Selected quad for the lemma: master_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
master_n	aaron_n	calf_n	moses_n	21	3	6.8752	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A19150	Epphata to F.T., or, The defence of the Right Reuerend Father in God, the Lord Bishop of Elie, Lord High-Almoner and Priuie Counsellour to the Kings Most Excellent Maiestie concerning his answer to Cardinall Bellarmines apologie, against the slaunderous cauills of a namelesse adioyner, entitling his booke in euery page of it, A discouerie of many fowle absurdities, falsities, lyes, &c. : wherein these things cheifely are discussed, (besides many other incident), 1. The popes false primacie, clayming by Peter, 2. Invocation of saints, with worship of creatures, and faith in them, 3. The supremacie of kings both in temporall and ecclesiasticall matters and causes, ouer all states and persons, &c. within their realmes and dominions / by Dr. Collins ...	Collins, Samuel, 1576-1651.; Bellarmino, Roberto Francesco Romolo, Saint, 1542-1621. Apologia.	1617 (1617)	STC 5561; ESTC S297	540,970	628

exempt by calling what maruell if with the rest they are not to bee leuied Therefore children are not numbred nor yet women but as it is in the second and third verses though often repeated throughout the Chapter the more to condemne the blindnesse of this beetle-head Quicquid sexús est masculini à vicesimo anno suprà omnium virorum fortium ex Israel Whatsoeuer is of the male-sexe from the twentieth yeare and vpward of all the valiant men of Israel Are women and children therefore nay all vnder twentie exempt from authoritie Also Origen hom 1. in Num. finds no such mysterie but makes it a token of perfection to be numbred cum populo Dei as the Apostles and Disciples saith he whose very haires of their head were numbred c. And so likewise in the resurrection Alius saith he numerabitur in tribu Levi credo qui benè praefuit sacerdotio alius in aliâ tribu So that he makes Levi to be numbred too Lastly Ruport in his Comment vpon the place sees no other mysterie in these words saue that Clergie men should by all meanes withdraw themselues from secular affaires as the holy Canons saies he haue decreed Now that God is their portion that they may haue no foote of land in the land which is another thing that F. T. here amplifies the separation of the Leuites by though it is not vnknowne what cities the Leuites enioyed by assignement afterward yet what is that to the purpose Onely I confesse they are so much the fitter to be exempted from subiection if their lands being taken from them they haue the lesser meanes now to nourish sedition But what saies Mariana de Institit Prino l. 1 Ego volo Episcopis firmissimas arces tradi I will haue Bishops to be masters of the strongest or stateliest castles There 's a Leuite of the Iesuits or a prettie leuorite rather to sucke a Kings heart-blood in time Concerning Num. 8. I haue giuen them to Aaron and his sonnes for a gift from the midsts of the people they are giuen for seruice in the holy calling vnder Aaron not for any such dependance and obligation towards him as if thereby they were exempt from the authoritie of the Magistrate Though the Iesuite crie out here as hauing attained a conquest Not to the temporall Prince but to Aaron As if the temporall Prince had lost the Leuite after once God had giuen them to Aaron Where first I might aske him whether Aaron were exempt himselfe or no If not why the Leuites and he not if so by what gift by what donation of God For giuing them to Aaron hee left Aaron as he was for ought we read He will say Aaron was his before which I graunt for seruice but where by exemption from the ciuill Magistrate What text what euidence hath he for that And will he hold that course in making free of apprentises as to cancell the indenture or get the Masters release afore he thinke them free and not the same in disanulling subiection to a Prince Now we know how Aaron was taunted by Moses for making the calfe Which is a signe that this discharge from obedience is a fiction Neither challenge we any other supremacie of Princes ouer the Clergie saue in the like case to punish the exorbitant Besides God here giues the Leuite to Aaron as giuen to him freely by the people Quos dedistis mihi dono Aaroni v. 16. 18. See you then what the people may doe in the choice of their Minister which Bellarmine by no means can be brought to digest at his MAIESTIES hāds alledging it out of Cyprian as anciently practised here you see allowed by God himselfe in a sort that the people should offer and set apart to him their Priests And if the peoples giuing of the Leuite to God did not set them free why should Gods deliuering them backe to Aaron Is Aarons protection more soueraigne then Gods to priuiledge the Leuite Yea you inthrall the Priests to the people vnaware whiles you labour to exempt them from the Princes authoritie For you make the people the first author of their infranchizoment as giuing them to God and God to Aaron by which they hold Lastly the Leuites were giuen to Aaron as is manifest by this place onely in lieu of the first borne of the children of Israel because they by their default and odious idolatry had made themselues vnworthie to doe God seruice I demand then were the first borne exempted before or no if so by what charter for you bring no euidence but this of the Leuites Num. 8. If not how could the single putting of others in their roome to supplie for them in diuine offices affoard such priuiledge to the deputies as the originall ministers neuer enioyed But to perswade you yet more fully that no more is implied in these words then onely to put in one for the other the Leuites for the first borne that Aaron and his sonnes might not be destitute of some to serue them in their religious performances besides that the 20. verse specifies so much where the execution is described of all that is here commanded and yet it reaches no further then onely to the application of Aaron and his sons to diuine seruice together with the Leuites as Lyra well obserues without any speech of the least exemption from ciuill authoritie please you to heare your owne Doctors speake First Tostatus as the more worthie I haue read that this Tostatus emulated Turrecremata another prop of your primacie both contending at one time who should doe the Pope most seruice Though he got the Cardinalship yet you are not wont to despise the Bishop for his learning Thus he saies Tradidi eos dono Aaron filijs eius I haue giuen them for a gift to Aaron and his sonnes Id est Leuitas acceptos pro primogenitis Deus tradidit Aaron filijs suis That is God hath deliuered to Aaron and his sonnes the Leuites whome he tooke in liewe of the first borne And after more plainely Et dicitur quòd tradidit ijs dono id est donando quia deus imposuerat onus totius ministerij super Aaron filios eius Cum enim dedit ijs Leuitas vt adiuuarent ipsos dicobatur dono dare And it is said that he gaue them for a gift that is by way of gift because God laide the burden of the whole ministerie vpon Aaron and his sonnes For when hee gaue them the Leuites to helpe them he is said to giue them for a gift So againe De medio populi from the midst of the people id est dedit Leuitas Aaroni educendo cos de medio populi quasi dicat Priùs erant Leuitae sicut populares non habentes aliquam specialem dei ministrationem Posteà cùm deus fecit illos esse suos ministros dicitur separâsse illos de medio populi id est ab alijs

feeding yet Peter to one kind of feeding Dauid to another Peter to spirituall Dauid to temporall As if the Bishop could not discerne the difference of their feedings vnlesse you taught him But Sir thus it is For so much as you Iesuits would picke a feeding of state that is of regiment and Monarchy out of Peters feeding we demand whether it be not likely that if any gouernment be implied in the word Pasce it is rather in Dauids whom you confesse to haue bin a King then in Peters whome we neuer acknowledged to be a Monarch And therefore we say your argument for the Popes supremacie followes not well from Pasce oues meas Rather Dauids Pasce giues him some interest euen in matters of religion to which Pasce belongs after a special sort as it is vsed in Scriptures and Peter is bidde to feed rather then to rule to shew his authority is not temporall nor coactiue but of a milder kind That you say Cyrus was no head of Gods Church though styled Pastor and Pastor meus by Gods owne mouth how do you prooue it No member you say therefore no head But this Eudoemon will help you to vnriddle Though neither hee was ingrafted into the bodie mysticall nor yet linked in the bond of outward profession yet a head he might bee of Gods people by a certaine deputation or assignement outward that is by bearing authority ouer the multitude of subiects committed to his charge of what relligion soeuer which is the onely headshippe that we attribute to Kings I haue read some both Fathers and moderne writers that thinke Cyrus was illuminate and faithfull and perhaps saued Who knowes what the reading of that prophesie might preuaile vpon him Esa 44. as Iosephus witnesses in the 11. of his Antiq. cap. 1. quoted by S. Hierome vpon Esa 45. wherein he was called by his name certaine hundred of yeares before he was borne If this be so then he might bee both member and head in your sense but howsoeuer a Pastor by office and vocation as God intitles him Shall wee see what followes § 41. Whereas the Bishop in like sort had instanced from Ioshua Numb 27. whome God called to feed his people after Moses one temporall magistrate after another least they should be as sheep which haue no shepheard he answers that Iosua was to be directed by the high Priest not è contrà As if direction were not one thing and commaundement another For the Priest may direct though the King command And we speake of authoritie now not of abilitie to counsell Though Dauid is so little affixed to the Priests that he sayes Gods statutes are the men of his counsell that is his priuie counsellors The Common-wealth no doubt is happie where Heman the Kings Seer is admitted neere vnto him vt exaltet cornu 1. Chron. 25. or Benaiah placed ad auriculam Dauid 2. Chron. 11. I meane where Bishops are of the consultation of estate In multitudine boum implentur praesepia and where such labourers are all goes well But yet Eleazar shall onely runne betweene Iosua and the Lord while we neither denie the Lord to be supreme nor yet suffer the messenger to turne the Kings master To the place quoted out of Theodoret. quaest 48. in lib. Num. that Moses diuided his double glorie betweene Iosua and Eleazar as giuing his supremacie in spirituals to one in temporals to another as the Adioynder would haue it we finde no such thing in the Scripture it selfe Num. 27. but only that God appointed Moses to giue Iosua of his glory ver 20. without naming Eleazar And Theodoret meanes no more but that Moses gaue of his Prophesie to Eleazar which was aureola gloriae as your Schoolemen would call it or an additament to the maine not any branch of dignitie or of authoritie His words are Ex rationali iudicij humeris Eleazari adiacente discat Iosua quid sit agendum Let Iosua learne what to doe from the Iudgement plate that rests vpon Eleazars shoulders A great prerogatiue beleeue me and to top Kings Is it not rather to waite vpon them and to serue their vses Lastly thus Ex quo discimus quomodo qui à sacerdotibus ordinantur gratiam consequuntur spiritualem that is Whereby we learne how they that are ordained of Priests attaine spirituall grace We call not the Kings primacie spirituall howsoeuer it extends to spirituall matters though you imputing such a thing vnto vs as you doe afterwards you may see what a hint Theodoret giues vs here if we list to vse it And before he had told vs that Iosua was consecrated by imposition of hands Does not that sauour of somewhat spirituall And how does Moses pray here when he praies for a man to be set ouer the Congregation namely Iosua Lord God of the spirits of all flesh As if spirit and flesh temporall and Ecclesiasticall were the gouernours charge And straight after ver 18. God saies to Moses Take Iosua in whome is the spirit So Platina in the life of Clement the seauenth Corona caeremoniae per quas inauguratur Imperator testimonium sunt diuini spiritus accepti The crowne and the ceremonies saies he whereby the Emperour is installed are a token of the diuine spirit receiued And he addes Qui animum Imperatoris iam augustum augustiorem diuinioremque reddat Which makes the Emperours mind alreadie royall of it selfe more royall and more diuine Was not Saul changed into another man vpon his attaining the kingdome And how but by the grace which he receiued in his inauguration Salmeron your fellow-Iesuit but too learned I feare to be your fellow throughout saies Kingdomes themselues turne spirituall in a manner vnder Christian Kings The same saies Rossaeus with more store of words Sacrum Ecclesiasticum spirituale sacerdotale pag. 526. I might giue you more but this shall suffice in this place § 42. THE third exception saies he that the Bishop takes to the argument drawne from Pasce oues meas is this That albeit S. Austen and S. Cyrill haue amply commented vpon the Gospel of S. Iohn and vpon those very words of our Sauiour to S. Peter Pasce oues meas yet neither of them saw illustrem hunc fidei articulum de prematu Petri temporali This notable as he construes it article of faith concerning the temporall primacie of Peter c. What saies Father Thomas to this For some thinke F. T. to haue that mysticall signification to note vnto vs his Fatherhood which euery hedge-priest and beardlesse boy vsurps now a daies among the Iesuits to beard Bishops with and what Bishops As if the Cardinall saies he did teach that S. Peters primucie is a tēporall primacie because in some cases it extends it self to temporall matters As for the spirituall primacie saies he the Bishop himselfe grants that sometimes as far forth in effect as we demand What the Bishop graunts we shall see hereafter when