Selected quad for the lemma: sense_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
sense_n	aaron_n	high_a	priesthood_n	23	3	10.6977	5	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

that the Adioynder presumes all to make for him which he can but finger with Midas S. Austens words are Caepisse ab Aaron videatur summum sacerdotium the high-priesthood may seem to haue begun in Aaron Therefore if Moses be high Priest in ordinary he is Aarons juniour and so subiect to him Yet the Adioynder would haue Aaron to bee vnder Moses as High Priest I trow vnder the higher High Priest Once there is no difficulty in my opinion neither in S. Austens words nor at all in the question about Moses priesthood if wee will be ruled by S. Austen Quid putamus saies S. Austen fuisse Moysen si non fuit sacerdos quomodo per illum omnia illa gerebantur si autem fuit quomodo summum sacerdotium ab eius fratre coepisse definimus So that you see it is definimus with him not onely videatur S. Austen hath laid it downe for a sure ground that the high-priesthood began in Aaron And as for Moses his priesthood it is a matter of question with him Fuit an non fuit was he a Priest or no As for that which followes Ambo ergò tunc summi sacerdotes erant Moses Aaron i. Both of them were high Priests both Moses and Aaron I haue answered it before that they were both Cohenim that is both excellent but in a distinct kind the word sacerdos agreeing to them both but not vniuocally Concerning the next clause which the Adioynder vaunts in Aaron vero sub illo Aaron was vnder Moses it makes for vs who hold the High Priest to be subiect to the authority of the Temporall Magistrate S. Austen guiding vs as it were by the hand to that opinion in the words immediately following Aaron quidem summus fortè propter vestem Pontificalem ille verò propter excellentius ministerium That is Or was not Aaron the higher for the garment that he wore that is by way of Priesthood but Moses his better in regard of a more excellent function that he discharged correspondent no doubt to the Regall with vs. For he is called a King without any more circumstance Deut. 33. 5. And indeed what higher calling after the Priesthood then that The Kingdome then to S. Austen is excellentius ministerium if we compare it with the Priesthood So as neither Moses was Priest and yet superiour to the High-priest by the doctrine of S. Austen which is the doctrine of our Church concerning Supremacie § 61. The Adioynder hath almost brought his tale to an ende There are but two more accusations of the Reuerend Bishop and those very ridiculous yet sutable to the shoppe that the rest were forged in we will dispatch them in a word One that he dissents from the doctrine of Protestants the other that he agrees not with our acts of Parlament describing the Supremacie § 62. For his bragges betweene I hold not worth the replying to A Thraso and the Supplement must be in euery leafe of him or else he is not himselfe In his Numb 42. The place in Deuteronomie for sooth is nothing to our purpose Nay all cleane contrarie and that he hath shewed in his ninth Chap. Let the gentle Reader resort to the Answer if he thinke so meet in the 9. of this § 26. 27. c. § 63. Num. 43. Once againe you would sweare he were a Master of the fence an only Myrmillo What wonderfull prizes hath he played in his Supplement But heare you sir Ad populum phaleras If you be ready with your daunce behold your stage Ecce Rhodus ecce saltus begin when you will Does your skill faile you as Adioynder that you runne to your Supplement to shrowde you vnder the talke of what you haue done there If the examples of Salomon Ezechias and Iosias be nothing to the purpose with you then S. Austens arguments be nothing to the purpose nor Charles the great nor diuerse more By name S. Cyrills of Alexandria See 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad Theodos in Concil Ephes pag. 229. editionis per Commelinum 1591. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. It was also profitable and necessarie in certaine other respects to your royall Maiestie that he should be banished from the holy altars that had prophaned them And how banished I will tell your Maiestie alleadging what is recorded in holy Scripture for your more assurance sake 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. The Israelites vpon a time contemning the Ordinances of that wisest Law-giuer Moses c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. But after that Ezekias a holy man and a good came to raigne ouer them hee reformed things which were amisse and after that hee had purged the Temple of God consequently offered such oblations to God as were due by Lawe and belonging to him Furthermore it is thus written of him And Ezekias raigned and bespake the Leuites saying Hearken to meye Leuites make you now cleane and hallow the Temple of the Lord your God and cast forth all vncleanenesse out of the holy places c. And the Leuites rose vp and gathered together their brethren and purified themselues ACCORDING TO THE COMMAVNDEMENT OF THE KING to the ende that they might cleanse the house of the Lord c. And in the sixteenth day of the first moneth they made an ende of all and they went in to King Ezechias and said vnto him We haue made clean all things in the house of the Lord c. But what is this to Theodosius or to Christian Kings liuing vnder the new Testament Nothing at all saies the Adioynder their date is our Let S. Cyrill be iudge 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. That is Consider from hence O godly king c. Yea your sacred Maiestie hath alreadie done the like thing to the glorie of Christ For it is your custome and fashion to offer sacrifice in the Churches and with plentifull hand to contribute alwaies something to the glory of God But it was necessary they should first purge the Temple and cleare it from all scandall and filth and so you to sacrifice at your due time Now the dishonour that is offered to our Sauiour Christ is a slaunder more hainous then any pollution whatsoeuer But you commaunded your Priests as I lately said and loe they haue purged the Church of such filth against your entrance that you might inherit the more glorie both with God with Angels and with all mankind Now let the Adioynder expostulate with S. Cyrill for vrging Theodosius with the example of King Ezechias nothing to the purpose § 64. To his Numb 44. He bids vs shew by what Commission as he calls it the Supremacie of authority in Ecclesiasticall affaires was translated to