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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
child_n	inheritance_n	israel_n	tribe_n	6,177	5	11.5362	5	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A00916	An adioynder to the supplement of Father Robert Persons his discussion of M. Doctor Barlowes ansvvere &c. Contayning a discouery, and confutation of very many foule absurdityes, falsities, and lyes in M. D. Andrewes his Latin booke intituled, Responsio ad apologiam Cardinalis Bellarmini &c. An answere to the apology of Card. Bellarmine. Written by F.T. ... Also an appendix touching a register alleaged by M. Franc. Mason for the lawfull ordayning of Protestant bishops in Q. Elizabeths raigne.	Fitzherbert, Thomas, 1552-1640.	1613 (1613)	STC 11022; ESTC S102269	348,102	542

to feed his Lambs and sheep he preferred him therin before all the rest of the Apostles Quia solus saith S. Ambrose profitetur ex omnibus omnibus antefertur The third is that wheras S. Ambrose obserueth three degrees of Christians to wit Lambs litle sheep and sheep all recommended to the Pastorall care of S. Peter he giueth to vnderstand that all sorts of Christians were committed to his charge and gouernment and not the weake only but the most holy also learned and perfect yea euen the Apostles themselues and therefore he saith vt perfectiores perfectior gubernaret 10. This then being S. Ambrose his sense and doctrine concerning the Pastorall cōmission giuen to S. Peter it is most euident that when he teacheth that all Pastours receaued their flocks with S. Peter he teacheth it in the same sense that S. Augustine doth to wit that because S. Peter being supreme Pastour represented the whole Church and receaued the Pastorall authority not for himselfe alone but also for all those who were eyther at that tyme or euer should be subordinate vnto him therefore all other Pastours receaued their authority not only in him as S. Augustine speaketh but also with him that is to say in and with their chiefe Pastour and head And therefore whereas D. Andrews to make a greater shew of parity or equality betwixt S. Peter and other Pastors hath added to S. Ambrose his text those words of his owne nobiscum eas accepit it may passe for a piece of coggery and well discouereth his skill to help the dyce when he is put to his shifts 11. Besids that his vanity and folly notably appeareth in that hauing gayned nothing but rather lost his cause by alledging these two places of S. Augustine and S. Ambrose yet he braggeth thereof afterwards as if he had got a great victory saying in the 214. page that although pasce oues was said in the singuler number and to one to wit S. Peter yet it passed to all and that clariùs id loquuntur Ambrosius Augustinus quàm vt obstrepere possint nouitij nostri Ambrose and Augustine do speake or affirme it more plainly then that our nouices can any way contradict it So he meaning by our nouices the Catholiks as I take it though I know not why he so calleth them neyther do I meane heere to discusse it but will remit to the indifferent Reader to iudge what cause he hath so to brag of these two Fathers and what fidelity he hath shewed in alledging them dissembling the cleare doctrine of the one and corrupting as well the text as the sense of the other and thus much for his first answere 12. In his second he seeketh to retort the Cardinals argument vpon him and to proue the Kings Supremacy by the word pasce which he saith he knoweth will touch the Cardinall to the quick quod scio saith he punget Cardinalem Let vs heare then this sharp argument which I thinke will proue a very blunt one Thus then he saith Negat Cardinalis Primatum Regis c. The Cardinall denieth the Kings Supremacy and yet God said to a King tu pasces populum meum Israel thou shalt feed my people Israel Where no man can deny but that a King was made the Pastor of all Israel yea of the Priests except he will deny them to be part of Israel Thus argueth this learned and sharp Doctor ouerthrowing his owne argument sufficiently by his owne conclusion graunting in effect that if the Priests were not a part of the people of Israel the King was not their Pastor 13. To this purpose then it is to be considered what I haue amply debated in the first Chapter of my Supplement concerning the exemption and sepation of the Priests and Leuits from the temporall and politike State by the expresse words of Almighty God who gaue the Leuits not to the temporall Prince but to Aaron and his children tradidi eos dono Aaron filijs eius de medio populi I haue giuen them saith Almighty God for a gift to Aaron and his children out of the midst of the people Besides that God ordayned expresly that the Tribe of Leui should not be numbred neither yet haue any part or inheritance with the rest of Israel because he had reserued the same for his owne seruice and therfore would himselfe be their possession portion and inheritance So that this being very cleare in the expresse words of the Law which as I also proued was neuer altered but rather confirmed at the institution of the Kings who were expresly bound to obserue the whole law and to obey the high Preist I may say to the Doctor as he said before to the Cardinall atque vel sic iacebit Doctori ratio sua 14. But put the case this were not so yea and that the Preists of the old law had byn subiect to the Kings in spirituall matters wherof I haue already proued the contrary will M. Andrews inferre theron that therfore Kings haue also the spirituall Supremacy in the new law without any new institution or ratification therof by our Sauiour Christ or his Apostles Doth not this great Doctor know that the Mosaycal law was abrogated by the law of grace and that wheras it was deuided into three parts to wit Iudiciall Cerimoniall and Morall the two former vtterly ceased and the third I meane the Morall part contayning the Commaundements remayneth only in force not because it was instituted then but because those Commaundments being grounded on the law of Nature are alwayes in force and therfore ordayned againe to be kept in the new Law In which respect the cōmandment cōcerning the Sabboth doth not now bynd Christians as it was then ordayned and practiced 15. And therfore M. Andrews might aswell introduce Poligamy practised in the old Law as the spirituall supremacy of Kings if we should graunt that they then had any such and with much more reason might he teach abstinence from puddings and other meates made of bloud seeing that we find some commaundements or ordinance therof in the Acts of Apostles wheras there is no one syllable in all the new Testament to proue that Kings haue any spirituall authority ouer the Church it being most euidēt that al those places of Scripture which he or any other doth or can alledge out of the new Testament to that purpose do concerne only temporall obedience to the pagan Emperours or Princes who were then Persecutors of the Church and therefore could not be spirituall heads or Gouernours thereof nor obayed by Christians in spirituall matters And this I say the rather because M. Andrews doth not only heere but also throughout his whole booke seeme to ground his doctrine of the Kings spirituall Primacy specially vpon the law of Moyses as I shall haue occasion to shew further hereafter which sufficiently bewrayeth the beggery and misery of his cause

him to the Church as from the head to the body 54. Now then this being most euident how doth M. Andrewes his doctrine agree with this seeing he teacheth that the King is no otherwise ouer the Church that is to say he hath no power or authority ouer it but as a foster-father and a tutor● vt eam nutriat et defēdat that he may nourish and defend it which as I haue said all Catholike Princes do and Pagan Princes may do without any spirituall power at all So that you see M. Andrewes depriueth his Maiesty of all the spirituall authority and iurisdiction which the Parliament hath giuen him And the like he doth also in other places where he ouerthroweth the Kings Ecclesiasticall Supremacy in other manner for wheras the Cardinall obiecteth Caluins doctrine that no man ought to be called Head of the Church M. Andrews saith that Caluin indeed did not like it quo s●nsu Papa c. in the sense that the Pope is called the Ministeriall head but I know saith he it would not dislike Caluin in the sense that Saul was head of the Tribes of Israel and so also the head of the Tribe of Leui so he Giuing to vnderstand that Kings are heades of the Church in no other sense then as Saul was head of the Tribe of Leui. 55. Whereupon i● followeth that Kings are neither heads of the Church nor yet haue any authoritie at all ouer it for that Saul had none ouer the tribe of Leui which as I haue shewed in the first Chapter of this adioynder and much more amply in my supplement was by the expresse commaundement of God exempted from the temporall and politicall state in such sort that the L●uits were not somuch as to be numbred amongst the people being Gods owne portion part and inheritance and giuen by him for a guift saith the Scripture to Aaron and his children so as the temporall Magistrate had nothing to doe with them And although it should be graunted that Saul was head of the Tribe of Leui as well as of the rest it would not follow that he was their spirituall head it being manifest that all the spirituall authority and iurisdiction in the lawe of Moyses resyded in the Preists and especially in the high Priest as I haue proued at large in my supplement where I haue also shewed that King Saul had no lawfull power and authority either spirituall or temporall ouer the person of the high Priest as it appeared in that his owne naturall subiects who knew the law of God refused to obey him when he commaunded them to kill Achimelech the high Priest which therefore he caused to be done by Doeg the Idumean who being a stranger and not knowing the law of God or contemning it and representing as S. Augustine testifieth the Earthly Kingdome and societie of wicked men executed his tyranicall and sacrilegious commaundement 56. Therefore whereas M. Andrewes signifieth that our Kings are Heades of the Church of God in England as Saul was head of the tribe of Leui he alloweth them no authority at all ouer the Church neither spirituall nor temporall for that as I haue sayd the Leuiticall tribe was wholy exempt from the temporall state and subiect only to the high Preist and albeit Saul was truly head of all the other tribes yet he was only their temporall head and had no other but temporall power ouer them And therefore M. Andrewes doth also by this example depriue his Maiestie if not of all authority at least of all the spirituall power and iurisdiction which our Parliaments haue graunted him 57. To this may be added also his doctrine in his Tortura Torti where he saith facimus● we doe not graunt the power of censure to the Prince whereby he taketh from the King all that ample authority aboue mētioned which is ānexed to the Crowne by the statutes aforesayd to wit all such Iurisdictiōs priuiledges superiorityes and preheminences spirituall Ecclesiasticall as by any Spirituall or Ecclesiasticall power hath heretofore byn or may lawfully be exercised or vsed for the visitation of Ecclesiasticall persons the reformation and correction of errors heresies and abuses c. In which wordes being the wordes of the Statute no man can deny but that all manner of Censures are cōprehēded● without the which heresies abuses can neuer be sufficiētly corrected reformed therfore if the Prince thought good to excōmunicate any obstinat heretike he might according to this Statute do it as well or better then any Bishop in his Realme seeing that no Bishop can doe it otherwise then by the authority and iurisdiction which he hath from the Prince as I haue declared before out of the Statuts neither could the Prince giue it to any other if he had it not truly and properly in himselfe in whose person the same must needes principally reside seeing that by the expresse words of the Statute it is vnited and annexed to the Imperiall Crowne of England for what right Power of Iurisdiction soeuer is in the Crowne the same must needes be vnderstood to be principally and most properly in the Prince 58. Whereby it is manifest that the Kinges of England may according to this Statute not only giue all manner of Iurisdiction wherein all kind of Censures are included but also exercise the same themselues if it please them as in lyke case they might yf they thought it conuenient do and exercise the acts of all the ciuill offices in the common wealth as well as the officers themselues who haue their Power and Iurisdiction from them as I haue signified more at large in my Supplement vpon the lyke occasion ministred by M. Barlow and therefore M. Andrewes denying the Power of Censures to the King denyeth him the Royall prerogatiue and supreme spirituall authority wherewith our Parliaments haue indued him whereupon it followeth directly that he is neither good subiect nor good English Protestant For seeing he abridgeth his Maiesties authority denying his Ecclesiasticall Supremacy in the sense and māner that our late Parliaments haue ordayned the same he cānot be accounted a good subiect 59. And if he say that by this argument I confesse that we our selues are no good Subiects because we deny the Kings Ecclesiasticall Supremacy he is to vnderstand that the case betwixt him and vs is farre different for we deny it only of meere conscience because we hold our selues bound to belieue as a matter of faith that S. Peter and his successors are supreme heades of the Church being a doctrine deduced from our Sauiours expresse words and commission giuen to S. Peter acknowledged by the vniforme consent of the ancient Fathers and confirmed by the continuall practise of the Church euen from S. Peters time to these our daies as I haue proued sufficiently throughout this Treatise in which respect we haue great reason to say with the Apostles