Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	aaron_n	appoint_v	moses_n	63	3	7.0829	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A12215	A surreplication to the reioynder of a popish adversarie VVherein, the spirituall supremacy of Christ Iesus in his church; and the civill or temporall supremacie of emperours, kings, and princes within their owne dominions, over persons ecclesiastical, & in causes also ecclesiasticall (as well as civill and temporall) be yet further declared defended and maintayned against him. By Christopher Sibthorp, knight, one of his majesties iustices of his court of Chiefe-place in Ireland.	Sibthorp, Christopher, Sir, d. 1632.	1637 (1637)	STC 22525; ESTC S102608	74,151	92

where the purpose of the holy Ghost was to shew what Offices he bare during all his life time and what maner of man he was amongst the Israelites so long as he had been amongst them vntill that time that he was to die and to take his last farewell of them Deut. 33.5 Deut. 34.10 for there it onely appeareth that he was a King and a Prophet but not a Priest Had he bene also a Priest no doubt it would not haue bene there omitted but specified likewise aswell as his other two Offices Yea reade throughout the whole Bible the historie concerning Moses you will still finde that he was a supreame civill Magistrate a supreme Commaunder Exod. 18.13 14.15.16.17.18.19.20.21.22.23.24.25.26 and supreame Iudge in Israell For it is saide that When Moses sate to iudge the people the People stood about Moses from morning vnto even And when Iethro Moses Father in Law saw all that he did to the People he said what is this thou doest to the People Why sittest thou thy selfe alone and all the People stand about thee from morning vnto even And because this was too toylsome troublesome a businesse for him alone to doe he advised him to appoint some others to help him to beare the Burthen with him in hearing judging of causes Wherupon Moses chose able men out of all Israel and made them heads over the People Rulers over thousands Rulers over hundreths Rulers over fifties and Rulers over tens And these iudged the people at all seasons the hard Causes they brought to Moses but every small matter they iudged themselves When againe Moses heard the murmuring and saw the weeping of the People of Israel throughout their families he was much grieved and speake thus to the Lord Numb 11.10.11.12.13.14.15 c. Wherefore hast thou afflicted thy servant and why have not I found favor in thy sight seeing thou hast put the charge of all this People vpon me c. By all which you see that Moses was as a King Prince or supreame commaunder over all Israel and consequently as a King commaunded Aaron and the rest of the Priests aswell as he commaunded the Levites or any of the rest of the People Moreover if Moses had bene the high Priest Exod. 24.5 he might haue offered Sacrifice himselfe and needed not to haue sent others as he did to sacrifice neither needed he to haue commaunded Numb 16.46.47 or required Aaron to burne incense as he did to make an Attonement for the People for himselfe might haue done it But whatsoever Bellarmine or other Papists hould in this case you for your part doe not hould them to be both high Priests together at one and the selfe same time but in succession one after another accounting Moses to be the high Priest first and then Aaron Heb● 5 4. afterwards Howbeit the Scripture saith that No man taketh this honor to himselfe but he that is called of God as was Aaron If then Moses were called of God to this honor of high Priesthood let the like warrant be shewed from God for the Authorizing of him therevnto that is to be shewed for Aaron But this you cannot shew Besides if Moses were the high Priest first and Aaron afterward why doth that Epistle to the Hebrews mention for the Patterne or President in that Case not Moses but Aaron For if Moses had bene the first high Priest no doubt he would haue said That no man taketh this honor vnto himselfe but he that is called of God as was Moses But he saith not so but he speaketh in this sort viz No man taketh this honor to himselfe but he that is called of God as was Aaron As if Revera not Moses at all but Aaron onelie were the first high Priest And so indeede S. Chrisostome directly affirmeth Chrysost de verbis Isaiae vidi Dominū homil 5. for speaking of Aaron he saith expressely that Is primus fuit Pontifex He was the first high Priest Againe if Moses were the high Priest so constituted of God how came he afterward to loose that honor or to be deprived of it and another namely Aaron to be put in his Place in his life time he committing no fault nor any fault declared to be in him for which he should be deprived of that his Priesthood But lastly what cause or neede is there to suppose Moses to be as you fancy him an high Priest extraordinarily elected and appointed when there was to be seene at the same time an High Priest after the ordinary maner in Esse and allowed of God namely the same Aaron For in my Reply pag. 22. 23. I haue proved that the Priesthood before the law given did ordinarily belong to the first borne and of these two Brothers Moses and Aaron I haue also there proved that not Moses but Aaron was the Elder and consequently that by right of Primogeniture Aaron was the Priest and not Moses Yea I haue there further proved that the Priesthood thus being in Aaron was so farre from being removed or taken from him that contrariwise it was continued in him and afterward confirmed vnto him by God himselfe and to his seede after him But yet you would prove Moses to be a Priest Exod. 40.12 13.14.12 because he did consecrate and annoynte Aaron and his sonnes to the Priesthood But to this I have answered before in my Reply pag. 25. 26. shewing that this proveth not Moses to be a Priest properly so called for he did this by Gods owne speciall commandement which he might not disobey or refuse but stood bound to obey and performe although he were a Civill Magistrate King Prince Prophet or what office calling soever hee had You cite also Deut 18.18 where God saith thus to Moses I will raise them up a Prophet amongst their brethren like unto thee c. This prooveth that Moses was a Prophet and that Christ of whom these wordes are a Prophecie was likewise a Prophet Act. 3.21 Act. 7.37 but they prove not Moses therefore to be a Priest because he was a Prophet But the chiefe text you rely upon is that in Psal 99. vers 6. where it is said Moses and Aaron amongst the Priests Samuel amongst them that call upon his name these called upon the Lord and he heard them Howbeit to this also I have answered before in my Reply pag. 23.24 First that the being of Moses Aaron with or among the Priests is no proofe that therefore they were Priests It is true that Aaron was a Priest but that is proved by other cleere places of Scripture and not necessarily deduced out of this because a man may be among Priests yet be no Priest Secondly I shewed that the Hebrew word there used is Cohanim which is a word of an ambiguous signification signifying aswell Princes as Priests 2. Sam. 8.18 As for example The sonnes of King David are said to bee

powers Who saith S. Bernard hath excepted you speaking to an Archbishop from this generalitie Hee that bringeth in an exception saith hee useth but a delusion And you may remember that even S. Chrysostome also himselfe as hee subjecteth Kings to Bishops Priests and Pastors in respect of their power and commission graunted them from God So on the other side in respect of the Regall sword power and authoritie given and graunted likewise from God to Kings and Princes he declareth verie fully that Bishops Priests Pastors and all Ecclesiasticall Ministers whatsoever aswell as lay people are to be subject to them But this point concerning the subjection of all Bishops Priests and Pastors and even of the Bishop of Rome himselfe aswell as of others unto Emperours Kings and Princes as also in causes even Ecclesiasticall aswell as Civill and temporall is so cleerely plainely and plentifully proved both in my first and second Bookes and in this also all your answers evasions quirkes and quiddities being therein utterly frustrated confuted and confounded as that it is to mee a matter of wounder that you should not see and so acknowledge the truth of it But it seemeth you cannot see the wood for trees which I am sorrie for 8. Howbeit to make this point yet the more evident viz the subjection of Priests and Ecclesiasticall Ministers unto the King and therewithall the Kings supremacie or supreame commaund over them even in causes Ecclesiasticall I alledged in my Reply cap. 1. pag. 5. the example of Moses who commaunded not onely the Levites Deut. 31.25.26 and that in a matter Ecclesiasticall and concerning their verie office but hee commaunded also even Aaron the high Priest in a matter likewise Ecclesiasticall and concerning his verie office Numb 16.46.47 saying thus unto him Take the censer and put fire therein of the Altar and put therein incense and goe quickely unto the congregation and make an attonement for them for there is wrath gone out from the Lorde the plague is begun then Aaron tooke as Moses had commaunded him c. Here you say I abuse my Reader by falsely citing this text for the right wordes say you are these Moses said to Aaron take the Censer and drawing fire from the Altar put incense upon it going quickely to the people to pray for them To pray say you and to make attonement doe differ and be not all one howbeit indeede not I but you are the man that abuse your Reader by falsely citing the wordes of this Text For you therein follow the wordes of your vulgar Latin translation which is untrue and unsound and I follow our English translation which is according to the Originall in Hebrew and therefore true which you also if you were a good Hebrician would know and perceive even in this verie particular But whether wee take your translation of Praying for the people or our translation of Attonement-making it commeth all to one passe as touching that purpose for which I cited it namely to prove that Moses commaunded Aaron the high Priest in a matter Ecclesiasticall cōcerning his verie office For your selfe do say that this praying for the people was a religious act to bee wrought by Aaron as being intermediate betweene the people God to reconcile or gaine unto them the favours of heaven And on the other side we say that to burne incense to mak attonement for the people 2. Chron. 26.18 is likwise expressely a thing properly pertayning to the Priests office So that as touching that purpose for which I cited that text it maketh as I said before no difference But then you go further seem to speake as if Moses had not there commanded Aaron But when Moses spake to Aaron in this sort Accipe thuribulū Take the censer Be not these wordes of commaunding especially in this case and at this time being also spoken by a Superior namely by him that was as the Scripture calleth him a king in the common-weale of Israel Deut. 33.5 Deut. 31.25 26.27 Yea bee they not wordes of as full and cleere commaund as when hee spake in like sort to the Levites saying Take the booke of this law and put yee it in the side of the Arke of the Covenant of the Lord our God c. The Text it selfe sheweth that these were wordes of commaunding in Moses And so witnesseth also your owne translation that herein Moses praecepit Levitis Moses commaunded the Levites Yea that Moses aswell as his successor Ioshuah commaunded not onely the Levites but the Priests also and all the congregation and people of Israel appeareth by that answer and acclamation they gave to the same Ioshuah saying thus unto him Iosh 1.16.17.18 All that thou hast commaunded us wee will doe and whethersoever thou sendest us wee will goe As wee have obeyed Moses in all things so will we obey thee onely the Lord thy God be with thee as bee was with Moses whosoever shall rebell against thy commaundement and will not obey thy wordes in all that thou commaundest him let him bee put to death But then when you cannot gainesay but that Moses commaunded Aaron and that in matters Ecclesiasticall and concerning his very office you come to your last refuge and doe say that Moses was the high Priest and so as an high Priest commaunded Aaron But first how doe you prove this that Moses was an high Priest And yet if you could prove it what would you or could you gaine from thence for your selfe doe say that Moses was as well a king as a Priest therefore why might hee not commaund him as hee was a king rather then otherwise for did he in his time commaund the Priests Levites the whole People of Israel otherwise or in any other sort or sence then Ioshuah his successor did who was no Priest how be it if Moses had been both a Priest and a King would not the holy Scripture somewhere haue testified and expressed so much aswell as it doth in the like case of Melchisedech Gen. 14.18 Hebr. 7.1 For as touching those Texts of Scripture which you bring to prove Moses to be a Priest it shall by and by appeare that they prove it not Againe if Moses were the high Priest what will you make Aaron to be for it is evident and confessed of all sides that Aaron was the high Priest and if Moses were also another high Priest at the same time Deut. 33.5 then beside that there should be two high Priests together at one time how could the one commaund the other they being both of equall authority Or can he be rightly and truely called Summus Sacerdos that hath a Superior Priest over him to commaund him It is cleere that the Scripture doth expressely testifie of Moses that he was a King and therefore of that there can be no doubt but that he was also a Priest or an high Priest as you suppose it doth not affirme no not in that Place