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	moses_n	usurp_v	12	3	10.6946	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A73418	Roger Widdringtons last reioynder to Mr. Thomas Fitz-Herberts Reply concerning the oath of allegiance, and the Popes power to depose princes wherein all his arguments, taken from the lawes of God, in the Old and New Testament, of nature, of nations, from the canon and ciuill law, and from the Popes breues, condemning the oath, and the cardinalls decree, forbidding two of Widdringtons bookes are answered : also many replies and instances of Cardinall Bellarmine in his Schulckenius, and of Leonard Lessius in his Singleton are confuted, and diuers cunning shifts of Cardinall Peron are discouered.	Preston, Thomas, 1563-1640.	1619 (1619)	STC 25599; ESTC S5197	680,529	682

whosoeuer hath a flux of seede and is polluted vpon the dead as well man as woman cast ye out of the campe 20 So likewise it belongeth to the Priests of the new Law to declare what is the Law of Christ and to iudge what is heresie vsurie or any other crime forbidden by the law of Christ and to command temporall Princes to roote out hereticks vsurers and such like malefactors by the meanes of temporall punishments for all this doth not exceede the bounds of spirituall authoritie but it doth not belong to the Priests of the new law as they are Priests to giue sentence of death or to punish temporally heretikes vsurers or any other malefactours by inflicting temporall punishments but only to temporall Princes who haue in their hands and power the sword of life and death and who therefore as I obserued o Disputat Theolog. ca. 7. sec 2. nu 17. Bannes 2.2 q. 11. ar 4. q. 1. in fine out of Bannes may pardon sometimes the punishment of death and punish heretikes in some other manner 21 And therefore to as little purpose also is that which Mr. Fitzherbert next adioyneth that God gaue also to the high Priest an infallibilitie of doctrine and iudgement in causes of doubts and controuersies euen of temporall matters For I willingly grant that the high Priests of the old Testament had an infallibilitie of doctrine and iudgement at least wise for many yeares together in doubts and controuersies euen of temporall matters which could not be determined by the law yea and a greater infallibilitie of doctrine and iudgement then is now in the new law in doubts and controuersies of particular facts as whether they should ouercome in such a warre how such an inheritance of particular men was to be deuided c. Either because as well obserueth Abulensis Abulensis q. 3. in 17. Deut. in fine Abulensis q. i9 in cap. 22. lib. 1. Reg. in Defensor part ● cap. 41. the high Priest did iudge in the presence of some Prophet to whom the truth was reuealed by God or because they did know the secrets of things by the pla●es of the Priests vestement which was called the rationale wherein was contained doctrine and truth whereof we haue treated saith Abulensis Exod. 28. 22 Or thirdly as the same Abulensis obserueth when the high Priest consulted our Lord about any thing by entering into the Sanctuary in the day of Expiation which happened but once a yeere for on that day the Priest did speake vnto our Lord within the Sanctuary and did heare him speake in the Propitiatory as hath beene declared Leuit. 16. For therefore it was commanded that at what time the high Priest did enter into the Sanctuary no man should be in the Tabernacle to wit least he should heare those things which were spoken in the Sanctuary Thus Abulensis none of which wayes to finde out the truth infallibly in any doubtfull matter is ordinarily granted to the Priests of the new Law Neuerthelesse it can not from hence bee sufficiently concluded that the high Priests of the old Law had a soueraigntie of temporall authoritie or in temporall things but onely in spirituall for that as well obserueth the saide Abulensis p Q. 23. in cap. 11. Num. to instruct in the questions of the Law and to consult almighty God was a spirituall thing 23 But that which Mr. Fitzherbert immediately addeth that the Leuites and Priests were separated wholly from temporall and ciuill state in such sort that they had no dependance thereon is very vntrue and Cardinall Bellarmine himselfe acknowledgeth the contrarie to bee probable q Supra nu 6. For as I aboue obserued out of S. Bonauenture S. Thomas Abulensis and many other learned Diuines in the Olde Testament the Priesthood was subiect to the Kingdome and Priests were directly subiect to the King as Laymen were to wit in temporalls as it appeareth saith Abulensis Num. 17. where God said that Eleezar who was the high Priest and the rest of the Israelites were subiect to Iosue who was a Secular Prince to wit of the tribe of Ephraim yea and in the time of Moses Aaron who was the high Priest was in temporalls subiect to Moses and for that cause called him his Lord Exod. 32. although in spiritualls Aaron was greater then Moses Q. 10. in 9. Leuit. Moses saith Abulensis expounding those words of Leuit. 9. and Aaron stretching forth his handes to the people hee blessed them was in temporalls greater then Aaron because hee iudged the whole people as it is contained Exod. 18. Chap. and he commanded the people those things which they ought to doe But in spiritualls Aaron was simply greater then Moses For Aaron was the high Priest but Moses one of the simple Leuites Also because Aaron had directly a right to minister but Moyses had onely this for want of Priests but this hee had not by any order or ordination And if thou say that Moses was greater then Aaron because hee commanded him to doe these sacrifices and whatsoeuer he did I answere saith Abulensis that it is not inferred from this because Moyses did not therefore commaund these things as hauing authoritie to commaund by some Prelacie or Order but because hee was the messenger of God relating those things which God had commaunded whereupon it is not properly saide that Moyses did commaund but that hee did declare the things to be done 24 But if thou yet obiect that Moyses was greater then Aaron because Moyses did consecrate Aaron It is answered saith Abulensis that it is not deduced from this for therefore Moyses did consecrate Aaron because there was no high Priest that could consecrate him nor also then any inferiour Priests for that as well the high Priest as the inferiour Priests were consecrated and yet neuerthelesse this consequence is not of force this man doth consecrate that man therefore hee is greater then hee For the Pope is consecrated by a Cardinall Bishop of Hostia who is inferiour to the Pope and after his consecration the Pope doth command him that consecrated him So also it happened among the high Priests in the Olde Testament For except the consecration of Aaron which was done by Moyses who was no Priest to wit by ordination but onely by the speciall priuiledge of God as the same Abulensis declareth q. 7. in cap. 17. Exodi and except the consecration of Eleazar which was done without any ceremonies as we shewed at large Exod. 19. all the later consecrations of the high Priests were done by inferiour Priests therefore Moyses was not greater for that he consecrated Aaron but Aaron was greater and because as the Apostle writeth Hebr. cap. 7. alwaies the lesser is blessed by the greater it was fit that the blessing ouer the people should bee done by Aaron Thus Abulensis See him also q. 2. in cap. 2. Num. 25 Now Mr. Fitzherberts next argument is as insufficient as the former I added further

them and after he had giuen them the speares and weapons of King Dauid which were in the temple with commandement that if any person should enter into the temple to disturbe them he should be slaine he brought foorth the Kings sonne and put the crowne vpon him and the testimonie and they made him King and anointed him and clapping with their hands said God saue the King Which noise when Athalia being in the Kings Palace neere to the temple heard shee went into the temple and seeing the King standing vpon the tribunall seate according to the manner and the Princes and the companies about him and the singers and trumpets neere him and all the people reioycing and sounding the trumpets shee rent her garments and cryed A Conspiracie a Conspiracie Treason Treason But Ioiada the high Priest commanded the Centurions that were ouer the armie not to kill her in the Temple but that shee should bee slaine with the sword without and that whosoeuer should follow her should bee stroken with the sword And they laid hands vpon her and when shee was entred within the gate of the horses of the Kings house they killed her there Thus it its written 4. Reg. 11. 2. Paralip 23. 50 This therefore as you see was the case of Ioiada in commanding Athalia to bee slaine Ioiada not onely being the high Priest and therefore next in authoritie to the King for that next to the King there was none greater among the people then the high Priest d Abul q. 15. in c. 11. l. 4. Reg. but also being the Kings vncle by his wife and the Kings Protectour and Guardian did put in possession of the kingdome of Iuda Ioas the Kings sonne being but seuen yeeres old to whom the kingdome by the right of inheritance did appertaine whom hee kept secretly in the temple for sixe yeeres together and therefore did not onely by probable coniectures thinke but hee did certainely know that hee was the lawfull King and neuerthelesse before hee would accomplish the same hee communicated the matter with the Centurions and Princes of the people and made a couenant with them and hee also caused Athalia to bee slaine not onely for that shee had most tyrannically and barbarously vsurped the kingdome by killing all as shee thought of the Kings issue but also for that shee sought to make an open rebellion against the annointed King crying out in the Temple in the presence of the new crowned King of the high Priest being the King Vncle and Protectour of all the Peeres and people a Conspiracie a Conspiracie Treason Treason And this I say Ioiada and euery faithfull subiect in such a case that is hauing the protection of the true and whom for certaintie he knew to be the rightfull King not only might but also if it were in his power was bound to doe neither dare this Doctour vnlesse he will rashly and seditiously teach a most false and pernicious doctrine deny the same 51 But marke I pray you how learned Abulensis answereth to this question whether Ioiada was bound to make Ioas King that is put him in possession of the Kingdome to which he had right by hereditarie succession It was saith he e Q. 15. in cap. 11. lib. 4. Reg. a manifest sinne that Athalia should vsurpe to her selfe the kingdome Ioas being aliue to whom it did by lawfull right appertaine therefore Ioiada was bound to doe as much as lyed in his power that Ioas should not by Athalia be depriued of his right to the kingdome therefore he was bound when it did lye in his power to make Ioas King Secondly this is manifest because Ioiada was in a certain manner by his office to make Ioas King because after the King there was none greater among the people then was the high Priest and then there was no King therefore it belonged to Ioiada as to the high Priest to redresse the agreeuances which happened among the people and this was the greatest agreeuance that the King should be depriued of his right and therefore Ioiada was in this bound as much of lied in his power to procure a remedy by annointing Ioas King to whom the kingdome did of right belong Thirdly this is manifest because euery man is bound to execute the knowne will of God forasmuch as it doth preiudice charity or some commandement of God but God had said that of the seede of Dauid there should bee Kings for euer and it was not against charitie or any other commandement of God alwaies to annoint Kings of that tribe therefore Ioiada was bound as much as lied in his power to accomplish that will of God to wit that hee should annoint Ioas King And this was that whereon Ioiada grounded himselfe when he annointed Ioas King saying to the people Beholde the Kings sonne shall raigne as our Lord hath spoken ouer the sonnes of Dauid 2. Paralip 23● as though hee should say because God commanded that the sonnes of Dauid should alwaies reigne therefore we ought to annoint this for King who was of the stocke of Dauid 52 And as concerning the killing of Athalia the said Abulensis f Ibidem ● 20. writeth thus I answere that it was lawfull for Ioiada to command Athalia to be slaine For the cause was iust to wit for that she intended to kill the King seeing that she had vsurped the Kingdome and also she was guiltie of death for many other causes or she had slaine all the Kings sonnes and she was a disturber of the people and a corrupter of the worship of GOD seeing that she brought in the worship of Baal into Ierusalem and had made there a temple and had Priests Therefore any one of these things were sufficient that she might be slaine Also it was lawfull for Ioiada in regard of the power For that now that is the King being in his minoritie he was the Prince of the people as being the high Priest who was alwaies the greatest Iudge in Israel from whose sentence it was not lawfull for any man to appeale vnder paine of death or to contemne in any wise his commandement Deut. 17. Neuerthelesse the high Priest was subiect to the King in temporalls and might be iudged by him as the said Abulensis before affirmed where he assigned the difference betwixt a Iudge and a King Also it was lawfull for Ioiada in regard he now represented the Kings person For he made a couenant in the place or person of the King with all the people and with GOD and he represented the Kings person in all things for that he had hitherto kept him hidden and now he annointed him King but it was lawfull for the King to command Athalia to be slaine who had vsurped the kingdome therefore it was lawfull also for Ioiada who represented the Kings person in all things 53 Now I remit to the iudgement of any vnderstanding man although he be neuer so partiall whether euery faithfull subiect hauing great