful diuinity the sight of his glorious maiesty the sight of his euerlasting and most soueraigne throne the sight of his high court in heauen and the light of the highest heauen a sight that maketh vs contemne and refuse all other sights a sight in comparison whereof all sights besides are but vanities and follies yea triumphs amphitheaters and coronations and all the pictures and dies of May and Iune are but very gaies and gugawes but very dust and mist in our eyes See to this sight beloued brethren haue an eye haue a daily eye to this sight let other vaine and momentanie sights passe by as fast as they come by looke into heauen with S. Steuen and looke vpon Christ Iesus sitting on his Fathers right hand with S. Steuen Acts c. 7. v. 55 56. and because his bodily presence cannot be had we must see him behold him with our spirituall eyes most intētiuely speculatiuely exceeding that Platonical Phrōtistes without comparison by looking on him with the eyes of true loue true faith and true zeale both now euer lifting vp our harts aboue all visibles in the earth and in the skies being carried vpon the wings of praier of angels of christian persuasion and then see how our God almighty sitteth most gloriously in vnspeakable maiesty aboue the starrie heauens and worship him accordingly see how our Sauiour almerciful in his most effectuall diuine eloquence pleadeth for vs before the tribunall seat of God worship him accordingly see how innumerable and infinite millions of Angels in all humilitie and reuerence awaite and attend vpon him and worship him accordingly euen with reuerend feare of so holy a temple and iudgement place see how on euery side seates are built vp from the beginning for the blessed children of God the father and labour to enioy one of those happy seats in Gods kingdome see how all things beneath here tremble prostrate themselues before this throne of heauen and desire day and night houres and minuts of houres desire with feruent praier and faithfull works of the spirit pray in season and out of season at all times no time amisse that we may see continually see the sanctification of Christs name in heauen see his kingdome come in heauen see his will done in heauen as we haue seene these three in earth and enioy that kingdome of kingdomes that power of powers that glory of glories for euer and euer The second person named here is Iesus who cōmeth from Galily the lower Math. c. 3. v. 13. from the citie Nazareth Mark c. 1. v. 9. his owne citie Luke c. 2. v. 39. where he dwelt Math. c. 2. v. 23. whereby he was called a Nazarite of his friends in his life of his foes vpon the crosse In which respect without king Hyrams leaue and Nathanaels too we may rightly call it Galily by a fairer name then Cabul is and say boldly that all our good without any question commeth from Nazareth and that all tongues of the Phaenicians cannot make Galily sound displeasantly in christian eares 3. Kings c. 9. v. 13. Then whither is thy best prophet gone ô Nazareth whither is thy best beloued sauiour gone ô region of Galily whither is thy mightiest prince gone ô Zabulon which canst handle the pen of a writer are not these things noted and registred in thy booke He is gone by mount Tabor hee is gone ouer the riuer Chison it is like he is passed by Salē into the tribe of Ruben beyond Iordan to go to the meek to the poore in spirit to the peacemaker in the valley of Bethabara between Iordan and the riuer Arnen the meeke Iohn-baptist euen the greatest least among womens children Arise Zabulon and waite vpon him and thou Isachar prepare thy selfe and folow him ye Samaritans Rubenites giue your attendance and all ye states of all cities reioyce in the strength of your saluation but specially let Beniamin and Iuda go forth and welcome him that is the perfection of your rulers and kings make hast ye citizens of Ierusalem and strow oliue branches in the way for all vertues all wisedome and happinesse accōpanieth him let litle Zachee clime vp into the trees and see him a farre of and let all christian soules reioice at his comming as it were the cheerefull rising of the warme bright sunne after a long stormy and darke winter night The Atheists see him come bid him stand backe the Papists see him come and turne their backes all men see him and they looke aside vnles they be the litle flocke for he commeth for he commeth to iudge the world and his people with the truth What but cōmeth Iesus and saith not one word to his people in so great a company Yea verily he openeth his mouth to speake all the way his lips drop like hony combs milke and hony are vnder his tongue his talke is comely his pace stayed and soft his hands are spred abroad like the curtaines of Salomon and to the weldisposed mind he saith comfortably I come to thee and blesse thee Exod. c. 20. v. 24. to the faithfull hart he speaketh mildly Come and see the workes of the Lord Psal 46. v. 8. to the elect people he crieth out strongly Behold your redeemer cōmeth Esai c. 62. v. 11. to the poore Publicane and wretched sinner he calleth aloude Come to me all that be weary and laden

of the deuill then a prophet of God as themselues confesse vnawares in their vaine Alcoran and doltish bible His more then triple Dodecamechany to the finall ruine of that tyrannicall kingdome and satanicall iurisdiction in Turky and to the building vp of Gods house in new Sion to the benefit of his housholders his children and seruaunts if they could once be so christianly wise to forgiue their owne quarrels and forget that is past and euer hereafter serue God please him by fighting his battels with a perfit loue and vnanimity among themselues with a perpetuall hatred and magnanimity against such enemies the souldiers of the flesh the sonnes of transgression now more then halfe wearied with their religion and euer remayning in suspition and ielousie one of another Now God for his owne sake make them euer like Oreb and Zeb and like to the princes of Zeba and Salmana the God of our fathers confound their huge armies and militar powers that they may fall vpon their owne swordes that their armes of flesh may be broken that all their beastly cruelties practised against good christians from Mahound to this present day may returne vpon themselues that they goe hence and be no more seene that their name may perish from among the children of men that we and all our posteritie may sing with the seuenth Angel mentioned in the Reuelation and with those great voices in heauen the kingdomes of this world are our Lords and his Christes and he shal reigne for euermore c. 11. v. 15. but the Saracens shall not ouerrule him the Paganisme of Sergius shal not deuour the Christianisme of the Apostles seeing the gospell is dispensed in all parts of the earth as much more then the Alcoran howsoeuer Luter in a furious imitation of Micheas hath rapt out the contrarie as if hee desired rather the name of a Prophet among the infidels then of a frend to Christians Then I meane the blasphemous high-minded swelling Greekes both Iulianists and Lucianists both Emperors and Schollers both mighty and learned men whose naughty ende hath prooued their beginning naught whos 's owne words of euident treason against God haue iudged and condemned them who are in account among godly wise men as the poysonous flyes or as dead dogs who haue vanished like a vapor and beene consumed like a smoke to nothing euen as it pleased the Lord so are these thinges infallibly come to passe by whom is reserued for their last sentence for their vngracious schollers for their frendes and fauourites a lake of brimstone a gnawing worme a consuming fire mingled with percing cold for euermore for thus were the Iewes cursed for their malicious blasphemie against Christ in the time of his earthly and corporall humiliation neither can these and other like them be in better estate which crie out and rayle against him in these dayes of his eternall heauenly exaltation as S. Augustine reasoneth truely vpon a text of S. Matthew And what is become of those wicked Romans which I thē named but shame and discredit reproach and confusion among all vertuous well disposed christians they might for their stile and phrase haue purchased our lyking for their graue and politike gnomes haue beene in good account among good men whereas now their malcontentship against Christianitie and their hauty and scornfull attemptes against Gods annoynted together with their disdainfull termes against our Christian profession and professors haue cast their works into great contempt that might els haue been in greatest price because no honest man will in confcience approue false famous libels or any graue man can scarcely euen in reason beleeue a lyer when he speaketh trueth much lesse when he telles his owne tales or any man shall not measure but like for like and vpon compulsion compare themselues with their enemies these sodaine slidinges with the others wilfull fallinges these suborned reproches with the others iudiciall penalties true conuictions vnchangeable executions If they had beene of so vpright a nature or of so ciuill nurture to report all well of them which did nothing ill or hurtfull to any but were innocent lambs of God they might haue otherwise then now they are beene reckened with the best sort of best writers and gotten our subscriptions as well as their owne friends commendations but seeing their venim was so great and aboundant to thrust out their stinges and spyt out their ranknes at godly and heauenly minded Christians they bewray the stocke and broode they came frō euen the spawne of that old serpent and seede of Satan and make vs al in good consciences freely to denounce and proclayme them enuyers deceyuers falsifiers to brand them with the marke of strong theeues for robbing Gods church to set them in the blacke booke of damned soules for defying and diffaming Gods owne militant teachers and messengers which preach the trueth which spend their liues in defence of the word which offer themselues a dayly sacrifice vnto him that gaue himselfe once a pure and perfect oblation for thē and all which honour both spirituall and temporall fathers without any grudging because of Gods ordinance and for conscience sake which studie and pray continually for the perpetuall glory honour of Gods Church Gods house Gods visible throne which perswade some and exhort all men to vertue to deuotion to loue of God and loue of man which drie vp their harts and braines day and night euen to the decay of their owne health and strength to heale the wounded and afflicted conscience to confirme and stablishe the faith of their countrey to abandon vncharitable disobedient opinions to bid men take heede of furious tedious self-will to remember they are as Gods small sheepefold in the midst of a Wolues forrest to bee as doues among themselues without harme and subtile serpents when the aduersarie commeth to magnifie God for his manifold benefites and to holde out the hand when he geueth his blessings and euer to behold and worship the blessed lamb of God that washeth away the sinnes of the earth But alas there are many strange errors abroad in the earth and there are too many headstrong mainteyners of old paradoxes and newfangled nouelties which either renew those antiquated trifles or giue them a colour a deuise and glosse of the makers which are their craftes maisters and bondslaues such men are girded and wrapped in with splene and brought vp cheefly in the chapters De contradicentibus and so wedded and giuen to alter all statutes and turkisse all states that they are become plaine turkish and rebellious vnnaturall countrimen and vnkind neighbours they doe not behold and follow the harmeles lambe of God that euer most gratiously helpeth offenders and bringeth them from deadly traines I haue hitherto tolde of open knowne and professed enemies I haue already confuted those notorious and famous antichristians such as with a wild and wide throate or infamous tongue and pen haue without al manner of colourable or

be manifest vnto all men as also theirs was 2. Timo. c. 3. v. 8. Neither am I only to complaine of Lucian or those other vaine greekish wits as of Iannes and Iambres and such like and far aboue any such but diuers learned Romans of much better note when they liued and euer since reputed very sensible reasonable wise men cast themselues headlong into the same damnable gulfe of blasphemy and Atheisme If any man loue not the Lord Iesus Christ let him be anathema and had in execration yea let him be maranatha and abhorred vnto the death 1. Cor. c. 16. v. 22. Lord God what should I say to the two Plinies the vncle and the nephew famous learned men but alas most wretched soules to God whereof the one in his naturall history l. 7. not subtilly or sophistically like Aristotle or his Arabian and corrupt interpretour Auerroes but flatly and resolutely denieth the immortalitie of the soule the other l. 10. reporteth of Christ and the primitiue christians of his age as he listeth in the aboūdance and liking of his owne carnall conceit measuring the soule by the body the line by the timber these are fleshly they are makers of sectes they haue not the spirit and therefore they mislike the fruits hereof as S. Iude saith v. 19. I cannot deny but Cornelius Tacitus is a graue wise historian in many points yet how lightly and foolishly nay how wickedly and impiously doth he report of Christ and his professed followers l. 15. wherefore these are no more to be esteemed of vs eyther for their oratourship or other learning then Tertullus that oratour and Elymas that cunning man were esteemed of the Apostles Acts c. 13. v. 10. c. 24. v. 16. The like censure I and all good Christians must giue of Suetonius in the life of Nero Claudius of Symmachus in Prudentius works of Celsus in the bookes of Origene of too many other in that kinde who either reuiled Christ in abhominable most hellish tearmes of a notable malefactor and seducer of the people in very trueth no better then hungrie rauenous dogges licking vp the vomit of the Pharisees Mat. cap. 27. v. 62. or els acknowledged his only humanitie without any christian confession of his deitie Such is the fashion of the worlde and such is the guise of disguised malignant worldlings to rayle on the person whom they may see when they cannot disgrace his vertues which they will not see to respect the men that are of meane estate without regard of their stately and excellent gifts to vse generall reproofes without particular proofes and rather be content to call him good then leaue him out of the Libell to soare aloft and houer in the ayre like a spirite of the aire and yet at length to licke dust and seize vpon flies and wormes and meanest things to carry a great name euen a title of Legions and yet to end but in brutish and hoggish conquestes vpon the worst and vilest matters These disloyalties and misdemeanors are too well knowen among some men and I would to God they were either lesse notorious or more abhorred I confesse many bookes are otherwise of very great importance and worthy the reading but Christ knoweth how much better it were quite to banish them the Countrey then that they should creepe into the least credite with vs in any such matter of faith and religion we must not iudge of Angels by the deuils will or learne of our enemies how to vse our frendes we must haue no felowship with the vnfruitfull works of darkenesse of pride of malice of blasphemie but rather reproue them as S. Paul teacheth the Ephesians c. 5 v. 11 c. Men voide of the feare of Gods holy church and geuen ouer to a recklesse sense seeme they otherwhile to the world neuer so sensible neuer so reasonable neuer so learned neuer so wise neuer so hardie neuer so subtile both cast away themselues in the end and doe either little or no good nay exceeding much harme without the good direction and reformation of a christian spirite which buildeth not vpon flesh or bloud or vpon any goodly shew of humane witte reason learning experience or wisdome but euen vpon that corner stone and vpon that most sound and inuincible rocke whereon Christ buildeth his church that is a true confession of Christ with S. Peter and a faithfull heholding of the lambe of God with S. Iohn Other good parts and other good gifts are good in their kind at least as the world counteth good and as good goeth now a dayes but alas all other good without this good is too bad What auayleth it to haue all the experience all the policie all the learning all the wisdome all the wealth and plausibilitie in the worlde nay what doeth it profite to winne the whole worlde and to lose thine owne soule there runneth an olde prouerbiall rithmicall verse among Schollers notable for the sense though otherwise not so excellent Hoc est nescire sine Christo plurima scire Qui Christum bene scit satis est si caetera nescit The greatest knowledge without Christ is no better then blind ignorance he that well knoweth Christ it maketh the lesse matter if his knowledge bee the lesse otherwise O it is Christian beleefe Christian zeale Christian humilitie that leadeth to heauen Saluation commeth not of thy selfe or of thy owne witte thou art damned in the first Adam and must either remayne damned still or be regenerate and saued in the seconde Adam Iesus Christ the propitiation of our sinnes the immaculate lambe slaine from the beginning and once offered on the altar of the crosse for all the very true right only lambe of God that taketh away the sinne of the earth we may endeuor to sowe or to plant or to water or to runne or to doe any action but it is God that geueth the increase and victorie God be mercifull vnto vs and geue vs more and more of his mercie that through his grace and spirit we may grow and increase in his vineyard still from better to better to seeke still the finall destruction of these foxes which destroy the vine till we inherite that kingdome and enioy that crowne of glory that is prepared for him and his Angels for him and his elect for him and al good Christians Wee see how throughly the diuell hath playd his part in opposing so many great schollers and od wits in all ages against our sauiour his craft and malice hath left no way vnattempted whereby he may winne the world vnto him he continually goeth and rangeth about like a roaring lion seeking whom he may deuour 1. Peter c. 1. v. 8. O he is a wicked and a crafty diuell and is too well learned to spie his owne aduauntage and euer ready to take the least occasiō of his gaine by our losse of his strength by our infirmity of his comfort by our miserable fall and perdition of setting vp his