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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
book_n	according_a	common_a	prayer_n	2,718	5	6.1677	4	true

Text snippets containing the quad

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

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

Strawe with Leyden and his mate that the Nobilitie must returne back to auncient pouertie and deuide their summes and goods among their needy secular brethren and be reformed for company into a wofull and distressed case till euery one hath inough to liue thereby in some trade without beggery and woe because the first Nobles in this realme and all other liued so at the first in the primitiue Nobilitie following the sunne and moone and all lightes which the higher they are the lesse shadowes they make without such costly traynes and deepe expences and so many good morrowes whilest hūdreds starue for want of that they cast away But they neuer consider that none shoulde want if either those numbers would labour in their vocations soberly and painfully or many other beside Noblemen could doe their dueties neighbourly and willingly toward the impotent creatures the obiects of mercie they remēber not that idlenes destroyeth more then pouerty and that infinite men die or come to nought by their folly not by misorder of superiors by not obeying them not by any fault of them of their owne stonie obdurate wilfulnesse not otherwise O vnthankefull wretchednesse and wretched vnthankfulnes ô disobedient tongues against the law impenitent soules against the gospell ô forgetfull and vngratefull iniquitie ô creatures marprelates most vnkind and barraine of iustice distributiue as Sir Thomas Elyot proueth solemnly l. 3. c. 2. in his gouernour where he thus exclaimeth against thē which dislike the names and ceremonies that appertaine to reuerence and obedience together with the costly rewards ornaments of vertuous and godly men Ought they not to fal prostrate on the ground with fasting and prayer to glorifie God for his most louing and fatherly care for his princely prouidence for his bountifull goodnes euer more and more bestowed vpon vs and them ought they to refuse Gods gracious liberalitie to looke backward whē he looketh forward to thinke they can haue too much of Gods blessings to restraine that which is giuen only to a godly honest end for the sustenance of learned and religious men in schooles churches for the reuerence and safegard of the chiefest sober staied men and fathers approued and constant in learning and manners of life not for martinish whelpes that can neither speake well nor do well thrust in by them that now are offended with their dignities as Palamedes and Iosephs bretheren and Aesope were accused for hauing that which was thrust vppon them iniuriously O vos nefarij gnauiterque impudentes libelli nulla est Ecclesiae Anglicanae macula cuius autores fautores non sint vestri laici martinistae as the deuil cast sores vpon Iob and then made his lightheaded wife to vpbrayde him and tell him of that he had against his will It must needs be that offences should come but woe bee to them by whom they come and woe be to you that curse those things which your selues haue caused Math. cap. 18. vers 7. But happie are they that auoid the curse by keeping the right way by not coueting that which belongs only to churchmen contenting themselues with their owne not cōtending for sacred goods and possessions without which interserted among other the whole body of the kingdome would soone prooue a huge monster of ataxy and anarchy with a mouing earth and an immoueable heauen in Copernicus guise neither true astronomer herein nor theonomer howsoeuer he seemeth a reformer to some that are open at all times to receiue all that falleth or commeth next to hand yea if it were in their heat when they haue not their wils to curse God and die to lift fooles on horsebacke and set kings on foote to conuert with our deriuatiue cōuerts the belles into guns the leads into pellets the mother cathedrall churches into close chambers the fonts into basons the organes in water pipes and then themselues into diuels the realme into hell though God hath aboundantly besides their desert indewed them with all kinde of principall and necessary prouision for peace and warre that they might not haue euill eyes because he is good vnto other Math. c. 20. v. 15. How can they be the members of Christ that are the lims of Satan and make a sport of mocking those chiefe men of learning and sober life men casting aside all rayling and vnlearned innouations and as sufficient for their places of gouernment as euer any haue beene in England and notwithstanding the superlatiue of Erasmus concerning the fathers in his dayes How can they be true subiects that tell the Parlement they are starued with their Seruice booke wherein is the most perfit order and matter of diuine prayer and thankesgiuing set downe for all men that rend and cut in peeces hir Maisties irreprehensible Statutes inacted in the first yeare of hir gracious raigne c. 2. spurning them and abusing them rebelliously O good God we beseech thee if they be of thy flocke which haue erred and strayed thus desperatly from thy way of peace and righteousnesse lyke lost or diseased sheepe to open their eares and eyes and harts that they may at length by thy prouident fauourable goodnesse heare see and know what they are doing and vndoing for they are as deafe and blinde and dead in sinne without thee as the Iewes were that stoned thy protomartyr Steuen as the Libertines and Cyrenians were that persecuted thy disciples not otherwise able then with raging wordes hundreds of headlong sectaries to resist their power but onely thought they did well for want of thy spirit and through ignorance of thy holy worde Acts c. 6. v. 10. c. 7. v. 60. Thy primitiue Apostles count it in thy euangelicall histories a glory to thy name increase of thy gospell thy faith thy loue thy church when any maintenance and reuenew was bestowed on them and thy faithfull disciples and laid downe at their hands and feet 1. Cor. v. 16. v. 17. when any zealous patrone or other deuout person by thy fatherly loue and oeconomie was sent to help their christian brotherhoode and felowshippe in thy battels and heauenly embassages the more they receiued the more they reioyced they prayed daily for them which ministred to their wants Philip. cap. 4. v. 18. they were then enrolled among the godly Christians that intertayned and maintained thy Saints the laitie then striued among themselues who should be greatest in christian deuotion in liberality in patronage in loue and such like vertues which vphold mankind 1. Thessal 6.5 v. 12 13. they were such as should be saued saith the Euangelist S. Luke that were added and that added to the church Acts c. 2. v. 47. they were called brethren because they fed of the same table of the same milke of of the same store Acts. c. 21. v. 7. Rom. c. 1. v. 13. and shall their deriuatiue successors ô mercifull God ô bountifull Iesu count it for a dishonor to thy name and a decrease of thy Gospell a decay of thy loue