Selected quad for the lemma: book_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
book_n	aaron_n	son_n	trumpet_n	22	3	10.1452	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A19625	XCVI. sermons by the Right Honorable and Reverend Father in God, Lancelot Andrevves, late Lord Bishop of Winchester. Published by His Majesties speciall command	Andrewes, Lancelot, 1555-1626.; Buckeridge, John, 1562?-1631.; Laud, William, 1573-1645.	1629 (1629)	STC 606; ESTC S106830	1,716,763	1,226

too Et erunt Tibi They shall be for thee They shall be not one for thee and another for Aaron but Erunt Tibi They shall be both for thee They shall be both thine A third if they can finde they may lay claime to that But both these are for Moses We have then the delivery of them to Moses to make which is a kind of seizin or a Ceremony investing him with the right of them We have beside plaine words to lead their possession and those words operative Erunt Tibi That as none to make them so none to owne them being 〈◊〉 but Moses And what would we have more to shew us Cujus sunt Tubae whose the trumpetts be or whose is the right of calling Assemblies It is Moses's certainly and he by vertue of these stands seized of it To go yet further But was not all this to Moses for his time onely and as it begun in him That power to conti●●e after Moses so to take end with him Was it not one of these same Privilegia Personalia quae non trahunt●r in exemplum A priviledge peculiar to him and so no precedent to be made of it No●●or if you looke but a little forward to the VIII Verse following there you shall see that this power which GOD heer conveyeth this Law of the silver tr●mpets is a Law to last for ever even throughout all their generations not that g●neration onely And there is great reason it should be so that seeing the Vse should never cease the Power likewise should never determine Moses received it as chiefe Magistrate Being then not to determine but to continue it must descend to those that hold Mos●s's place I demand then what place did Moses hold Sure it is that Aaron was no● the High Priest annointed and fully invested in all the rights of it ever since the eighth Chapter of the last Booke Moses had in him now no other Right but that of the Chiefe Magistrate Therefore as in that Right and no other He received and held them So he was made Custos utriusque Tabulae So he is made Custos utriusque Tubae But who can tell us better then he himselfe in what right he held them He doth it in the third verse of Deuter. XXXIII reade it which way you will Erat in lishrune Rex or in rectissimo Rex or in rectitudine Rex or in recto Regis dum congregaret Principes populi Tribus Israël All come to this that though in strict proprietie of speech Moses were no King yet in this he was in rectitudine Rex or in recto Regis that is in this had as we say Ius Regale that he might and did assemble the Tribes and chiefe men of the Tribes at his pleasure Heerin he was Rex in rectitudine For this was rectitudo Regis A power Regall And so it was holden in Aegypt before Moses even in the law of Nature that without Pharao no man might lift up hand or foot in all the land of Aegypt suppose Gen. 41.44 to no publique or principall motion And so hath i● been holden in all Nations as a speciall Power belonging to Dominion Which maketh it seeme strange that those men which in no cause are so fervent as when they pleade that Church-men should not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is have Dominion do yet hold this Power which hath ever been reputed most proper to Dominion should belong to none but to them only Our Saviour CHRIST 's Vos autem non sic may I am sure be said to them heere in a truer sense Mat. 20.26 then as they commonly use to applie it The chiefe Magistrate to succeed in it To conclude then this point If Moses as in the right of Chiefe Magistrate held this Power it was from him to descend to the chiefe Magistrates after him over the people of GOD and they to succeed him as in his place so in this right it being by GOD himselfe setled in Moses and annexed to his place lege perpetuâ by an estate indefeizible by a perpetuall Law throughout all their generations Therefore ever after by God's expresse order from yeare to yeare every yeare on the first day of the seventh moneth were they blowen by Moses first and after by them that held his place and the Feast of the Trumpetts solemnly holden as to put them in mind of the benefit thereby comming to them so withall to keep alive and fresh still in the knowledge of all that this power belonged to their place that so none might ever be ignorant to whom it did of right appertaine to call Assemblies And how then shall Aaron's Assemblies be called with what trumpet they God himselfe hath provided for that in the X. Verse following Aaron's Assemblies how called that with no other then these There is in all the Law no order for calling an Assembly to what end or for what cause soever but this and onely this No order for making any third trumpett Vnder these two therefore all are comprized This order there God taketh that Moses shall permit Aaron's sonnes to have the use of these trumpetts Verse 10. But the use not the property Num. 31.6 They must take them from Moses as in the XXXI Chapter of this Booke Phinees doth But Erunt tibi God's owne words Erunt tibi must still be remembred His they be for all that Moses the owner still the right remaines in him their sounding of them deprives not him of his interest alters not the property Erunt tibi m●st ●till be true that right must still be preserved It may be if we communicate with flesh and bloud we may think it more convenient as some do that GOD had delivered Moses and Aaron either of them one But when we see GOD 's will by GOD'S word what it is that Moses is to have them both we will let that passe as a Revelation of flesh and bloud and think that which GOD thinketh to be most convenient Now then if the trumpets belong to Moses and that to this end 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The two duties that with them he may call the Congregation these two things do follow First that if he call the Congregation must not refuse to come Secondly that unlesse he call they must not assemble of their owne heads but keepe their places Briefly thus the Congregation must come when it is called and it must be called yer it come These are the two duties we owe to the two trumpets and both these have GOD 's people ever duly performed And ye● not so but that this Right hath been called in question yea even in Moses's owne time that we marvell not if it be so now and both these duties denied him even by those who were alive and present then when GOD gave him the trumpets But marke by whom and what became of them The first duty is to come when they be called

1. To come when they be called and this was denied in the XVI Chapter following Ver. 12. by Core Dathan and their crew Moses sounded his trumpet sent to call them they answer flatly and that not once but once and again Non veniemus they would not come not once stirre for him or his trumpet they A plain contradiction indeed neither is there in all that Chapter any contradiction veri nominis true and properly so to be called but onely that You know what became of them they went quick to hell for it and wo be to them Iude 11. even under the Gospell saith Saint Iude that perish in the same contradiction the contradiction of Core The second duty is To be called yer they come this likewise denied 2. To be calleù yer they come even Moses himselfe that they in his place may not think strange of it in the XX. Chapter of this very book Water waxing scant a company of them grew mutinous and in tumultuous manner without any sound of the trumpet assembled of themselves But these are branded too the water they got is called the water of Meriba Cap. 10.13 and what followed you know None of them that drunk of it came into the Land of Promise GOD swore they should not enter into His rest Now as both these are bad so of the twaine this latter is the worse Called and came not Came uncalled The former that came not being called do but sit still as if they were somwhat thick of hearing But these latter that come being not called either they make themselves a trumpet without ever a Fac tibi Or els they offer to wring Moses's trumpet out of his hands and take it into their owne Take heed of this latter it is said there to be adversus Mosen even against Moses himselfe It is the very next forerunner to it it pricks fast upon it For they that meet against Moses's will when they have once throughly learned that lesson will quickly perhaps grow capable of another even to meet against Moses himselfe as these did Acts 19.40 Periclitamur argui seditionis saith the Town-Clark We have done more then we can well answer We may be indicted of treason for this daye 's worke for comming together without a trumpet and yet it was for Diana that is for a matter of Religion You see then whose the Right is and what the duties be to it and in whose stepps they tread that deny them Sure they have been baptized or made to drink of the same water the water of Meriba that ever shall offer to do the like to draw together without Moses's Call And now to our Saviour CHRIST 's question In the Law how is it written How reade you Our answer is There it is thus written and thus we read That Moses hath the Right of the trumpets that they to go ever with him and his successors and that to them belongeth the power of calling the publique Assemblies Agreeable to the Law of Nature This is the L●w of GOD and that 〈◊〉 j●diciall Law peculiar to that people alone ●ot agreeable to the Law of Natur● and Nation● ●wo Lawes of force through the whole world For even in the little Empire o● the ●ody naturall Principium motus the 〈◊〉 of all motion is in and from the head There all the knots or as they call ●hem all th● ●onjugations of fine 〈◊〉 ●●ve their head by which all the body is moved And as the Law of Nature To the Law of Nations by secret instinct by the light of the Creation annexeth the organ to the chiefest part even so doth the Law of Nations by the light of Reason to the cheefest Person And both fall just with the Law heere written where by Erunt Tibi the same ●rgan and power is committed to Moses the principall Person in that Common 〈◊〉 The Law of Nations in this point both before the Law written and since where the Law written was not knowne might easily appeare if time would 〈…〉 their generall order for conventions so to be called and in their generall 〈◊〉 to all conventicles called otherwise 〈◊〉 the Heathen lawes made all such Assemblies unlawfull which the highest a●thority did not cause to meet yea though they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say Solon's Lawes yea though sub praetextu Religionis say the Romane Lawes Neither did the Christian Emperors thinke good to abate any thing of that Right Nay they took more straight order For besides the exiling of the person which was the Law before they proscribed the place where under pretence of Religion any such meetings should be But I let them passe and stand onely on the written Law the Law of GOD. We have Law then for us That Moses is ever to call the Congregation But though we have Law Mos vincit Legem Custome over-ruleth Law And the Custome or practise may go another way and it is practise that ever best bewrayeth a Power How then hath the practise gone It is a necessarie question this and pertinent to the Text it selfe For there is a Power granted and in vaine is that Power that never commeth into act Came then this Power into act It is a Power to call the Congregation together Were the Congregations called together by it A grant there is That Erunt Tibi So it should be Did it take place was it so Erantne illi Had he it Did he enjoy it Let us looke into that another while what became of this Grant what place it tooke The practise or use of this Power among the Iewes Deut. 4.32 And we shall not offend Moses in so doing It is his advice and desire both that we should enquire into the daies past that were before us and aske even from one end of heaven to the other to see how matters have been caried So that as our SAVIOVR CHRIST sendeth us to the Law by His In Lege quid scriptum est so doth Moses direct us to the vse and practise by his Interroga de diebus antiquis I do aske then These trumpets heere given this power to call together the Congregation how hath it beene used Hath the Congregation been called accordingly in this and no other manner by this and no other Power It hath as shall appeare and I will deale with no Assemblies but onely for matters of Religion By Moses Of Moses first there is no question It is yeelded that he called them and dismissed them Iosua Ios. 1.17 And even so did Iosua after him no lesse then he and they obeyed him in that Power no lesse then Moses And as for that which is objected concerning Moses that he for a time dealt in matters of the Priest's Office it hath no colour in Iosua and those that succeeded him The Covenant and the renewing of the Covenant are matters meerely spirituall yet in that case did Iosua Iosua not Eleazar assemble all the