Selected quad for the lemma: book_n
Text snippets containing the quad
|
ID |
Title |
Author |
Corrected Date of Publication (TCP Date of Publication) |
STC |
Words |
Pages |
|
A45087
|
The true cavalier examined by his principles and found not guilty of schism or sedition
|
Hall, John, of Richmond.
|
1656
(1656)
|
Wing H361; ESTC R8537
|
103,240
|
144
|
of expedition the Trumpets may need to be blown sometimes suddenly sooner then divers can well meet and agree upon it too Partly avoiding of distraction The two Trumpets may be blown two divers ways if they be in two hands and so shall the Trumpet give an uncertain sound 1 Cor. 14 8 and how shall the Congregation know whither to assemble Nay a worse matter yet then all that so may we have Assembly against Assembly and rather then so better no Assembly at all Therefore as God would have them both made of one piece so will be have them both made over to one person for Tibi implieth one Who is that one It is to Moses God speaketh to him is this Tibi directed Him doth God nominate and of his person make choice first to make these Trumpets no man to make no man to have the hammering of any Trumpet but he And there is no question but for Aaron and his sons the Priests they are to call the Levites to call the people together to their Assemblies How shall they warn them together unless they make a Trumpet too But if there be any question about this Gods proceeding here will put all out of question For to whom giveth he this charge Not to Aaron is this spoken but to Moses Aaron receiveth no charge to make any Trumpet never a fac tibi to him neither in this nor in any other place To Moses is this charge given And to Moses not Make thee one one for secular affairs that they would allow him but fac tibi duas Make thee two make both Well the makeing is not it One may make and another may have Sic vos non vobis You know the old Verse When they be made and done then who shall owe them It is expressed that too Et erâ—nt 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 thâ—y shâ—ll be both thine A third if they can find they may claim to that But both these are for Moses We have then the delivery of them to Moses to make which is a kind of Seisin or a Ceremony investing him with the right of them We have beside plain words to lead their possession and those words operative Erunt tibi That as none to make them so none to own them being made but Moses And what would we have more to shew us Cujus sunt tubae whose the Trumpets be or whoâ—e is the right of calling Assemblies It is Moses certainly and he by vertue of these stands seised of it To go yet further But was not all this to Moses for his time only and as it begun in him so to take end with him Was it not one of the same privilegia personalia quae non trahuntur in exemplum A priviledg peculiar to him and so â—o precedent to be made of it No for if you look a little forward to the 8. verse following there you shall see that this power which God here conveyeth this Law of the Silver-trumpet is a Law to last for ever even throughout all their gene aâ—ions not that generation only And there is great reason it should be so that seeing the use should never cease the power likewise should never determine Being then not to determine but to continue it must descend to those that hold Moses place I demand then what place did Moses hold Sure it is that Aaron was now the High Priest anointed and fully invested in all the rights of it ever siâ—ce the eight Chapter of the last Book Moses had in him now no other right but that of the chie Magistrate Therefore as in that â—â—ght and no other he received and held them So he was made Custos utriusque Tabulae So he was made Custos utriusque Tubae But who can tell us better then he himself in what right he held them He doth it in the third verse of Deut. 33. read it which way you will Frat in Jeshâ—une Rex or in rectissimo Rex or in rectitudine Rex or in recto Regis dum congregaret Principes populi Tribus Israel All come to this that though in strict propriety 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 jus Regale that he might and did assemble the Tribes and chief men of the Tribes at his pleasure Herein he was Rex in certitudine for this was rectitudo Regis a power Regal And so it was held in Egypt before Moses even in the Law of Nature that without Pharaoh no man might lift up hand or foot in all the Land of Egypt suppose to no publique or principal motion And so hath it been holden in all Nations as a special power belonging to dominion Which maketh it seem strange that those men which in no cause are so fervent as when they plead 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 Christs Vos autem non sic may I am sure be said to them here in a truer sense then as they commonly use to apply â—â— To conclude then this point If Moses as in the right â—f chief Magistrate held this power it was from him to deâ—â—end â—â— the chief 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 himself setled in Moses and annexed to his place lege perpetuâ by an Estate indefeisible by a perpetual Law throughout all their generations Therefore ever after by Gods express order from year to year every year on the first day of the seventh moneth were they blown by Moses first and after by them that held his place and the â—east of the Trumpets solemnly holden as to put them in mind of the benefit thereby coming to them so withall to keep alive and fresh still in the knowledg of all that this power belonged to their place that so none might ever be ignorant to whom it did of right appertain to call Assemblies And how then shall Aarons Assemblies be called with what Trumpet they God himself hath provided for that in the tenth verse following 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 only this no order for making any third Trumpet under these two therefore all are comprised This order there God taketh that Moses shall permit Aarons sons to have the use of these Trumpets but the use not the property They must take them from Moses as in the 31. Chapter of this Book Phineas doth But Erunt tibi Gods own words Erunt tibi must still be remembred His they be for all that
Moses the owner still the right remains in him their sounding of them deprives not him of his interest alters not the property Erunt tibi must still be true that right must still be preserved It may be if we communicate with flesh and blood we may think it more convenient as some do that God had delivered Moses and Aaron either of them one But when we see Gods will by Gods word what it is that Moses is to have them both we will let that pass as a revelation of flesh and blood and think that which God thinketh to be most convenient Now then if the Trumpets belong to Moses and that to this end 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 unless he call they must not assemble of their own heads but keep their places Briefly thus The Congregation must come when it is called and it must be called ere it come These are the two duties we owe to the two Trumpets and both these have Gods people ever performed And yet not so but that this right hath been called in question yea even in Moses own time that we marvel 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 mark by whom and what became of them The first duty is to come when they be called and this was denied in the 16 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 stir for him or his Trumpet they A plain contradiction indeed neither is there in all that Chapter any contradiction veri nominis truly and properly so to be called but only that You know what became of them they went quick to hell for it And wo be to them even under the Gospel saith Saint Jude that perish in the same contradiction the contradiction of Core The second duty is To be called ere they come This likewise denied even Moses himself that they in his place might not think strange of it in the 20 Chapter of this very Book Water waxing scant a company of them grew mutinous and in â—umultuous 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 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 twain this latter is the worse The former that came not being called do but sit still as if they were somewhat thick of hearing But these latter that come being not called either they make themselves a Trumpet without ever a fac tibi or else they offer to wring Moses's Trumpet out of his hands and take it into their own Take heed of this latter It is said there to be adversus Mosen even against Moses himself 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 himself as these did Periclitamur arguiseditioâ—is saith the Town-Clark we have done more then we can well answer We may be indicted of Treason for this days work for coming 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 steps 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 Christs Question In the Law how is it written How read 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 belongs the power of calling the Publick Assemblies This is the Law of God and that no Judicial Law peculiar to that people alone but agreable to the Law of Nature and Nations two Laws of force through the whole world For even in the little Empire of the Body natural principium motus the beginning of all motion is in and from the Head There all the knots or as they call them all the conjugations of sinews have their head by which all the Body is moved And as the Law of Nature by secret instinct by the light of the Creation annexeth the Organ of the chiefest part even so doth the Law of Nations by the light of Reason to the chiefest person and both fall just with the Law here written where by erunt tibi the same Organ and Power is committed to Moses the principal person in that Commonwealth The Law of Nations in this point both before the Law written and since where the Law written was not known might easily appear if time would suffer both in their general order for conventions so to be called and in their general opposing to all Conventicles called otherwise 49. Afterwards he shews how practise ran in this point and shews that Joshua the next to Moses in chief Magistracy succeeding in execution of this power When he not Eliazar assemble all the Tribes Levi and all to Sichem Josh 24 called them together at the first verse dissolved it at the 28. Which being in a matter Ecclesiastical he doth as he says particularly note because it is by some objected concerning Moses that for a time he dealt in matters of the Priests Office Then he doth descend to the state of their Kings and shews particularly how they used this power till the Captivity In which he shews how it was used by Mordecai when he came in place of authority appointing the days of Purim and calling all the Jews in the Province together to the celebrating of them After the Captivity he instanceth in Nehemiah his using of it and so falls to the Maccabees and proves it used by those that were then chief Governours Afterwards he tells how this power was exercised by Christian Emperors and Kings upon their first receipt of Christianity and instanceth in general and National Councils and Assemblies Amongst whom we may not onely say that not onely Constantine Jovianus and others the prime Founders and Restorers of Christianity dâ—d not come in by the election of the Senate the way which was then held lawful but that they and most others were brought in by the force of a prevailing party nay commonly at first set up by one part of the Army only and yet the Christians in those times gave them always the