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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	aaron_n	appoint_v	priest_n	81	3	6.9481	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A12213	A reply to an ansvvere, made by a popish adversarie, to the two chapters in the first part of that booke, which is intituled a Friendly advertisement to the pretended Catholickes in Ireland Wherein, those two points; concerning his Majejesties [sic] supremacie, and the religion, established by the lawes and statutes of the kingdome, be further justified and defended against the vaine cavils and exceptions of that adversarie: by Christopher Sibthorp, Knight, one of His Majesties iustices of his Court of Chiefe Place within the same realme.	Sibthorp, Christopher, Sir, d. 1632.	1625 (1625)	STC 22524; ESTC S117400	88,953	134

courtesie in the Pope as Gratian most ungratiously would perswade but a matter of bounden duetie Ibidem Cap. Petrus and without all dissembling and seriously meant and intended by him in such manner and sort as he by those his words plainely declareth And consequently you now perceive verie fully I hope that for the space of eight hundred yeares and more after CHRIST the Bishops of Rome were subject to the Emperors and that the Christian Emperors also had Authoritie in matters Ecclesiasticall aswell as Civill within their Empyres But here now doe some Papists take exception and answere as touching Salomon his displacing of Abiathar the high Priest and putting Sadoc in his place that Salomon did this as he was a Prophet not as hee was a King But first this is but a meere supposition and conceit not found warranted in the Text. Yea the untruth of it may appeare if you please but to reade the Chapter For the offence which Abiathar 1. King 2.22.23.24 25.26.27.28 29 c. the high Priest had committed was High Treason in joyning with Adoniah against King Salomon for the kingdome Ioah also was in the same Treason and Conspiracie The King therefore caused Adoniah to be put to death he caused also Ioab to be put to death touching Abiathar the high Priest hee was also as worthy of death as the rest although for some causes and respects he was spared for that time Thou art worthie of death 1. King 2 26.27 saith the King but I will not this day kill thee because thou barest the Arke of the Lord God before David my Father and because thou hast suffered in all wherein my Father hath beene afflicted So Salomon cast out Abiathar from being Priest unto the Lord. And the King put Benaiah in the roome of Ioab over the Hoste and the King set Sadoc the priest Vers 35. in the roome of Abiathar In which words you see that Salomon doing these things is not styled or called by the name of a Prophet but expressely by the name of a King thereby signifying and declaring that what Salomon did touching the removing of Abiathar and putting Sadoc in his place he did it as a King aswell as when he put Benaiah in the place of Ioab Secondly you see that the offence which Abiathar had committed was treason and that therefore he deserved to die aswell as Adoniah or Ioab or any other of the conspirators But yet for the reasons and respects before mentioned hee would not then put him to death though he had deserved it but was content in lieu thereof for that time to inflict this punishment upon him to have him removed from his Priest-hood Now to deale in cases of Treason and to be a Iudge of matters concerning life and death and to award execution of death or in mercie to mitigate and alter the severitie of that punishment and in lieu thereof to have a milder or not so severe a punishment as death to be inflicted be things not properly belonging to the office of a Prophet but to the office of a King they doe rightly and properly enough belong And therefore what Salomon did herein it is evident that he did it as a King not as a Prophet And consequently it still remayneth firme and sure even by this example of King Salomon as also by other examples mentioned in my former Booke whereto my adversarie is still pleased to answere nothing that Kings as Kings have power to place Bishops and againe to displace them when there is cause and to put others in their roome And as touching Moses some Papists doe also answere that he was a Priest the high Priest Bellar. de verb. Dei lib 3. cap. 4● for so saith Bellarmine and therefore that Aaron performed that reverence obedience and subjection to him that hee did as being high Priest My Adversarie likewise saith the same that God Almightie made Moses an high Priest and citeth for proofe of it Num. 27. but there is no such thing written in that Chapter nor in any other Chapter of the whole Bible beside Deut. 33.5 I reade that Moses was as a King or Prince in Israell but I no where reade throughout the whole Booke of God that God constituted Moses to be the high Priest yea it is well knowne that in Moses time Aaron was the high Priest what necessitie then was there for Moses also to be an high Priest But that Moses was no Priest properly so called much lesse an high Priest is thus made manifest For if Moses were a Priest it must be eyther before the consecration of Aaron or after But after the consecration of Aaron and his Sonnes to the Priest-hood it is cleare that not Moses but Aaron and his Sonnes were the Priests as having the Priest-hood appointed and specially given unto them by Gods owne direction Thou saith God to Moses Numb 3.10 shalt appoint Aaron and his Sonnes to execute their Priests offices and the stranger that commeth here shall be slaine So that none but Aaron and those that were of his seede might execute the Priests office For which cause Moses neyther did not durst execute the Priests office Num. 16.46.47 but commanded Aaron to burne Incense and to make an attonement for the people Wherefore it is very apparant that after the consecration of Aaron Moses was not a Priest And that Moses was also no Priest before the consecration of Aaron is likewise very evident because before that time the priest-hood was annexed to the birth-right and did belong to the first borne in whose place the Levites afterward came Numb 3.12.41.45 Lyra in Num. 3.12 Ibidem and were appointed So sai●h Lyra reporting the received judgements of the best interpreters that Ante legem datam ad Primogenitos pertinebat offerre sacrificia Before the Law given it belonged to the first-borne to offer sacrifices Againe hee saith expressely that Levitae successerunt loco eorum The Levites succeded in their place And againe he saith Lyra. in Gen. 14. Sacerdotium fuit annexum Primogeniturae usque ad legem datā per Mosem The Priest-hood was annexed to the first borne untill the Law given by Moses Now of these two brothers Moses Aaron the Sonnes of Amram it is manifest that not Moses but Aaron was the eldest and first borne For we reade in Num. 33. Num. 33.39 That Aaron was one hunded twentie and three yeares old when he died But Moses outliving Aaron Deut. 34.7 was but one hundred and twentie yeares old when he died So that Aaron appeareth questionlesse and undoubtedly to be the elder brother and the first borne and consequently even by the right of Primogeniture did the Priest-hood belong to Aaron and not to Moses If any say that the birthright was sometime taken from the eldest by a speciall appointment of God and given to the younger it hath no place here For no such especiall appointment from

other words that follow namely In omni pietate c Take all the words of S. Paul together and they be these I exhort saith he that first of all supplications prayers intercessions 1. Tim. 2.1.2 and giving of thankes be made for all men for Kings and all that are in authoritie that we may leade a quiet and peaceable life 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in all godlinesse and honestie By which words so put together it appeareth That S. Paul would have Christians to pray thus specially for Kings and Princes not onely to this end which my Adversary supposeth viz. for the mantainance and preservation of externall peace and correspondencie of humane societie but to this end also and that chiefely that Pietie Godlinesse and Religion may by their meanes be continued countenanced and protected amongst them And this had the Christian Emperors learned in ancient time For Iustinian that Christian Emperor in his dayes Novel Const. 6. spake thus The true Religion of God and honest conversation of the Priests is our chiefest care Legum Theod. No●●el tit 3. de In●ae●● Samaritaine And in this sort likewise spake Valentinian and Theodosius Emperors saying The search of true Religion we finde to be the chiefest care of the Imperiall Majestie And therefore also did S. Augustine say long agone That it is enjoyned Kings from God Aug. contr Crescun lib. 3 cap ●1 that in their kingdomes they should commaund good things and forbid evill things not onely such things as belong to humane societie but such things also as belong to Gods Religion This cleare and most evident testimonie of S. Augustine to declare the authoritie of Kings aswell in matters Divine and concerning Religion as in matters Civill Temporall I alledged in the first Chapter of my former Booke pag. 10. whereunto neverthelesse as to many other things in my booke contayned My Adversarie is pleased to answere nothing The second Position he busieth himselfe in is that the Regall Power or authoritie is subordinate to the S●cerdotall or Spirituall It is true that Kings Princes notwithstanding their Regall power be subordinate and subject to God and his authoritie But what of this Indeede if Ecclesiasticall Ministers spake to Kings and Princes in their owne names and by their owne authoritie and uttered their owne will and pleasure there might be some reason in that which he would conclude but seeing they are to speake unto them not their owne will but the will and word of the Almightie and in his Name and as Embassadors Ministers Messengers and servants unto him no such consequent can be inferred 2. Cor 5 20. 1 Cor. 4 1.2 For if a King send an Esquier or any other inferior servant of his on a message to a Duke Earle or other Noble-man of the Realme This servant speaking in the King his Masters name and delivering his message is therein to be obeyed Will any thereupon conclude Ergo That Esquier or servant is greater or superior as in respect of himselfe or of his owne person then eyther the Duke or the Earle or the Noble-man No man I thinke will be so absurd And yet my Adversarie goeth on and amplifieth the Sacerdotall and spirituall power saying That how much the Soule in perfection exceedes the Bodie The eternall blisse the temporall felicitie The Divine Lawes the humane lawes By somuch doth the Spirituall authoritie exceede the Temporall But all this while he should remember and observe wherein and in what respects it is that this excellencie of the one above the other doth consist For as it is true that in respect of converting soules and fitting them for Gods kingdome by preaching of Gods Word Administring of the Sacraments and exercise of the Ecclesiasticall Discipline the Spirituall function and authoritie is to be preferred before the Regall or temporall So no lesse true is it that in respect of the temporall Power of the Sword externally to command compell and to punish offendors in causes both Ecclesiasticall and Civill the Regall Temporall Office and Authoritie is to be preferred before the Episcopall or Sacerdotall When therefore he supposeth that the King or Prince in respect of the Priest is but as the bodie is in respect of the Soule and that hee hath no more power and authoritie over Priests and Bishoppes then the bodie hath over the Soule How doth he prove this fond conceite For it is not the credite or testimonie of his S. Thomas as he calleth him who lived more then 1200. yeares after CHSIST and was overwhelmed with the corruption of his time and wedded to the Sea of Rome that can bee any sufficient proofe of that idle fantazie Yea it is apparant that to some purposes the Regall Power Office hath in it the nature and resemblance of the soule aswell as the Sacerdotall or Episcopall hath to some other purposes For as the soule commandeth the bodie so hath the King power to command the Priest and may by as good right punish all maner of offendors Civilly and by temporall punishments as Bishops and Clergie men may punish any Ecclesiastically and by the Church censures To make this the better to appeare beside that which is spoken in my former Booke observe first that Moses who was as a King or a Prince in Israell commanded not only the Levites Deut. 33.5 Deut. 31 2●.26 which bare the Arke of the Covenant of the Lord and that in a matter Ecclesiasticall and concerning their very Office but he commanded also even Aaron the high Priest in a matter likewise Ecclesiasticall and concerning his verie Office saying thus unto him Take the Censer Numb 16 46.4● and put fire therein off the Altar and put therein Incense and goe quickely unto the Congregation make an Attonement for them For there is wrath gone out from the Lord the plague is begun Then Aaron tooke as Moses commanded him c. He Exod. 32.21 2● moreover called Aaron the high Priest to an account for his bad doings and removed him for the same Whereupon Aaron answered humbly and submissively unto him as to his Soveraigne Lord saying Let not the wrath of my Lord waxe fierce c. Numb 12.11 In like sort did Aaron speake unto Moses in another place saying My Lord I beseech thee c. 1. Sam. 22.12.15 So did also Abimelech the high Priest answere to his king submissively and dutifully saying thus unto him Here am I my Lord c. Let not the King impute any thing to his servant nor to all the house of my Father for thy servant knew nothing of all this lesse or more The Prophets likewise as well as the Priests and high Priests did acknowledge this humble submission and subjection unto their kings as is evident by the example of the Prophet Nathan who when he came into the presence of the King 1. King 1 23. c. he made obeysance to the king upon his face to the ground

c. Ioshua the successor of Moses did likewise as a King or Prince commaund even the Priests and Levites aswell as the rest of the people as appeareth by the acclamation and answere they made unto him Iosh 1.17.18 saying thus As vve obeyed Moses in all things so will wee obey thee c. Whosoever shall rebell against thy commandement and will not obey thy words in all that thou commandest him let him be put to death Iosh 6.6 Iosh 5 3.4 Iosh 5.10 Iosh 7.24.25 Iosh 8 30. Iosh 8.34.35 And it is further manifest that he also dealt in matters Ecclesiasticall aswell as Temporall for he would have the children of Israell to be Circumcised and the Passeover to be kept and the Man that had offended in the excommunicate thing to be punished He also builded an Altar for their sacrifices offerings He reade the whole Law unto them the blessings and cursings There was not a word of all that Moses had commanded which Ioshua reade not before all the Congregation of Israell aswell before the Women and the Children as the stranger that was conversant among them Hee renewed the Covenant between God and the people and caused them to put away the strange Gods that were amongst them Iosh 24.23.24.25.31 Insomuch that by his diligent care and good governement Israell served the Lord all the dayes of Ioshua Likewise of that Godly King Iosiah it is recorded that he commanded the high Priest aswell as the other Priests and dealt in matters also Ecclesiasticall and concerning Gods service and Religion For thus it is written of him That hee commanded Hilkiah the high Priest 2 King 23.4 and the priests of the second Order and the keepers of the Doore to bring out of the Temple of the Lord all the vessels that were made for Baal and for the Grove and for all the Hoste of heaven and he burnt them without Ierusalem in the fields of Kedron 2 King 23.5 and carried the powder of them into Bethel And hee put downe the Chemarims whom the kings of Iuda had founded to burne incense in the high places and in the Cities of Iuda and about Ierusalem and also them that burnt incense unto Baal to the Sunne and to the Moone and to the Planets and to all the Hoste of heaven c. He commanded also the Passeover to be kept c. Hee purged Iuda and Ierusalem vers 21. from the high places the Groves and the carved and molten Images Yea 2 Chro. 34. vers 3.4.7.33 he tooke away all the abominations out of all the countries that pertayned to the Children of Israell ● compelled all that were found in Israell to serve the Lord their God Had not also King Salomon authoritie over the Priests and Levites and did not he likewise deale in matters Ecclesiasticall and concerning Religion when he set the courses of the Priests to their offices according to the order of David his Father 2. Chro. 8.14.15 the Levites in their watches to prayse and minister before the Priests everie day and the Porters by their courses at everie Gate For so was the commandement of David the man of God And the Text saith That they declined not from the commandement of the King concerning the Priests and the Levites c. He removed also Abiathar from being priest unto the Lord and set Sadoc in his roome 1. King 2.27.35 1 King 8.22.23 24.25.26.27 Hee also builded an house and Temple unto God and did dedicate the Temple in his owne person Did not also King Asa meddle with men and matters Ecclesiasticall 2 Chro. 14.3.4.5 when he tooke away the Altars of the strange Gods and the high places and brake downe the Images and cut downe the groves and commanded Iuda to seeke the Lord God of their Fathers and to doe according to the Law commandement c. Therefore the kingdome was quiet before him And he tooke an oath of all Iuda that Whosoever would not seeke the Lord God of Israell should be slaine whether he were small or great Man or Woman And they sware unto the Lord with a loud voyce and with shouting and with Trumpets and with Cornets And all Iuda rejoyced at the Oath 2 Chron 15.12 13 14.15.16 c. for they had sworne unto the Lord with all their heart and sought him with an whole desire and he was found of them Hee also deposed Maachah his Mother from her regencie because shee had made an Idoll in a Grove and hee broke downe her Idoll and stamped it and burnt it at the brooke Kidron King Iehosaphat did the like when he sought the Lord God of his Fathers 2. Chron. 17.3 4 5.6.7.8.9 and walked in his commandements and not after the doings of Israell Therefore the Lord stablished the kingdome in his hand And all Iuda brought to Iehosaphat presents and he had riches and honour in abundance And he lift up his heart unto the wayes of the Lord. Moreover he tooke away the high Places and Groves out of Iuda Hee also sent his Princes and with them Priests and Levites to teach in the Cities of Iuda they taught in Iuda had the Booke of the Law of the Lord with them and went throughout all the Cities of Iuda ● Chron. 19 8. and taught the people Againe in Ierusalem Iehosaphat set of the Levites and of the Priests and of the chiefe of the Families of Israell for the judgement and cause of the Lord c. Did not also that good and Godly king Hezekiah shew his authoritie over Priests and Levites 2. Chron. 29 3 4.5.6.7.8.9.10 11 12.13.14.15.16 and in matters also Ecclesiasticall when he opened the dores of the house of the Lord and brought in the Priests and the Levites and said thus unto them Heare me yee Leuites sanctifie now your selves and sanctifie the house of the Lord God of your fathers and carrie forth the filthinesse out of the Sanctuarie c. And they gathered their brethren and sanctified themselves and came according to the commandement of the King and by the wordes of the Lord to clense the house of the Lord And the Priests went into the inner parts of the house of the Lord to clense it and brought out all the uncleannesse that they found in the Temple into the Court of the house of the Lord And the Levites tooke it to carrie it out to the brooke Kidron Hee also commanded the Priests Vers 21 2● the Sonnes of Aaron to offer sacrifices on the Altar of the Lord And hee sent to all Israell and Iuda wrote Letters to Ephraim and Manasseh that they should come to the house of the Lord at Ierusalem to keepe the Passeover unto the Lord God of Israell Hee appointed the courses of the Priests and Levites 2. Chron. 30.1 by their turnes everie man according to his Office 2 Chron. 31.2 both Priests and Levites for the burnt offerings

he must governe and rule as hee that must give an account of his doings unto God and therefore concludeth that Oportet eos quibus praesumus non circumcursare c. Those that be under our rule and governement ought not to runne thus about to Rome but ought there to plead their cause where they may finde both accusers and witnesses unlesse perhaps saith he a few desperate and loose Companions suppose the authoritie of a Bishop of Africke to be lesse then the authoritie of the Bishop of Rome which hee speakes as accounting it absurd for any man to suppose the Authoritie of the one to be greater then the Authoritie of the other His third example is of Athanasius who being deposed from his Bishopricke made his appeale saith he to Pope Iulius and was by him restored It is true that Athanasius the Patriarch of Alexandria being oppressed and wrongfully thrust from his Bishopricke as diverse other Bishops likewise were in those dayes fled to the Bishop of Rome not to acknowledge any supremacie in him over all other Bishops as now he claymeth but as to a friend and Patron at whose hands he expected and hoped to finde some helpe and defence in that his distresse Sozomen libr. 3. cap. 6. lat The Bishops throughout the East that favored the Nicene Faith were saith Sozomen deposed and the chiefest States invaded by the Arrians as Alexandria in Egipt Antioch in Syria the Royall Citie of Constantinople Criminationem illi obiectam in so ser●●uns in Hellespont This the Bishop of Rome and the Priests of the West tooke to be their reproch therefore verie freely entertayned Athanasius at his comming to them and tooke upon them the defence of his cause Where you see that Athanasius had ayde and defence not onely of the Bishop of Rome but of the Priests of Rome also wherefore that his flying to Rome and receiving helpe and defence from them doth no more prove a supremacie in the Bishop of Rome then it doth in the Priests of Rome Yea Athan. Apolog. contra Arrian the letters which Athanasius brought with him to Rome from the Bishops of his communion in the East witnessing the wrongs which he suffered and earnestly craving helpe therein were not written to Iulius alone but Omnibus ubique Ecclesiae Catholicae Episcopis To all the Bishops of the Catholicke Church wheresoever And accordingly was this matter heard and examined by a Synod or Councell of Bishops In which Synod and not by Iulius alone it was that Athanasius was receaved and restored as Bishop of Alexandria notwithstanding his former deposition Neyther did Iulius the Bishop of Rome Sozom. lib. 3. c 11 lat Socrat. lib. 2. cap. 20. in the greeke cap 16. in the latin call or summon this Councell but by the commandement of both the Emperors saith Socrates the one in the West signifying the same by his letters the other which ruled in the East willingly condescending thereunto there was proclaymed a generall Councell that all should meete at Sardica a Citie of Illiricum c. Yea so farre was Iulius the Bishop of Rome in that time from having any supremacie over all the Bishops in Christendome that when hee wrote to the Bishops of the East more freely and sharpely and as if hee tooke some authoritie upon him over them as they conceaved these Easterne Bishops assembled together in a Councell at Antioch formed an Epistle by uniforme consent of them all Socrat. lib 2. cap. 15. in the greeke cap 11. in the latin Sozom. l●b 3. cap. 7. lat wherein they inveigh bitterly against Iulius and tell him plainely That if any were banished the Church and excommunicate by their decree and censure it belonged not to him to intermeddle with it nor to sit in judgement upon their Censure So that howsoever the Bishops of the East and of the West might and did give mutuall helpe counsell comfort and assistance one to another yet if the Bishop of Rome would at any time goe beyond his bounds and seeme to take authoritie over them We see that these Bishops of the East would by no meanes endure it but gave it the repulse The fourth and last example which he citeth is that of S. Iohn Chrysostome who being deposed from his Bishopricke Appealed as he saith to Pope Innocentius the first Bellarmine hath also this example aswell as all the rest so that my Adversarie taketh indeede all his weapons and artillarie out of his store-house But both Bellarmine and He doe but deceive their Readers For Chrysostome in his Epistle doth not pray ayde and helpe onely of Innocentius the Bishop of Rome Chrysos Epist. 1. ad Innocent Tom. C n● 1. edit Venet. 158● pag. 799. as they suggest but of other Bishops likewise in the West aswell as of him speaking not in the Singular but in the Plurall number thus Domini igitur maximè venerandi pij cum haec ita se habere didiceritis studium vestrum magnam diligentiam adhibete quo retundatur haec quae in Ecclesias irrupit iniquitas Therefore most religious and reverend Lords since you see how things be carried extend your diligence and endeavour that this wickednesse which is broken into the Churches may be beaten backe Quippe si mos hic invaluerit scitote quod brevi transibunt omnia Quapropter ne confusio haec omnem quae subcoelo est nationem invadat obsecro ut scribatis ut haec tam inique facta robur non habeant Nobis vero literis vestris charitate vestra frui concedite For if this grow to be a custome know yee that all things will shortly come to nought and therefore least this confusion invade everie nation under heaven I beseech you write that those things so unjustly done may beare no sway And grant that vve the wronged Bishops of the East may e●●oy your letters and your favours And so he goeth on with Verbes of the Plurall number to the end concluding his Epistle with these words and in this manner Haec omnia cum ita se habere intellexeritis a Dominis meis prentissimis nostris Episcopis obsecro ut praestetis id quod petent officij All these things when yee shall perceave to be true by these my Lords and most godly brethren the Bishops I beseech you to yeelde them that assistance they shall desire All which clauses in that Epistle I thus the rather rehearse to the end you may the better judge whether it be not more fitly and more cohaerently to be reade Obsecro ut scribatis in the Plurall number as the Protestants say it ought to be reade then Obsecro ut scribas in the Singular number as Bellarmine and other Papists following the faultie and vicious copies would have it For when he speaketh to his most Reverend and Religious Lords the Bishops in the West were it not verie absurd to say thus unto them Obsecro ut scribas but