Selected quad for the lemma: cause_n
Text snippets containing the quad
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A45087
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The true cavalier examined by his principles and found not guilty of schism or sedition
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Hall, John, of Richmond.
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1656
(1656)
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Wing H361; ESTC R8537
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103,240
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144
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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
may be retained as with some it is and with us it is and it may be spared as it is with others spared or retained all is one no claim groweth that way But last of all where it was used as by Samuel to Saul by Zadoc to Solomon yet they claimed nothing in the parties they anointed but called them still Gods and never their own anointed They knew no claim lay by it Nay if it had been a Sacrament as it was but a Ceremony he that ministreth the Sacrament hath no interest in the party by it but God alone and then much lesse he that performeth but a Ceremony is to plead any meos So that every way this claim vanisheth of Christi Pontificis Afterwards he reproves all claim made by the people of power over them as though they were their anointed or had his right to govern from their suffâ—ages And setâ— forth also by divers instances of personal failings both in Government and Religion as well among the Roman Emperors as others that no such pretence of fault could debar the person him that was in power of this priviledg and title so as to give liberty of touching him either with hand tongue or pen or the like For saith he It is the administration to govern not the gift to govern well the right of ruling not the ruling right It includes nothing but a due Title it excludes nothing but Vsurpation And he asks the question who is anointed and answers it on whom the right rests And so again he asketh Who is inunctus and answers He that hath it not that is as I conceive hath not this right by administration to govern or immediate possession of the Government If he be a Foreigner like the Pope he is to be accounted an Usurper as medling in anothers mans jurisdiction Or if he be as he after instanceth in Nimrod one who cared for no anointing thrust himself in and by violence usurped the throne came in rather like one steeped in vinegar then anointed with oil rather as a Ranger of a Forrest then a Father of a family he was no anointed nor any that so cometh in These words at first view will seem to a prejudiced Reader to contradict and overthrow all said before in defence of the authority and respect to be given to the chief Magâ—strate but when we shall have considered those qualifications that debar him this anointing and then whether it abate Subjects in their just obedience or him only in having just title to it and then whether this repulse and resistance of such an one may be made whilst he is first entring or afterwards also and by whom then made we may then well reconcile him to what was said before For first having spoken of that sacred power which belongs to each Christian King as anointed he was to oppose to it all foreign claim whether craftily entred upon as the Pope mentioned before or forcibly as now instanced in Nimrod especially if a Heathen or of another Religion in which respect he could not be reckoned among the Christi not caring for anointing or to have care of Church or Religion which is the drift of this Discourse When as if we should understand that every one that a discontented party will call Usurpers or do make a forcible entry may be by those that live under his obeisance withstood upon any allegation we make him contradict himself in commending that submission which Primitive Christians gave to their former Emperors although known Usurpers and some of them different in Religion 43. But he will be best understood to gainsay such kind of Liberty or meaning by the immediate following words But on the other side David or he that beginneth a royal race is as the Head on him is that right of ruling first shed from him it runs down to the next and so still even to the lowest border of his issue so that then you finde that it is not that which now is usually called Usurpation the possâ—ssion of the government by a new Person or Family that is Usurpation indeed for how then should any amongst Christians be thought a lawfull beginner of a Royal Race who in his possession must needs dispossess some person of the old family which could never be supposed to want some such relating to him in kindred as to be apparantly within the lowest borders of this natural Issue as he said before And if he did do so as David did to the family of Saul and have not the like Divine anointing and warrant as he had how shall Subjects be so guided in their distinction as not mistake and think every one a Usurper For if such an one be a Usurper then are Christian Kingdoms governed by a race of Usurpers Nay by Usurpers too if as he saith right be to be derived from the first beginner of a Race 44. And it is also to be noted that this derivation of right from first seisure as though his right were best even as Davids was better then any that followed doth contradict that fancy of prescription as meer fancy indeed wherein it is made worst or rather to have no worth at all but that the Successors do arrive at Lawfulness accordcording as by degrees they shall be removed from it 45. And to prove his meaning to be that Subjects may not upon any such Allegation rise or resist we shall finde him instancing in the case of Saul of whom he saith fol. 791. I verily think God in this first example of his first King over his own people hath purposely suffered them all to fall out and to be found in him even all that should fall out in any King after him to enforce their Position that so we might find them answered to our hands To touch them in Order they would easily have quarrelled at Sauls mis government Not at the first he then was a mild and a gracious Prince Never came there from any Princes mouth a more princely speech then the first speech he is recorded to have spoken Quid populo quod flet what ailes the people to complain A speech worthy everlasting memory so they complain not without cause But within a while he grew so stern and fierce as no man might speak to him Upon every light occasion nay upon no occasion at all his Javelin went straight to nail men to the wall not David onely but Jonathan his Son and Heir apparant and no cause why In the 13. Chapter it is said Saul had then been King a yeer and reigned two years in Israel yet it is well known his reign was fourty years Their own Writers resolve it thus how long soever he reigned he was a King but two years All the time after he was somewhat else or somewhat more then a King And they let not to tell what applying to Saul that of the Psalm Tyrants that have not God before their eyes seek after my soul And that Vnder thy wings shall