Selected quad for the lemma: master_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
master_n	bishop_n	doctor_n	john_n	4,533	5	6.3035	4	false

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

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

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

Math. c. 11. v. 28. and to all mankind he saith generally All that haue any zeale come after me 1. Macha c. 2. v. 27. Then let vs all for we are all sinners let vs answere him with one hart voice thy kingdome come euen so Lord Iesus come quickly come vpon the wings of the winde betimes that we may the longer behold thee come into thy garden and gather myrrhe with spice and looke to thy vine euen so my God make no long tarrying euen so Lord Iesus come speedily and tarry not Behold he is comming saith Iohn I see him and now he is euen come see you to it and behold seing I haue preached him many a time and haue now almost made an end of baptisme then why was this time chiefly appointed for his comming that Iohns iudgement of him whom he had not seene before that day the one dwelling with carpenters as the pure sunshine is otherwhile in a corner the other in the wild desert might not seeme to proceede of kinred or acquaintance saith Musculus but from the integritie of a sincere minde But to what end and purpose should Christ come to Iohn whose worke was the baptisme of repentance and remission sins shall he come to be baptized whose purenes exceeded the purity of all Sacraments though by doctrine he should not come and be taught as it were his owne booke yet by discipline he vouchsafed to come to baptisme in his manhood as he allowed circumcision in his childhood Luke c. 2. v. 21. and vpon this consideration the Baptist saith vnto him I had need to be baptized of thee and comest thou to mee but Iesus answered by the reason of permission not of dutie suffer me now for thus it becommeth vs to fulfill all righteousnes though it be not necessary yet is it requisite for me to be baptized seing this is one rule of diuine iustice and I must not breake mine owne rule besides it is my fathers will that in this time of my humiliation with men I should be wholy like one of my brethren and because the Father and I are both one his will and mine are both one For if Iohn which came from God alloweth baptisme how can I the Sonne of God disallow it if I cannot mislike it then is it verily a good and godly institution if it be good what should hinder me from receiuing it and therefore maruell not if I come for baptisme else what might the people say Can he bid vs doe any thing that himselfe can not do shall we take that which our teacher refuseth thus the people is slender and tender in faith it is moueable and remoueable it maketh euery strawe a blocke it is offended with smallest things and that they may not conceyue any thing amisse I am come to this baptisme thus it is fit for me to fulfill this righteousnes Math. c. 3. v. 14.15 How can we heare these wordes of our Sauiour and not marke them diligently for their truth how can we marke them not examine them fully for our instruction how can wee examine them and not learne these lessons duly for our actions euen lessons taken from Christs owne example the surest precept of all precepts the true prince and prelate and president euer of all examples For if Iesus who was Iohns good Lord and maister and Iohn by his owne cōfession not worthy to vnlatch his shoe disdained not the order of his seruaunt Iohn as afterward he humbled himselfe vnto his Apostles c. 13. v. 13. Where neuerthelesse he pronounceth himselfe to be their Lord not with desire of glory and insolencie but of edifying and instructing them saith Musculus for the authoritie and reuerence of Lordship is one furtherance to persuasion what a worthy Caueat is this for all christians if they will deserue the name of Christians not to thinke scorne of taking good by any Christians their inferiours are inferiours not so wise as they neither was Iohn so wise as Iesus very wisedome it selfe are inferiors poorer then they euen so was Iohn poorer then Iesus are inferiors lesse gracious then they this preeminence of fauour all other had Christ of Iohn and yet is he content and willing to submit himselfe to the participation of Iohns baptisme as princes receiue the ministery of their ecclesiasticall subiects because it is the appointment of God wherevnto they likewise are subiect with their ministers If Christ equall with God humbled himselfe thus vnto his seruant Iohn what exceeding great humilitie must we vse toward God almighty the great Lord of all when as both our duties bind vs to his Statutes and the least neglect of them is a grieuous hinderance and stumbling blocke to the weake ones to breede a misliking in vs or a suspition in themselues Thus it seemeth good to our gratious merciful Messias to teach vs the waies wherin we must walke to set a lanterne by our paths and to guide our feet into the way of peace and meekenes God grant this prouerbe may be heard in our dwellings such a sauiour such saued such a prince such people as the Lord Christ is so are the seruants of his family that we may be like him in charitie in faith humilitie charity with truth not with falshood faith with the godly not the wicked humility with Gods chozen and annointed people not with the reprobate scorners and Mammonistes of the world Seeth no stones wash no nigroes cast not pearle to beasts So not onely the prophets foresight shall be verified in his comming not onely the Euangelists history will proue him to be come but the very expressed image and resemblance of his vertues graces in his schollers and professors will conclude That he is come to keepe with vs and keepe vs to feed among vs and feede vs neuer to forsake vs in this life or in the life to come Where then may the Iewes sentence appeare but in the court of vntruth where ought it to abide but in the synagog of all abominatiō which of their faces can freely shew it selfe without shame what Rabbin of their schooles dare once put forth his head and say that Christ is not come or if the stifnecked Iewe or other Iewish proselite wil once say thus much to trie vs let vs passe by the reasons of Athanasius in his booke of the Incarnation such other treatises of like end and effect and looke into the gospell of S. Mathew the gospell of God and from the 11. c. v. 5. bring this infallible reason and proofe against him By whose power the blinde see the lame go the deafe heare and other diseases are healed and the gospell it preached to the poore he is the true Messias But by the powerfull wordes of Iesus the blind see the lame go the deafe heare and other diseases are healed and the gospell is preached to the poore Ergo Iesus is the true Messias neither can we iustly looke for any other