Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	aaron_n	moses_n	seduce_v	19	3	11.5655	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A20661	A proufe of certeyne articles in religion, denied by M. Iuell sett furth in defence of the Catholyke beleef therein, by Thomas Dorman, Bachiler of Diuinitie. VVhereunto is added in the end, a conclusion, conteinyng .xij. causes, vvhereby the author acknovvlegeth hym self to haue byn stayd in hys olde Catholyke fayth that he vvas baptized in, vvysshyng the same to be made common to many for the lyke stay in these perilouse tymes.	Dorman, Thomas, d. 1577?	1564 (1564)	STC 7062; ESTC S110087	184,006	300

But if he wer not a priest what was he then Could he be greater The psalme vttreth that he was a priest Moyses and Aaron emongest his priestes They wer therefore both our Lordes priestes Here I beseche yow good readers behold the false and vneuen dealing of an heretike the author of the harborough of whom a little before I made mention He minding to elude this manifest exposition of S. Austen answereth in this manner that S. Austen was ignorant in the Hebrue tongue whereby being easely deceauid and wrapped in thiese two places of scripture wherein there seemed contradiction he leaueth them at a iarre as he found them the one to saie he was a priest thother to saie that he was none Which manner of interpretation and reconciling of scriptures how it is to be liked he leaueth he saieth to the learned reader to iudge For answer to this mere cauillation of this vaine iangler before I procede any farder because he shall not abuse S. Austens ignorance in the Hebrue tongue to the deceauing of yow good readers yow shall vnderstand that S. Hierō was not ignorant therin and yeat doeth he so expounde the place The .70 interpretours chosen and picked as it wer out of the best learned and cūning est in that tongue by all likelihood that could be found Sanctes Pagninus and Sebastianus Munster yea that most learned Rabbine Abrahamus Esdras ● Iewe born wer not ignorant but pearlesse Paragōs therein and yeat doe all thiese expound the Hebrue word to signifie priestes as Sainct Austen doeth And where he saieth that S. Austē being thus wrapped in thiese two contrarie textes was driuen to leaue them as he found thē the one to saie he was a priest thother that he was none in th'one he hath belied● the holie scriptures in thother he hath sclaundred that holie and learned bishop For where or what scripture saieth that Moyses was no priest as he saieth that one texte saide he was an other that he was none Let him show somme such scripture or elles hath he lied apon the scripture He may show I confesse where the scripture as there apon S. Austen made his obiection speaking of him calleth him not by the name of a priest which in many other places it doeth also of Aaron Is this therefore a good reason to saie The scripture in that place made no mention that he was a priest therefore it saied that he was none Yea truelie euen as good as is this The scripture maketh no mention that th'apostles wer euer baptized therefore it saieth that theie neuer wer baptized Or doe thiese textes make anie iarre the one affirming the other denieng to saie Aaron the priest in one place and Moyses and Aaron his priestes in an other But as this is a lewd lye so to goe about to note S. Austē to the world of such ignorance in the scriptures as though he had not byn able to vndoe this simple knot a knot if it be but was forced to leaue the two places at a iarre vnreconciled I can call it no better but euen by the name of wilfull malice As appeareth by that that guilefully in alleaging after their māner without cotatiō the easelier thereby to deceaue the reader this place of S. Austen he left out thiese later wordes Ergo erant illi domini sacerdotes therefore they wer Moyses and Aaron our lordes priestes Now here note I beseche yow diligently that ar of the learned sorte thiese wordes of S. Austen which import in them thus much It maie seeme saieth he to some man that Moyses because the scripture nameth there onelie Aaron by the name of a priest and not him wer no priest but of them that so gather I would know if he wer no priest what he was then whether they can make him King Emperour or any thing that should be greater And although the scripture in that place doe not call him by the name of his office yet neither doeth it therefore deny him to be a priest nor we ar destitute of other places to proue the same by as namelie this psalme wherein expresselie he is so called Wherefore seing neither that place or any other doe saie that he was not a priest and there is plaine scripture that doeth call him one I maie boldelie conclude Erant ergo illi sacerdotes domini Therefore they wer bothe our lordes priestes This is no dout the true sense of S. Austēs wordes wherebie yow maie see how greate the difficulties wer in which he was wrapped and how he woūd him selfe out But then saieth this stout champion there wer two high priestes at once which could not be by the lawe and also Moyses must nedes be inferior to Aaron because Aaron and not he is there called the high prieste This obiection hath in dede a showe of somewhat although in their manner of gouernemēt to haue manie heades wer no greate absurditie at all But to this obiection answereth most fully S. Austen him self in an other place after this sorte Cùm ergo videatur c. Seing therefore that the highe priestehood seemeth to haue begonne in Aaron what thincke we that Moyses was If he wer not a priest how did he thē all those thinges which he did If he wer howe say we that the high priestehood began in his brother Aaron Although the Psalme also where it is saide Moyses an● Aaron emongest his priestes doeth remoue all cause of ●oubte affirming that Moyses was also a priest Wer they therefore Moyses and Aaron bothe chief priestes or rather Moyses the chief and Aaron vnder him yea Aaron also the chiefest in respect of the bishoppes apparell and Moyses the chief in re●pect of a more excellent ministery For ●t the beginning wa● it said to Moyses of Aaron He shall be thy director in those thinge● that ar to be handled with the people and thow his in such busines as is to be done with god Hetherto S. Austen by whome we learne that it is no absurditie that two should be chief in two seuerall respectes the one in ouerseing and prescribing what shalbe doē th'other in practising and putting in execution the thinges prescribed the one absolutely without relation the other in a respect by a comparison As in the newe lawe a figure whereof diuerse well learned mē haue expounded this priestehood of Moyses and Aaron to be Christ we see is of his churche onely simply and absolutely the head Peter and after him his successors no otherwise but in comparison of other inferiour membres Moyses as he was with god more familier thē anie other as he receiued immediatly without the help of anie other instrument to conuey it by vnto him from the mouthe of almightie god his holie will and pleasure he was there is no doute thereof the high and chiefest priest Aaron also as he was by almightie god chosen to publish to the people those thinges which Moyses had giuen him in charge as he offred the

for your soules Here considre I beseche yow that S. Paules placing of th'apostels and in them the bishops and priestes their successors in the first and chiefest place in Christes churche his calling of them the rulers thereof and appoincted so to be not by man but by the holie gost was not to deceiue vs. Remembre that if in matters of religiō the ●ishoppes and priestes should haue solowed the ciuile magistrates ordinaunces it had byn in vaine that Ignatius and Policarpus bad the people emperours and Kinges none excepted to be obedient and subiect to them For wherein should they be subiect or in what thing should they obey if not in religion and matters thereunto apperteining Reade ouer the auncient histories aswell of the Griekes as of the Latines peruse the doinges of Iues and Gentiles paganes heathen or what so euer people or nation yow list and yow shall neuer finde any to haue byn so barbarouse or far out of ordre that first they had not their religion and next their bishoppes and priestes to whome they wholie referred th'ordre and disposition thereof But to procede Chrisostom calleth the priestes the hart and stomack of the churche his reason is quia in rebus Spiritualibus per eos totus pop●lus gubernatur because in spirituall gouernement all the people is gouerned by them Lo good readers here may yow see that in Chrisostomes time in that pure state of the primitiue churche all the people was in matters spirituall gouerned by not the kinges or other ciuile magistrates but the bisshoppes and priestes Then wer the priestes in those matters iudges and emperours them selues subiectes Then had emperours and kinges this persuasion that they could garnish their stile with none more excellent title or name more honorable then to be called the children of the churche Thus thought Constantinus the greate the first emp●rour that is reported to haue openly professed Christ. who as Ruffinus witnesseth of him being present at the first generall councel of Nice which was assembled aboue twelue hundred yeares agoe had there deliuered vnto him certein libelles and billes of complaintes that the bishoppes had one of them put vp ageinst an other The which all as he receiued and put vp into his bosom so after that he had refused to be iudge in their causes affirming that it becā not him to iudge them to whome god had giuen power to iudge him and that therefore their querels what so euer they wer they should referre to the iudgement of almighty god as hauing no other iudge emongest men he caused without once opening them to see the contentes to be throwen into the fier that the brawle and discord he said of priestes might neuer goe farder into the knowledge of men But here our aduersaries as blame thē I can not seing they will nedes be patrones to desperat causes if theie be glad to catche holde of a little will perhappes ●ay that I haue vndiscretely behaued my self in alleaging this auctoritie which fardereth me not so much one waie as it hindreth me an other in that by the historie it ap●eareth that th'emperour sat in the councell with the bishoppes Well of th' alleaging of this place who is like to get shame and who honestie who to winne and who to lose therebie for our aduersaries also I am not ignorant thereof ar wont to bring this example for them the triall thereof I leaue till such time as it shalbe laied more whotly to my charge which shalbe hereafter in bringing to light such simple store as they haue gathered together for the confirmation of their parte from th' examples of such emperours as sence christes time haue reigned Yeat this may I be bould to say in the meane season that as Constantinus sat in the councell with the bishoppes there was neuer yet emperour nor kinge for bidden I dare well say to sitte nor neuer I trowe shall And ouer this that in there being it is not very likely that he encroched any thing apon the spirituall iurisdiction bothe by that which yow haue hard before and also for this that being on a time as S. Austen reporteth of him required by the Donatistes to take apon him the hearing of the cause which depended betwene them and Cecilian th'archebishop of Carthage he refused to meddle there with all because saith he non est ausus de causaeepiscopi iudicare because he durst not be iudge in a bisshops cause But leauing this for the while let vs examine the doings of other good and catholike emperours Valentinianus th'emperour was from that desire of gouerning in churche matters and ecclesiasticall causes so far that as Sozomenus writeth of him being required on the behalf of the bishoppes that inhabited the partes of Hellespontus and Bithinia that he would vouchesauf to be present with them to entreat of certein pointes in religion to be refourmed he made them this asnwer To me being one of the people it is not laufull to search out such thinges But the priestes to whome the charge thereof belongeth let them assemble them selues where they list This is the same Valentiniā who willing the bishoppes to chose a meete man to the see of Millain being by the deathe of Auxentius then voide vsed to the● thiese wordes Talem in pontificali constituite sede cui nos qui guber●amus imperium sincer● nostra capita submittamus cuius ●onita dum tanquam homines deliquerimus necessariò velut curantis medicamenta suscipiamus that is to say Choose yow such a bishop as to whome euē we which gouerne the empire may syncerely submit our selues and whose monicions while like men we fall as pacients doe the phisicions receiptes we may necessarily receiue This to be short is he which would not so much as be present whē Sixtus the B. of Rome was charged with certein accusations but rising from the councel left him to be iudged of him self His sonne also Valentinian succeding his father in th'empire proclaymed he him self chief gouernor in causes ecclesiasticall True it is that being yet a childe and seduced by his wicked mother Iustina to fauour the horrible heresie of the Arrians he began to affect that title But after S. Ambrose like a true bishop and faithefull councelor had tolde him that it apperteigned not to him to pretend any auctorit●e or right to meddle with the ouersight of gods matters that to him belonged his palaces and to the priestes the churches that he should not auaunce him self but be subiect to god and giue to hī that wich was his reseruing to Cesar that which was Cesars after that he had proposed to him the example of his father who not onelie in wordes saide that it was not his parte to iudge emongest the bishoppes but established also a lawe that in causes of faithe and religion yea in th'examination of the maners of bishoppes and priestes onelie ●ishoppes