Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	aaron_n	moses_n	sovereignty_n	18	3	11.0115	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A12940	A counterblast to M. Hornes vayne blaste against M. Fekenham Wherein is set forthe: a ful reply to M. Hornes Answer, and to euery part therof made, against the declaration of my L. Abbat of Westminster, M. Fekenham, touching, the Othe of the Supremacy. By perusing vvhereof shall appeare, besides the holy Scriptures, as it vvere a chronicle of the continual practise of Christes Churche in al ages and countries, fro[m] the time of Constantin the Great, vntil our daies: prouing the popes and bishops supremacy in ecclesiastical causes: and disprouing the princes supremacy in the same causes. By Thomas Stapleton student in diuinitie.	Stapleton, Thomas, 1535-1598.; Horne, Robert, 1519?-1580. Answeare made by Rob. Bishoppe of Wynchester, to a booke entituled, The declaration of suche scruples, and staies of conscience, touchinge the Othe of the Supremacy, as M. John Fekenham, by wrytinge did deliver unto the L. Bishop of Winchester.; Harpsfield, Nicholas, 1519-1575.	1567 (1567)	STC 23231; ESTC S117788	838,389	1,136

Bales or some such like but as for the olde ordinary Latin Glose I am right sure M. Horn it hath no suche thinge This therefore may wel stande for an other vntruthe As also that which immediatly you alleage out of Deuteron 13. For in al that chapter or any other of that booke there is no such worde to be founde as you talke of And thus with a ful messe of Notorious vntruthes you haue furnished the first seruice brought yet to the table cōcernīg the prīcipal matter How be it perhaps though this be very course yet you haue fyne dishes and dayntycates coming after Let vs then procede The .11 Diuision Pag. 8. b. M. Horne The beste and most Godly Princes that euer gouerned Gods people did perceiue and rightly vnderstande this to be Gods vvil that they ought to haue an especiall regarde and care for the ordering and setting foorth of Gods true Religion and therefore vsed great diligence vvith feruent zeale to perfourme and accomplishe the same Moyses vvas the supreme gouernour ouer Gods people and vvas .38 not chiefe Priest or Bisshop for that vvas Aaron vvhose authority zeale and care in appointing and ordering Religion amongest Gods people prescribing to al the people yea to Aaron and the Leuits vvhat and after vvhat sorte they should execute their functions correcting and chastening the transgressours is manifestly set foorthe in his booke called the Pentateuche The 9. Chapter concerning the example of Moyses MAister Horne willing to seame orderly to procede first bringeth in what scripture commaūdeth Princes to doe and then what they did But as his scripture towching the commaundemēt by him alleaged nothing reacheth home to his pretensed purpose but rather infringeth and plainely marreth the same as I haue saide and fully standeth on our syde So I dowbte nothing yt wil fare with his examples as of Moyses Iosue Dauid Salomon Iosaphat Ezechias Iosias and that they al come to short and are to weake to iustifie his assertion But here am I shrewdly encombred and in a great doubte what to doe For I coulde make a shorte but a true answere that these examples are fully answered alredy by M. Doctour Harding and M. Dorman and referre thee thither to thyne and myne ease gentle reader and to the sparing not onely of penne ynk and paper but of the tyme also whiche of al things is most preciouse But then I feare me woulde steppe forth yf not M. Horne a good simple plain man in his dealings yet some other iolye fyne freshe pregnant wytty fellowe yea and bringe me to the straits which way so euer I did tread Yf I shuld as I said sende the reader to them then should I heare a foole a dolte an asse that can say nothing of his own Then shoulde the cause be slaundered also as so poore and weake that it could beare no large and ample treatise yea with all that their answeres were such as I was asshamed of them and therefore wilylye and wiselye forbeared them with manye suche other triumphant trieflinge toyes Againe yf I shoulde repete or inculcate their answeres then woulde Maister Nowell or some other rushe in vppon me with his ruflynge rhetorike that he vseth againste Maister Dorman and Maister Doctour Hardinge withe a precise accompte and calculation what either Maister Dorman or Maister Doctour Hardinge borowed of Hosius or either of them two of the other And what I haue nowe borowed of them bothe or of either of them And I shoulde be likewise insulted vppon and our cause as feble and very weake slaundered also But on the one syde leaste any of the good bretherne shoulde surmise vppon my silence anye suche distruste I will compendiously as the matter shall require abridge their answeres and that Maister Horne shall thinke that our stuff is not al spente I shall on the other syde for a surplussage adioyne some other thinges to owre opponent accommodate So that I truste either answere shal be sufficient to atchieue our purpose againste Maister Horne Then for Moyses I saye with Maister Doctour Hardinge and Saint Augustyne that he was a prieste aswell as a Prince I say the same with Maister Dorman with Philo Iudeus with Saint Hierom and with Saint Hieroms Maister Gregorie Nazianzene And so consequently Maister Horne that Moyses example serueth not your turne onlesse ye will kinge Henry the eight and his sonne king Edward yea and our gracious Quene to be a priest to but rather quite ouerturneth your assertion And thinke you Maister Horne that the Quenes authority doth iumpe agree with the authority of Moyses in causes ecclesiastical Then maye she preach to the people as Moyses did Thē may she offer sacrifices as Moyses did Then may she cōsecrate Priests as Moyses did cōsecrate Aaron and others Then may it be said of the imposition of her hands as was said of Moyses Iosua the son of Nun was ful of the sprite of wisedom for Moyses hadde put his hand vpon him It must nedes therfore follow that Moyses was a priest and that a high priest which ye here ful peuishly deny I say now further with M. Dorman that put the case Moyses were no priest yet this example frameth not so smothely and closely to your purpose as ye wene For Moyses was a prophet and that such a prophet as the like was not agayne Geue me nowe Maister Horn Princes Prophetes geue me Princes and Lawe makers by speciall order and appointmente ordeyned of God to whose woordes God certainly woulde haue geuen as greate authority as he wolde and commaunded to be geuen to Moyses and then perchaunce I will say that ye saye somewhat well to the purpose Agayne Moyses was suche a speciall Prophet and so singularlye chosen of God to be heard and obeyed in all thinges that he is in the holy scripture euidentlye compared to Christ him selfe compared I say euen in the office of teaching and instructing Moyses in the Deuteronom foretelling the Iewes of a Messias to come saieth The Lorde thy God wil rayse thee vp a Prophet from among thy own nation and of thy brethern such a one as my self him thou shalt heare And this so spoken of Moyses in the olde Lawe is in the new testamēt auouched ād repeted first by S. Peter the chief Apostle and next by S. Stephen the first Martir and applied to Christ. If thē Christ must so be heard and obeied of vs as was Moyses of the Iewes no doubt as Christ is a Kinge a Prophet a Priest and a Bisshop to vs so was Moyses to thē a Prince a Prophet a Priest and a Bisshop As Christ is of vs to be heard and obeyed as wel in al matters Ecclesiasticall as Temporal for no temporal Lawe can haue force against the Law of Christ amonge Christen men so was Moyses to be heard and obeyed of the Iewes in matters and causes as well temporall as spirituall For why The Scripture is plaine Tanquam me

ipsum audietis You shall heare that Prophet euen as my selfe Shew vs M. Horne any Prince in the new testament so conditioned and endewed and then make your argument on Gods name Verely any Prince that now is namely in Ecclesiasticall gouernment compared with Moyses is as the poet saieth Impar congressus Achilli Troilus And the lawier saieth Legibus non exemplis iudicatur We must iudge according to the precise rule of the Law and not by examples Extraordinary doings enforce no ordinary prescriptiō or rule The ordinary rule of Priests iudgmēts without whies and whates and such other triflinge importune instances as ye are wont to make against it by the law of Moyses and by your owne chapter before alleaged in dowbtful cases must absolutelye vppon paine of deathe be obeyed By this rule of the Law you must measure al the examples following of Kings and Princes vnder this Law You must square your examples to the rule and not the rule to the examples onlesse ye will make of the Lawe of God Lesbiam regulam and both vnskilfully and vnorderly worke therewith And this one answere might wel serue for al the Kings doings now followīg Sauing I wil particularly discēde to euery one and for euery one saye somwhat Here I wish to encounter with M. Nowel for his shifts that he maketh to maintain the matter by Moyses and the residue but because it is M. Dormans special and peculiar matter I will leaue it vnto him and be also in the residue as briefe as I maye M. Horne The .12 Diuision Pag. 8. b. After the death of Moses the people as yet not entred and settled in the promised land the charge of chief gouernment ouer Gods people both in causes temporall and .39 Ecclesiasticall was committed to Iosue and not to Eleasar for to him belonged .40 onelie the ministration of the things belonging to the Priestlie office And to Iosue the Prince belonged the ouersight both ouer the priests and people to gouerne guide order appoint and direct eche estate in all things that appertained to eche of their callings Of the one ye seme to haue no doubt at all the other is as plaine For at the appointmēt of Iosue the Priests remoued the Arke of couenant and placed the same He did interprete vnto the people the spirituall meaninge of the tvvelue stones which thei had taken by Gods cōmaundement forth of Iordan to be as Sacraments or signes He circumcised the children of Israel at the seconde time of the great and solempne Circumcision He calleth the Priestes commaundeth some of them to take vppe the Lords Arke other seuen of them to blovv seuē trompets before the Arke and appointeth to them the order of proceding He builded an Aulter vnto the Lord God of Israel according to the Lavv of God be sacrificeth theron burnt sacrifices and burnte offerings He wrote there vpon the stones the Deuteronomie of Moses He read all the blessings and cursings as thei are set forth in the booke of the Lavve And he read al what so euer Moses had cōmaunded before al the congregation of ●srael c. Last of al Iosue to shevv that causes of Religion did speciallie belong to his charge and care maketh a long and a vehement Oration vnto the Israelits wherin he exhorteth them to cleaue vnto the Lorde with a sure faith a constant hope and a perfect loue obeiyng and seruing him with such seruice as he hath appointed in his Lavve And doth zelouslie and with great threates diswade them from al kind of Idolatrie and false Religion The .10 Chapter concerning the example of Iosue Stapleton THE Apologie allegeth as wel the example of Moses as of Iosue his doings with the residue by M. Horne here alleaged M. D. Harding sheweth that allegatiō to import no chief rule in spiritual matters as in deed it doth not Which chiefe rule did rest in the Prieste Eleazarus at whose voice and worde Iosue was commaunded to goe foorth and come in a place deaply dissembled by the Author of the Apologie For the auoiding whereof M. Nowell is put to many shifts first to glose that this place concerning Eleazarus may be restrained for going and comming to and froe the warres whiche as it is true so immediatlye before it is generallye writen Pro hoc si quid agendum erit Eleazar sacerdos consulet Dominum For him meaning Iosue Eleazar shal ask counsel of God when any thing is to be done In which words we see euidently that Iosue what so euer he did touching the gouerning of the people in Ecclesiasticall matters he did nothing of him self but was in al such maters instructed of Eleazarus the high Priest whose part therfore it was alwaies to ask counsel of God when Iosue had any thing to doe And though this place shuld be restrained to warfare only yet the authoritie geuen before by expresse wordes of the law to the high Prieste whose iudgement is cōmaunded in great doubts to be sought ād also followed doth neuer the lesse take place And thervpō foloweth that al the testimonies of holy Scripture brought forth by M. Nowel and before him by M. Horne can not as they do not in deed induce supremacie in causes Ecclesiastical But th' execution of the high Priests or lawes cōmādemēt which in deed we graūt to appertain to the Prince And here I wil not quarel with M. Nowel either for quoting .33.34 for .23.24 and not reformed as he doth with M. Dorman for as smal a matter as for the misquoting of S. Cyprian or for treading M. Hornes steppes and borowing his allegations which not withstanding is a great obseruation with him as a worthy matter ye may be assured against M. Dorman and M. D. Harding This is but a childish and boyish rhetorike not so conuenient I wisse for M. Nowel the scholemaister as for the boyes his schollers whose propretye is to accuse their fellowes of borowing and to borow them selues like truants But for the doing of Iosue I wil further note that then the Priests toke vp the Arke of couenāt ād went before the people But I pray you M. Horne howe was this obserued of late yeres whē the lay men durst aduēture to take the guiding of the Arke and goe before the Priestes and not suffer the Priests to goe before thē And durst alter the state of Christiā religiō against the wil ād minde of the Bishops and the whole Clergy then at their cōuocation assēbled Well let this passe for this present I say no further for Iosue his doings sauing that otherwise also they are not to be drawen into an ordinarie rule for that the Spirite of God was certainelye in him and for that he had parte of Moses glory and the people commaunded to heare him And those things that he did wherof M. Nowell and Maister Horne woulde inferre a Soueraigntie in causes Spirituall he did them by the expresse commaundemente of