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	assembly_n	law_n	37	3	6.0702	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
B11184	A sermon preached before the Kings Maiestie, at Hampton Court, concerning the right and power of calling assemblies On Sunday the 28. of September, anno 1606. By the Bishop of Chichester.	Andrewes, Lancelot, 1555-1626.	1606 (1606)	STC 615; ESTC S121037	24,722	58

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 inuested in all the rights of it euer since the 8. 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 receiued and held them So he was made Custos vtriusque Tabulae So he is made Custos vtriusque Tubae But who can tell vs better then he himselfe in what right he held them He doth it in the 5. verse of Deut. 33. reade it which way you wil Erat in Iishrune Rex or in rectissimo Rex or in rectitudine Rex or in Recto Regis dum congregaret Principes populi Tribus Israel al 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 Herein hee was Rex in Rectitudine For this was Rectitudo Regis A Power Regall And so it was holden in Egypt before Moses euen in the Law of Nature that without Pharao Gen. 41.44 no man might lift vp hand or foote in all the land of Egypt suppose to no publike or principall motion and so hath it bin 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 feruent as when they pleade that Churchmen should not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is haue Dominion doe yet hold this Power which hath euer beene reputed most proper to Dominion should belong to none but to them only Our Sauiour Christs vos autem non sic Mat. 20.26 may I am sure be sayd to thē here in a truer sense then as they commonly vse to apply it To conclude then this poynt The chiefe Magistrate to succeed in it If Moses as in the Right of chiefe Magistrate held this Power it was from him to descend to the chiefe Magistrates after him ouer the people of God and they to succeed him as in his place so in this right it being by God himselfe settled in Moses and annexed to his place lege perpetuâ by an estate indefeizible by a perpetuall Law throughout all their generations Therfore euer after by Gods expresse order from yeere to yeere euery yeere on the first day of the seuenth moneth were they blowen by Moses first and after by them that held his place the feast of the trumpets solemnely holden as to put them in mind of the benefite thereby comming to them so withall to keepe aliue and fresh still in the knowledge of all That this Power belonged to their place that so none might euer be ignorant to whom it did of right appertaine to call Assemblies And how then shall Aarons Assemblies be called Aarons Assemblies how called with what Trumpet they God himselfe hath prouided 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 soeuer but this and onely this No order for making any third Trumpet vnder these two therfore all are comprised Verse 10. This order there God taketh that Moses shall permit Aarons sonnes to haue the vse of these trumpets But the vse not the property They must take them from Moses Num. 31.6 as in the 31. Chap. of this booke Phinees doeth But Erunt tibi Gods owne words Erunt tibi must still be remembred His they be for all that Moses the owner still the right remaynes in him Their sounding of them depriues not him of his interest alters not the property Erunt tibi must still be true that right must still bee preserued It may be if we communicate with flesh and blood we may thinke it more conuenient as some doe that God had deliuered Moses and Aaron either of them one But when wee see Gods will by Gods word what it is that Moses is to haue them both we will let that passe as a Reuelation of flesh and blood and thinke that which God thinketh to be most conuenient Now then if the Trumpets belong to Moses and that to this ende 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that with them hee may call the congregation The two duties These two things do follow First that if he call the congregatiō must not refuse to come Secondly that vnlesse he call they must not assemble of their owne heades 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 dueties wee owe to the two Trumpets and both these haue Gods people euer duely performed And yet not so but that this Right hath bin called in question yea euen in Moses owne time that we marueile not if it be so now and both these dueties denied him euen by those who were aliue and present then when God gaue him the Trumpets But marke by whom and what became of them The first duety is To come when they be called To come when they be called and this was denied in the 16. Chap. following 12 verse by Core Dathan and their crewe Moses sounded his trumpet sent to call them they answere flatly and that not once but once and againe Non veniemus They would not come not once stirre for him or his Trumpet they A plaine contradiction indeed neither is there in all that Chapter any contradiction verinominis 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 euen vnder the Gospell saith S. Iude that perish in the same cōtradiction Iude 11. the contradiction of Core The second duety is 2 2. To be called yer they come To be called yer they come this likewise denied euen Moses himselfe that they in his place may not think strange of it In the 20. Chapter of this very booke Water waxing skant a company of them grewe mutinous and in tumultuous maner without any sound of the trumpet assembled of them selues But these are branded too The water they got is called the water of Meriba And what followed you know Cap. 20.13 None of them that drunke of it came into the land of Promise God swore they should not enter into his rest Nowe as both these are bad so of the twaine this later is the worse Called and came not The former that come not being called doe but sit still as if they were somewhat thicke of hearing But these later that come being not called Came vncalled either they make themselues a trumpet without euer a fac tibi or els they offer to wring Moses Trumpet out of

his hands and take it into their owne Take heede of this later it is sayd there to bee aduersus Mosen euen against Moses himselfe It is the very next forerunner to it it prickes fast vpon it For they that meet against Moses wil when they haue once throughly learned that lesson wil quickly perhaps grow capable of another euen to meete against Moses himselfe as these did Periclitamur argui seditionis saith the Town-clearke Acts 19.40 We haue done more then wee can well answere We may be indicted of Treason for this dayes 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 bee to it and in whose steps they treade that denie them Sure they haue bene baptized or made to drinke of the same water the water of Meriba that euer shall offer to doe the like to draw together without Moses Call And now to our Sauiour Christs question In the Lawe how is it written How reade you Our answere is There it is thus written and thus we reade That Moses hath the Right of the Trumpets That they to go euer with him his successors and that to them belongeth the power of calling the publike Assemblies This is the Law of God Agreeable to the Law of Nature and that no iudiciall Law peculiar to that people alone but agreeable to the Law of Nature and Nations two laws of force through the whole world For euen in the litle Empire of the body naturall Principium motus the beginning of all motion is in and from the head There all the knots or as they call them all the coningations of sinewes haue their head by which all the body is moued And as the Law of Nature To the Law of Nations by secret instinct by the light of the Creation annexeth the organe to the chiefest part euen so doth the law of Nations by the light of reason to the chiefest person and both fall iust with the Law here written Where by Erunt tibi the same organ and power is committed to Moses the principall person in that common wealth The Law of Nations in this point both before the Law written since where the Law written was not knowen might easily appeare if time would suffer both in their generall order for conuentions so to be called and in their generall opposing to all conuenticles called otherwise Verily the Heathen Lawes made all such Assemblies vnlawfull which the highest Authority did not cause to meete yea though they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 say Solons Lawes yea though sub praetextu Religionis say the Romane Lawes Neither did the Christian Emperours thinke good to abate any thing of that Right Nay they tooke more straight order for besides the exiling of the person which was the Law before they proscribed the place where vnder pretence of Religion any such meetings should bee But I let them passe and stand onely on the written Law the Law of God WE haue Law then for vs That Moses is euer to call the Congregation But though we haue Law Mos vincit Legem Custome ouer-ruleth Law And the Custome or practise may go another way and it is practise that euer best bewrayeth a Power How then hath the practise gone It is a necessary question this and pertinent to the Text it selfe For here is a Power granted and in vaine is that Power that neuer commeth into act Came then this Power into acte It is a Power to call the Congregation together Were the Congregations called together by it A graunt there is That Erunt tibi So it should be Did it take place was it so Erantnè illi Had hee it Did he enioy it Let vs looke into that another while what became of this Graunt what place it tooke And we shal not offend Moses in so doing It is his aduise desire both The Practise or vse of this Power among the Iewes Deut. 4.32 that we should enquire into the dayes past that were before vs and aske euen from one end of Heauen to the other to see how matters haue bene caried So that as our Sauiour Christ sendeth vs to the Lavv by this In Lege quid scriptum est so doeth Moses direct vs to the vse and practise by his Interroga de diebus antiquis I doe aske then These Trumpets heere giuen this povver to call together the Congregation how hath it beene vsed Hath the Congregation beene called accordingly in this and no other maner by this and no other Power It hath as shall appeare and I will deale with no Assemblies but onely for matters of Religion Of Moses first there is no question By Moses It is yeelded that hee called them and dismissed them and euen so did Iosue after him Ioshua Iosh 1.17 no lesse then he and they obeyed him in that Power no lesse then Moses And as for that which is obiected concerning Moses that hee for a time delt in matters of the Priests office it hath no colour in Iosue and those that succeeded him The Couenant and the renewing of the Couenant are matters meerely spirituall yet in that case did Iosua Iosua not Eleazar assemble all the Tribes Leui and all to Sichem Ios Iosh 24.28 24. called the Assembly at the first verse dissolued it at the 28. For if Iosua may call hee may dissolue too Law Reason Sense teach That uius est nolle eius est velle That calling and discharging belong both to one power Nay Demetrius assembly though they had come together disorderly yet when the Towne-clearke that should haue called them together did discharge them they added not one fault to another but went their wayes euery man quietly Demetrius himselfe and all that they are worse then Demetrius that deny this But I passe to the Kings that Estate fitteth vs better There Dauid doeth Dauid call together the Priests and other persons Ecclesiasticall and that euen with these Trumpets And for what matters 1. Chro. 15.4 Secular Nay but first when the Arke was to bee remoued And againe 1. Chron. 23.2.3 6. when the Offices of the Temple were to be set in order things meerely pertayning to Religion And as he calleth them 1. Chro. 15.4 So he dismisseth them 1. Chron. 16.43 The like did Salomon Salomon when the Temple was to be dedicated called the Assembly 2. Chron. 5.2 dissolued the Assembly in the 10. verse of the 7. Chap. following 2. Chro. 15.14 Asa The like did Asa when Religion was to be restored and a solemne othe of Association to be taken for the maintaining of it vvith the sound of these Trumpets did he it Iehoshaphat vsed them when a publike Fast to be proclaymed Iehu vsed them Iehosaphat 2. Chron. 20.3 Iehu 2. Reg. 10.20 Ioas. 2. Chron. 24.5 vvhen a solemne Sacrifice to be performed Ioas in a case of Dilapidations