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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	time_n	13	3	3.3670	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

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

destitute of a medius terminus to proue that conclusion which hee vndertooke to proue If we grant all Crosses which are worshipped to be idolls it cannot follow that our Crosse in Baptisme which is not worshipped is an idoll no more then this that because all altars erected for sacrifice in places prohibited of God were abhomination therfore the altar of which before I spake being not ercted for that end was also abhominable Neither doth he so fitly alleage for his purpose that our Church of England in the Homily against perill of idolatry iustifieth the remouing of images out of churches which were set vp by Papists to be worshipped and are worshipped to prooue that by the same reason the Crosse in Baptisme allowed by Protestants should be also abrogated which neither was appointed for worship nor yet worshipped Neyther is that place of Saint Augustine alleaged against images August in Psal 113. which haue eyes eares noses which doe valere ad curuandum infaelicem animum depraue the minde of man which is very apt to be deluded and carried away and also are an obiect to the eye very dangerous to intice and allure to idolatry fitly applied by him to the signe of the Crosse not visible not permanent and of which none of these things may be verified which are incident to the images which haue eyes eares and noses And for our part we doe as much abhorre such both images and image-makers as this author doth or as euer Epiphanius and Tertullian did whom he citeth how vnproperly soeuer And to answer the conclusion which so idlely he inferreth vpon these authorities That if godly fathers were so vehement against erecting images of Christ and Saints euen at that time before any worship was giuen vnto them much more would they withstand it now after men haue made idolls of them and therefore hee condemneth vs for induring the idoll of the Crosse as he calleth it in the seruice and sacraments of God and contrary to Dauids doctrine keeping an honourable memory of that which the Prophet Esay willeth vs to abandon I say it is no meruaile though they were so vehement against erecting Psal 16. Esa 50 22 of images in Churches for we are as vehement in that cause as they were and it behoued them at that time to be vehement considering that the whole world then was giuen to idolatry and in euery citie the Pagans had their Temples and as they worshipped idolls in their paganisme so they were prone to worshippe images after their conuersion to the Christian religion And seeing they which were not conuerted were readie to offer sacrifice to Paul and Barnabas Act. 14. 13 then aliue no doubt but they would haue worshipped their images when they were dead But all this is vnfitly applied vnto the signe of the Crosse in Baptisme To come to the MINOR in which he indeuoureth to proue that the Crosse is an idoll HE writeth for a marginall note in capitall letters THE PROOFE OF THE MINOR because in his owne conceit it is already proued But for the proofe of it he onely alleageth the authority of Bellarmine Potiformus Hart Costerus Aquinas being Papists which hold that the signe of the Crosse is to bee worshipped with diuine worship and ascribe to it diuine power And grant all this to be true that the Papists worship the Crosse ascribe so much to it I answer as before it toucheth not our signe of the Crosse in Baptisme which ascribe no such thing vnto it Therfore nothing is here alleaged by him for the confirmation of the MINOR which is not already by vs answered and refuted sufficiently in the confutation of the MAIOR The author now commeth to his Ob Sol and in our behalfe obiecteth that our Crosse is neque numero neque vsu the same Crosse which was among the Papists neither yet vsed among vs as it was vsed among thē The validity of this obiection in our behalfe wee shew to be of as great validity on our side as it was for the tribes of Ruben Gad and halfe Manasses on their side which being chalenged by their brethren for suspiciō of idolatry whē they erected an altar which as it was not numero so they answered it was not vsu such an altar as they suspected it to be which answer cōtented the Iews might as well satisfy our brethren if they were as charitable But let vs examine the answer he maketh to this obiection When saith he God commanded his people to breake downe the images of the heathen and to extinguish the very name of them they could not haue performed that charge if they had burnt all the idolls of Canaan and made others new of the same forme though to another vse not idolatrous so cannot we discharge our duties if hauing defaced the Popish idolls wee erect them new in our Church though not to worship because it cannot be without breach of the commandement Babes keep your selues from idolls So farre disputeth the maker of the syllogisme in our behalfe But because it may be verified of vs which was saide of the blinde man who receiued his sight aetatem habet prò se respondeat we are old enough to answer for our selues we will answer our own selues for our selues we craue no helpe of our aduersary but we will shew the vnsufficiency of this answer two maner of waies First he hath dig●essed from his matter because the subiect of this disputation is an humane ordinance become an idoll whereas he instanceth in humane ordinances which are not become idolls but which originally were idolls and erected by infidells to this end that they should be worshipped for that was to the imitation of the heathen people this is not so And according to this kinde of disputation he might as well impose a necessity vpon vs of suppressing all our parish Churches as the Brownists do because they were not onely the Popes ordinance but also ordeined for the celebration of the Masse and so imployed from their first erection vntill this late reformation of the Church For according to Gods commandement not onely the idolls their selues were to bee put downe but also the altars groues and high places where the idolatry was committed and the Priests which did offer the sacrifices all they being abhominable as the idoll it selfe Secondly in that he taketh it pro concesso as a thing granted that the Crosse is an idoll it is but a begging of the question as before I haue shewed because it is not yet proued that the signe of the crosse is an idol among vs neither doth it follow that if with the Papists it were so therfore with vs it is so no more then because their bread in the sacramēt is an idol therfore ours is also an idoll That only numero which is worshipt is an idol for the author cōfesseth wher there is no worship ther cā be no idol That we may proceede farther For