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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	aaron_n	authority_n	king_n	23	3	3.8142	3	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A20683	A defence of church gouernment Dedicated to the high Court of Parliament. Wherein, the church gouernment established in England, is directly proued to be consonant to the word of God, and that subiects ought of dutie to conforme themselues to the state ecclesiasticall. Together with, a defence of the crosse in baptisme; as it is vsed in our Church, being not repugnant to the word: and by a consequent, the brethren which are silenced, ought to subscribe vnto it, rather then to burie their talents in the ground. By Iohn Doue, Doctour of Diuinity.	Dove, John, 1560 or 61-1618.	1606 (1606)	STC 7081; ESTC S110107	58,733	80

had his calling from his Father Moses from God Aaron from Moses the Apostles from our Sauiour Timothy Titus from S. Paul so we must consider in whom this authority resteth to call men to the ministery for none of these of whom I haue spoken had any consent of the people This custome of popular election is borrowed out of the Turkes Alcaron and not of the Bible It is saide to the congregation concerning the election of Deacons Looke ye out 7. men of honest conuersation c by which it is iustified which our law doth require that they vpon whom the Bishoppe Act. 6. shall lay hands must bring with them sufficient testimony of their worthinesse but in the words following it is said whom we may appoint to this businesse And afterward verse 6. when they were found out they set them before the Apostles and the Apostles prayed and laide hands vpon them but not the people as our Bishops assisted with other ministers without the helpe of the people ordeine ministers with vs. Therefore in their obiection out of the Acts where they alleage these English words When they had ordeined Elders by Act. 14. election in euery Church c they doe but deceiue themselues For the Greeke word is cheirotoneo of cheir an hand and teino porrigo extendo noteleno to reach or stretch forth or lay on not to eleuate or lift vp so cheirotoneia is not eleuation but imposition of hands in Eccesiasticall writers These words then cheirotonesantes eautois presbuterous is manuum impositione consecrantes sibi ipsi● presbyteros when by imposition of hands they had consecrated Elders or Ministers as Moses by imposition of hands conferred the holy Ghost vpon Iosua and sanctified him to be a Magistrate and our Deut. 24. Matt. 19. Sauiour in the Gospel by laying hands on the children blessed them And th●● cheirotoneia is expressed more plainely by another Greeke word in the Acts of the Apostles concerning Act. 6. the consecration of Deacons to be epithesis ion cheiron imposition of hands where the text saith proseuxamenoi op●thecan autois tas cheiras when they had prayed they layed hands vpon them And Gual●er in his Commentary vpon that place of the Acts which before was alleaged when they had ordeined Elders by election in euery Citie after he hath iustified these popular elections vsed in the Church of Tigurie and dispraised our manner of ordination reuoketh himselfe and confesseth by the word cheirotonesantes magis verisimiliter hîc incelligi manuum impositionem non incerto populo rem tam seriam committendam that in that place imposition of hands is rather to be vnderstoode then any popular election and that a matter of so great importance as the ordination of Ministers is not to be committed to the rude and inconstant common people He commeth now to his ob Sol and obiecteth in our behalfe as we doe our selues commonly alleage that it cannot stand with the state of a Kingdome that there should be a popular gouernment of the Church And he answereth himselfe that it is not requisite that the gouernment of the Church should bee answerable to the gouernement of the Realme To which his answer I reply that if the gouernment of the Church be not answerable to the gouernment of the Realme then our assertion is true that this popular gouernment cannot stand with the state of a Kingdome because the King is by the people excluded out of the Church gouernment With vs Bishops are the Kings Lieutenants in Ecclesiasticall causes and all Ecclesiasticall Courts are the Kings Courts they be held immediately vnder the King his authority in causes Ecclesiasticall being subalternate and immediately subordinate vnto our Sauiour Christ Now for as much as they which hold with the lay Eldership and popular gouernment doe claime their authority immediately from God without the King they derogate from the Kings authority in Ecclesiasticall causes and in Church matters they hold him for no King Lastly whereas we obiect that popular gouernment with vs cannot be but tumultuous and hee answereth that no tumults can arise by their gouernment considering foure circumstances First that it is Gods ordinance Secondly that it is to be executed by no greater multitude then a parish Thirdly that the Church guides being seperated from the people determine the matter and prepare it onely the people consent with them Fourthly if any few be violent and vnruly the next Iustices are to keepe the peace among them It is but an answerlesse answer For first that popular gouernment is not Gods but mans ordinance as I haue shewed Secondly it is apparant that diuers parishes with vs be so populous that they consist of many thousands and are as large in compasse as some Diocesse in other places Thirdly for the guides of the Church priuately to agree vpon the matter and to vrge the people and constraine them by the authority of Iustices of peace to yeelde vnto that which they haue decreed is as much as to make it no popular election at all because then free consents are denied them and all authority resteth in the guides of the Church For if there be no tumult it is wholly in the power of the Church Magistrates to conclude and establish what they list and the people must agree to it if there be a tumult the Magistrates of the Church are to command the Iustices to execute what their selues would haue done so that the people are vsed but as ciphers and haue no liberty in themselues So this is as good as no election Of Lord Bishops and Ecclesiasticall persons exercising ciuill authoritie THe common obiection is that our Sauiour being the chiefe Bishop was not held for a Lord neither had hee any outward pompe or glory in this world To which I answer if so be they inferre this conclusion vpon that example therefore Bishops must not be Lords the weakenesse of that argument will appeare by the like for they may as well conclude against Kings that because our Sauiour being a King yet was no Lord had no pompe nor glorie-therefore Kings must not be Lords c. I could answer further Tit. 2. that he was a Lord and so the Apostle doth call him a great Lord and the head of the Church and the Prince of Eph. 4. 15. Apoc. 1. the kings of the earth and because he is head of the Church all Kings doe holde their Crownes vnder him That the world did not acknowledge him for a Lorde it was their blindnesse Hee came to be crucified and had the world knowne him non Dominum gloriae crucifixissent they had not crucified the Lord of glory And yet in his state of humility hee had an honourable retinew to attend vpon him to the number of eighty two his twelue Apostles and seuenty Disciples Matth. 1● Luk. 10. Iudas was his treasurer or pursbearer he sent Philip to the market to buy bread he imployed his Disciples in such seruices

as to him did appertaine as appeareth by the story of the Gospel But thus I prooue that Bishops ought to be Lords Our Sauiour being asked whether a man might put away his wife answereth negatiuely his argument of proofe being drawne from the law of nature saying Ab initio non fuit sic from the beginning it was not so Likewise the argument Mat. 19. followeth Bishops ought to be Lords and Ecclesiasticall persons to exercise ciuill authority quoniam ab initio fuit sic because frō the beginning it was so From Adam to Moses it was so from Moses to our Sauiour Christ the Apostles it was so with them it was so and from them it hath continued so vntill this time excepting onely the times of persecution when the course of the Gospel was interrupted and there was no setled state of a Church No meruaile though in time of persecution they were not held for Lords for then they were not allowed to be Citizens nor thought worthy to liue in a Common wealth The Pagan Emperours helde them for seditious persons troublers of the state and of all men most worthy of death Our question is not what then was of fact but what ought to haue beene of right It must not seeme strange that Saint Iohn or Saint Paul could not be in authority vnder Nero Domitian nor the godly Bishops vnder the ten persecutions sceing our Sauiour was not allowed any authority vnder Herod nor Pilat nor Augustus nor Tiberius No meruaile though Titus could not be held as a Lord in the Kingdome of Creete seeing that neither Iehoahaz being lawfully anoynted King of Iuda could not reigne 2. Reg. 25. 2. Rug. 24 as a King being taken captiue by Pharao nor Iehoiakim nor Sedechias being oppressed by Nebuchadnezer From Adam vnto Moses he that was the eldest of euery Gen. 1. 26 Gen. 2. 23 Gen. 4. 3. 4 familie was both the king and the priest ouer his own family among Gods people So Adam was a king because God gaue him absolute power ouer the whole world he was also a priest for hee offered sacrifice Caine and Abel brought to him their sacrifices that he might offer in their behalfe they are onely saide to haue offered as Asa the King and all the people are saide to haue offered when the Priest did offer in 2. Chr. 15 their behalfe Henoch seeing the children of God to fall daily from faith to infidelity which was the cause of the deluge published against them the sentence of excommunication saying The Lord commeth which is the most grieuous kinde of excōmunicatiō And S. Paul did borrow that form of him Iudae v. 14 where he writ Hee that loueth not the Lord Iesus let him be an athema marannatha cursed vntill the Lords comming And Moses 1. Cor. 16 did reckon vp so long a catalogue of all the eldest sonnes descended from Adam before the flood to this end that it Gen. 5. might appeare vnto whom from time to time the Lord committed the care of gouerning instructing the Church Noah a king was a preacher of righteousnesse one hundred and twenty yeares before the flood hee offered sacrifice after the flood That Iethro the father in law of Moses was both a 2. Pet. 2. 5 1. Pet. 2. 19 4. 16. Gen. 8. 20. Numb 3. 12. 12. 8. 16. 17. prince a priest likewise Iob in the land of Huz no learned man will deny And that none might offer sacrifices but the eldest and Princes of euery family it appeareth by the writings of Moses because God said he would take the tribe of Leui to be seperated for his seruice as a redemption of all the rest of the first borne of Israel In which words hee did but call to remembrance the time of nature wherein the eldest were all his that is they were consecrated for the offering of sacrifice vnto him When Melchisedech was King and Priest of Salem Ge. 14. 18 Abraham also was King and Priest ouer his own family It was saide of him Thou art a great Prince of God among vs Gen. 23. 6 Ge. 18. 19. Ge. 22. 10 Gen. 17. Ge. 26. 24 And he taught them Gods word he erected an altar and offered sacrifice To him first was committed the sacrament of circumcision and he circumcised his sonne Isaac Isaac his heire crected an altar and offered cacrifice for the exercise of his faith Iacob after him did the like taught purity of religion and how Idolls were to be abolished Ge. 35. 11. In the daies of Moses vnder the time of the law when priesthood was appropriated to one peculiar tribe of Leui and the Bishoprick to one certaine family Moses and Aaron both being priests Moses the yonger brother had the chiefe authority in ciuill businesses Aaron the elder in Ecclesiasticall causes but all supreame authority was committed to these two priests Moses and Aaron That Moses was a priest Exod. 24. 6. 7. 8. it is euident because all the whole tribe of Leui were then consecrated ●o holy priesthood whereof hee was one hee in particular offered sacrifice preached Gods word consecrated Exod. 40. Numb 20. Aaron to be an high priest and Eleazar in his place when he was dead consecrated the altar which none could doe without sacrilege but a priest Yet he was the supreame ciuil Magistrate And in his absence 40. daies he substituted Aaron the priest in his roome to heare ciuill causes and supply the place of a ciuill Magistrate Phinees the high priest Numb 25. was a Captaine in warre and busied himselfe with secular affaires and it pleased God so much that the priesthood was conferred not onely vpon him but also his posterity Samuel the Prophet who ministred before the Lord in a linnen Ephod was also the chiefe ciuil Magistrate and in his own person did ride his circuit as a Iudge euery yeare ouer all the 1. Sam 12. 18. 1. Sam. 7. 1. Sam. 8. land All the daies of the Iudges which was about two hundred ninety and nine yeares from the death of Iosua vnto Eli the priest there was no certaine supreame ciuill magistracie in any but in the high priests or Bishops among the people When the people desired a king of God they cōsulted with Samuel in that secular busines After those 299. yeares of the Iudges Eli the Bishop reigned as supreame ciuill Magistrate 40. yeares so did Samuel after him the space of 40. yeares Afterward when Saule was by him annointed King yet Samuel ruled ioyntly with Saule so long as he liued and indeed bore the greatest sway in the realme because Saule had little more then the title of a King during the life of Samuel and was to doe nothing without allowance from him How the Clergie among Gods people busied themselues with the affaires of the temporal●ie and howe much they pleased God in so doing it appeareth by these examples Numb 31 6. 26. Numb

then that they did also giue ouer praying which is here mentioned in the imployment of the Apostles as well as preaching for then had they beene reprobates And that after they were called to be Deacons they did also preach and minister the sacraments it appeareth by the examples of Stephen and Philip which both preached Act. 7. Act. 8. 35. 38. 50. and baptised Neither can a man of sober iudgement conceiue such an idle opinion of the Apostles that they would haue admitted them to that office by that great solemnity of prayer and imposition of hands if they should haue beene estranged from the ministerie and wholly attended vpon tables and beene but gatherers of almes God which hath established kingdomes and ordained secular Princes to be supreame gouernours in Ecclesiasticall causes by his word cannot so much crosse his owne ordinance as to appoint in the same word such a consistory or state of ecclesiasticall gouernment as may not stand with the state of a kingdome As for the gouernment of Bishops vnder the King it hath alwaies vpheld the state of a kingdom and maintained the soueraigne authority of Princes as holding their Scepter and Crowne immediately from God and not from the people that they are not to be deposed nor censured by the people But contrariwise the Presbyterie and their fauourers both by their doctrine and also by practise make all Kings subiect to the people and by a consequent to the Consistorie to be punished and depriued by them because they are the Magistrates which are chosen by the people and for the people the authority of the people is executed by thē And for the better proofe of this assertiō I wil produce some writings of the presbyterians thēselues The Scottish Consistorian hath these words following Populo Eucan de iure regni apùd Scotos iu●● est vt imporiū cui velit deferat It resteth in the hands of the people to set the Crown vpon whose head they please B. Nam nisi regem suffragijs electum habeamus vereor nè legitimum habituri simus M. Ego quoque idem islud vereor No man is a lawfull King but by election of the people Nam quem nes Venetorum 〈◊〉 vocamus is nihil aliud est qùám rex legitimus He whom we we call the Duke of Venice is nothing else but a lawfull King Leges igitùr hâc dè causâ inuentae sunt à populis regesque coacti non suâ ●n iudicijs licentiâ sed quod populus in se dedisset iure vti For this cause lawes are deùised by the people and Kings constrained not to vse their own liberty in the seate of Iustice but that whereunto the people hath restrained them Sit quando ita vis p●në● populum vt leges serat perferat sint reges velut tabulariorū custodes The making of lawes is onely in the power of the people kings are but as it were keepers of the records Vides opinor quantam vno versu des principi licentiam nempè vt quod velit ipse dicet lex quod nolit non dicat Id si semèl recipiamus non proderit bonas leges condere quae principem bonum officij sui ●oneant malum circumscribant Immo vt dicā apertiū● nullas omninò leges habere praestaret quàm liberum latrocinium atquè etiam honoratū sub legis praetextu tolerari M. Certè non modo potest●tē legum iubendarū sed etiàm eas interpretandi regiabstulist As kings may not be makers of lawes so they may not be trusted with the exposition of lawes for then it were all one as if no good lawes were made which may put a good Prince in mind of his duty compell an euil Prince to doe his dutie because they will wrest them to their owne purpose And so robberie shal not onely be free but also rewarded and honoured vnder the colour and pretence of lawe Concerning such Princes as behaue not themselues well in their gouernment Deo hominibus habendes inimicos eosqùe in luporum aliorumnè noxiorum animalium genere potiùs quàm hominum habendos putem quae qui alit sibi perniciē alit alijs qui occidit non sibi modo sed publicè vniuersis prodest Interfectoribus autèm praemia decarni non ab vniuerso tantùm populo sed à smgulis quemadmodùm vulg ò fieri solet ijs qui lupos aut vrsas occiderunt They be enemies to God and man Wolues who so killeth them benefiteh the common wealth and is to be rewarded as he that killeth Wolues Bares and such harmful beasts And what is this lesse then which the conspirators of Rome do hold it meritorious to murther Princes Againe saith this Presbyterian Quemadmodùm in primis regibus vsquè ad Kennethum 3 qui primus regnum in suâ familiâ stabiliuit perspicuā est quae fuerit potestas populi in regibus creandis in ordinem redigendis ità necesse est vt is aut populo inuito id fecerit aut à persuaso impetrauerit Perrò si ceëgit populum sibi parere populus quoquè vbi primum caeperit suis viribus confidere violentum illud imperium poterit excutere cùm à regibus populo recepta iura pronuncient natura clamet quicquid per vim fiat simili vi solui posse Si tu mecum ex conuentu agas quid causae est quin ego ex aduerso eas causas ponam cur pacta conuenta solui possint What power the people hath both in setting vp kings and ruling them after they be established Kennethus the third is an example which first established the kingdome in his own family If by violence he compelled the people to yeeld vnto it by the same violence they may free themselues againe if by their consent they may pretend cause enough to reuerse that whereunto they gaue consent And what is this but the doctrine of the Papists that faith with heretikes is not to be held To them which alledge that wee must pray for Princes though they be wicked and therefore not lift vp our Tim. 2. hands against them he answereth Nèc slatim si promalis principibus orandum est hinc allegare debemus corum vitia non esse punienda non magis quam latronum prò quibus etiam orare iubemur nec si bono principi parendum est ideò malo non est resistendum We are bound to pray for wicked Princes in such sort as for theeues we must pray for them both and punish them both Quod autem àd Caligulam Neronem Domitianum reliquos eius generis tyrannos attinet cur violats iuris diuini humani poenae non ●ebeant exigi nihil hic apùd Paulum habes qui de ipsâ magistratuum potestate non dè malis ma●è potestatem eam gerentibus disserat Nec si ad Pauli regulam id genus tyrannorum examines omninò magistratus erunt As for

34. 17. Iosua 22. 13. Numb 26. 63. 64. 2. Chron 13. Iosua 6. 1. Pet 23. 4. Phinees the Sonne of Eleazar the Bishoppe was a Captaine against the Midianites and Eleazar his selfe ioyntly with Moses diuided the spoyles among the Souldiers Eleazar with Iosua diuided the land of promise among the Tribes Phineas the Bishop was sent Ambassador to proclaime warre against Gad Ruben and halfe Manasses Moses and Eleazar numbred the people in the plaine of Moab and Moses and Aaron in the wildernes of Sina The Priests and Leuites sounded their Trumpets and bid the battell in the warre of Abias against Ieroboam The Priests ouerthrewe the citie Iericho And the godly King Dauid setting the Kingdome in better order then it was before appointed 6000. Leuites to be Iudges and Magistrates ouer the people Likewise beyond Iordan towardes the West 1700. both to serue God in the place of Leuites and also to serue the King in ciuill offices pertaining to the common wealth and also 2700. he set ouer Ruben Gad and Manasses to heare and determine all causes both ecclesiasticall and ciuill concerning God in the Church and the King in the common wealth The Kings were annointed and confirmed in their kingdomes by the hands of the Bishops ecclesiasticall persons 1. Sam 10. 1. Sam 16. 1. Reg 1. So Samuel annointed Saule Dauid Sadoc annointed Solomon when Adoniah had proclaimed himselfe King by help of Abiathar the Priest Nathan the Prophet said to Dauid me thy seruant Sadoc the Priest haue they not called nor Benoiah the son of Ichoiada Then Dauid said Call me Sadoch the Priest and Nathan the Prophet and let them annoint and proclaime Solomon Ier 26. Exod 32. King Ieremy was condemned to death by the Priests and the Prophets The Leuites by the commandement of Moses slewe with the sword 3000. that committed idolatry It was commanded by God that when they went to warre Ex 32. Deut 20. Deut 21. 19. 1. Sam. 15 the Priests should go before them exhort them to be couragious and valiant That if there were inquisition after murther the Priests should come forth and by their word the cause should be tryed Samuel valiantly slewe Agag the King of the Amalakites whom Saule the King for foolish pittie could not find in his heart to smite Godly Iosephat in his reformation of the Church and common 2. Chron wealth appointed Iudges in euey citie throughout the land as it appeareth verse 5. And what kinde of men these Iudges were it appeareth in the 8. verse following In Ierusalem as also in other cities he appointed Iuges out of the Princes of euery family and the Priests and Leuites which were to heare both ciuil and Ecclesiastical causes and so doth Tremelius expound it according to the truth of the Hebrew text and at Ierusalem which was the chamber of the Kingdome there was established by him the highest bench of iustice vnto which as vnto the highest court it was lawfull to appeale from all inferiour Courts and Iudges euen as it is now with the Kings Bench and the high commission Court at London And among these Iudges who were to take place before other it is explaned in the 11. verse of that chapter namely in ecclesiasticall causes ecclesiasticall men in temporall causes temporal men but so that in euery ciuil court of Iustice there should be some Priests and Leuites in Commission Moreouer the Lord saith If there arise a matter too hard for thee in iudgement betweene blood and blood plea and plea plague Deut 17. 8. and plague in the matters of controuersie within thy gates then shalt thou arise and goe vnto the place which the Lord thy God shal choose and thou shalt come to the Priests of the Leuites and to the Iudge that shal be in those dayes and aske and they shal shew thee the sentence of iudgement thou shalt doe according to the thing which they of that place which the Lord hath chosen shal shewe thee c. and that man which wil doe presumptuously not hearkening to the Priest which standeth before the Lord thy God to minister there and the Iudge that man shal dye and thou shalt take eway euill from Israel so all the people shal heare and feare and doe no more presumptuously As for Ezra the Priest he had authoritie from Artaxerxes the King of Persia to order all matters whatsoeuer spiritual Ezra 7. and temporall concerning the returne of the people out of captiuitie he ordered both the Princes and the people Priests and Leuites he appointed al the Iudges in the land that whosoeuer would not doe according to the Lawe of God and the Kings Lawe should haue iudgement without delay whether it were vnto death or banishment or confiscation of goods or imprisonment And there was by Ezra set down the whole Ezra 8. platforme of the ciuill estate of the common wealth Againe he gathered together the Princes and all the Clergy proclaimed a fast humbled them before God that hee would guide them in their iourney beeing ashamed to aske of Artaxerxes an Army of horsemen to helpe them because he had saide before that their trust was in God alone In the 10 Chapter hee causeth all as well temporall as spirituall to sweare that they would put away their strange wiues caused a proclamation to goe out through Iuda and Ierusalem to assemble in Ierusalem within three dayes in paine of confiscation of their goods How afterward the Maccabes being Gods seruants held both the Priesthood and the Kingdome among the Iewes being Gods people and that without impeachmenr the learned know very well and that they continued both high Priests and also Kings vntil the land was conquered by the Romans and the ciuill gouernment committed vnto the family of the Herods vntil the comming of our Sauiour Christ who translated both the kingdome and the Priesthood of right vnto himselfe And whereas some men doe obiect against these examples Ioh. 18. by me alledged for confirmation of spirituall mens authoritie in temporal causes among Gods people That when our Sauiour Christ was to bee arrayned they brought him from the high Priest to the iudgement seate of Pilate a temporall Iudge and saide to Pilate verse 31. It is not lawful for vs to put any man to death I answere first the Priest in particular did not say these wordes It is not lawfull for vs to put any man to death but the Iewes in generall not to the preiudice of Priests onely but of the whole nation of the Iewes Secondly they speake not these wordes as if the Iewes had of right from God no authoritie to put mē to death For Pilate himself doth confesse that they had right in themselues where he saith Take him and iudge him according to your owne lawe But these wordes are to be vnderstood that according to the Lawes of Herod a stranger and of the Romans which made them tributary and by