Selected quad for the lemma: ground_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
ground_n	aaron_n	ambition_n	moses_n	14	3	7.8979	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A45536	Prossō kai opissō a sermon eqvally pointing forvvard & backward, as it was deliver'd in the Vniversity Church of Saint Maries in Cambridge / by P.H., B. of Divinity, and sometime fellow of Queenes Colledge in Cambridge, in his forenoone course before that universitie, upon the 22 day of November, in the yeare 1640, being the beginning of this present parliament.	P. H.; Hardres, Peter.; Heylyn, Peter, 1600-1662.	1647 (1647)	Wing H702; ESTC R38787	23,179	42

They i. e. Korah of the Tribe of Levi and Dathan Abiram and On of the Tribe of Ruben v. 1. and 250 Princes of the assembly Famous in the Congregation and men of Renowne vers. 2. Materiale peccati express'd by an unlawfull assembly se ipsos cōgregarūt And they gather'd themselves together Formale peccati that which doth specificate the sinne of Rebellion notified in the Parties against whom they were gather'd together and that was contra Mosen A●ronem the Supreme Prince and Chief Priest Capitulatio The incapitulation or Treatie after they were gather'd together had made their partie good and strong then and not till then they begin to capitulate and treat dixerunt eis And they said unto them Gravaminum Remonstratio in their treatie here 's a Remonstrance or Declaration of their grievances Moses was too high in State and Aaron in the Church there must be no supreme Prince nor chiefe Priest but 't is a paritie both in Church and State which they seem to require and therefore they breake out first with an exclamation Nimium arrogatis Ye take too much upon you Secondly with an expostulation Quare elevamini Wherefore doe you lift up your selves above c. Gravaminum Ratio That they may not seeme to be mad without reason here are the pretended reasons or grounds of these their grievances sufficient in their opinion to justifie an Insurrection And indeed if true the strongest Motives that can be for they are cunningly drawne from Religion and Gods Honour for they can prove from Gods owne Words that all the Congregation was holy every one of them and therefore there must be no Aaron no chiefe Priest Secondly 'T was apparent that the Lord was among them and therefore it was a derogation from his Honour to have a Co-adjutor in Government and so their must be no Moses no supreme Prince Reasons very specious and persuasive But sevently and lastly If ye would know that which the Logicians call Causam {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} the true Primary Internall impulsive Cause of all this Tumult and Rebellion ye must not looke for it here in my Text in the publique Remonstrations and Declarations of the Rebells themselves for that is usually kept secret and close from the peoples eyes amongst the chiefe of the Faction and is either disclosed by the Notorietie of the fact when they have attained their ends and purposes or else by the diligent search and enquiry of some honest Historians of those times and the true Primary Impulsive Cause of this Rebellion is discovered by Moses to be Pride and Ambition The beginning of all sinne Korah was but an inferiour Levite and he aspired to the Priest-hood as Moses plainly told him v. 10. Seemeth it a small thing unto you that God brought thee neere to him and all thy brethren the sons of Levi with thee but seeke ye the Priest-hood also For which cause both thou and all thy company are gather'd together against the Lord So that the true Cause of Korah's rebellion was ambition he aspir'd to the Priesthood and Aaron stood in his way and therefore his chiefe aime was against Aaron Dathan and Abiram though they were Princes of the Assembly yet they were inferiour to Moses and that was it troubled them Secundi gradus erant impatientes they could not brooke any superiour as they plainly told Moses v. 13. Is it a small thing that thou hast brought us up out of a good land that floweth with milke and hony to kill us in the wildernesse except thou make thy selfe altogether a Prince over us So that Ambition too was the true cause of their rebellion they aspir'd to Supremacy and Moses stood in their way and therefore their chiefe aime was against Moses So that whatsoever colour or pretext they make in their publike Remonstrances or Declarations be it Religion or Conscience or care of the Common good the true cause and ground of their rebellion was Pride and Ambition Korah was ambitious of the highest place in the Church Dathan and Abiram in the State and therefore they were gather'd together against Moses and against Aaron and all this worthy of beliefe upon the credit of Moses a faithfull Historian and also an Inspired Pen-man of holy Scripture And so here is you see delineated and drawn a perfect Modell of Rebellion and Rebellions of afterges if they have added any thing they are but some quaint tricks and devices to adorne and set forth the severall parts of this Fabrick this still for forme and fashion standing a compleat and perfect Patterne And so I proceed to the first part of my Text Rebelles The Rebels They Korah Dathan Abiram and On of the Tribe of Ruben and 250 Princes of the Assembly Famous in the Congregation and men of renowne In whom there are three things observable that make this Rebellion dangerous The first is Combinatio Levita Ruben The Levite and the Rubenite joyned Secondly Eminentia Principes coetus Princes of the Assembly Thirdly Popularitas homines celebres Famous in the Congregation and men of renowne 1. Combinatio Korah of the Tribe of Levi and Dathan Abiram and On of the Tribe of Ruben And though none but Korah be named of that Tribe as being the principall Head and one that had his particular aimes and ends yet 't is evident that more of the inferiour sort of the Levites were gotten in to participate of this Rebellion because Moses in the 10 v. speakes in the plurall number to Korah and the rest of his brethren the sons of Levi Seeke ye the Priest-hood also Now the Levites either because they were Gods lot portion to doe the service of the Tabernacle and so were not numbred amongst the rest of the children of Israel by Moses or because God was their lot and portion and therefore they had no inheritance in the division of the land of Canaan for one or both of these reasons the Levites may very well be called by the name of {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} the Clergy or lot of the Lord so that they joyning with the Rubenites it seemes that both Clergy and Laity were combin'd together in this Rebellion and this conjunction gives a strong incouragement and countenance to the action for the Levite or Clergy alone would have wanted power and strength the Laity or Rubenite alone could not have had so fair a color and cloake of Religion to cover their Rebellious practices but both joyn'd together make a strong faction and a faire shew and the action appeares more glorious in the world when there is such a combination between the two maine parts of the state and therefore Adonijah when he exalted himselfe saying I will be King when as Solomon was designed before both by God his father David for that Regall Office he took this course He combin'd himselfe with the Priest and

and had made their partie strong and good then and not till then they come forth with their saying Et dixerunt eis c. 2. Et dixerunt eis The voice of Rebellion is not usually so soft and gentle in such unlawfull assemblies you shall commonly heare of an Exclamarunt a loud clamor or a vociferarunt a gaping outcry such as was heard at Ephesus for the space of two houres when the people cried out Great is Diana of the Ephesians and indeed when the heart hath once transgrest the bounds of loyalty and obedience and the hand unsheath'd a sword against the Lords Anointed 't is hard for such a slippery member as the tongue to keep it selfe within the bounds of modestie and due respect Yet such Rebels as these that rely not so much upon their owne power as the peoples favour must make use of such cunning arts and devises as are likely to gaine their good opinions and therefore at first they keep downe the swelling pride of their hearts from breaking out in the uncivil language of the tongue that although they be not innocent yet by the sequels of innocency faire speeches and submissive remonstrations they may with more facility instill the venome of their rebellion into the hearts of the Congregation but Naturam expellas furcâ licet usque recurrer a flame pent in and refrain'd will at last burst out though they begin here with a Civill dixerunt they fall presently to an uncivill exclamation Nimium arrogatis and an immodest expostulation Quare elevamini c. Gravaminum remonstratio A Remonstrance or Declaration of their grievances c. Nimium arrogatis quare elevaminis Wherefore doe yee lift up your selves It seemes they accuse them of Intrusion and usurpation that they had taken upon them more then they could answer by lifting themselves up and intruding into the chaire of State and See of Ecclesiasticall government without any order or Institution from Almighty God and if this be their grievance they complaine of they themselves must needs know 't was an impudent Lye for 't was not long before and they could not but heare of it how God had much ado to impose this office of governmēt upon Moses who sought to divert God from his intention purpose by many excusive arguments as you may read Exo. 3 4. The first argument is drawne à conditione personae from the meanes of his Person Who am I that I should goe unto Pharaoh and that I should bring the children out of AEgypt The second is drawne à Populi incredulitate They will not believe me nor hearken to me for they will say The Lord hath not appeared unto thee The third is drawne à naturali impedimento Alas Lord non sum facundus For I am a man of a slow speech and a slow tongue Well when God had answered all these arguments Moses to shew his aversenesse from any such aspiring desire breaks out too uncivilly in the fourth place with a mitte Domine quem missurus es Send Lord I beseech thy Messias and Saviour of the world whom thou intend'st to send insomuch that God in plaine termes fell out with him And the anger of the Lord was kindled against him So that you see Moses was much importuned by God himselfe to take this office upon him and after he had entred upon it the crossenesse and frowardnesse of the Congregation quickly made him weary of it which made him complain to God I am not able to beare all this people alone for 't is too heavy for me Insomuch that God was faine to joyne 70 of the Elders of Israel to beare the burthen of the people with him It seemes Moses was of that Princes mind who feelingly said That if a man did but know the care sollicitude and trouble of Government Coronan jacentem non tolleret He would not take up a Crowne no not so much as from the ground to weare it And as for Aaron he was called to the Priestly Function and eminency in the Church by Almightie God himselfe and consecrated by Moses at God's appointment to that office in the face of the Congregation so that he was lifted up too by Divine Institution and therefore these Rebells must needs know that 't was a manifest untruth and an impudent Lye to say that they usurp't this Power and Authorite or lifted themselves up above the Congregation And here you may observe the base nature and corrupt disposition of Rebellion breaking out for the most part in ulcerous calumnies and putrified accusations for Rebells especially such as these who ambitiously aime at Supremacy cannot with any probabilitie or likelyhood hope to attaine their ends unlesse they can bespatter their Moses with some foule aspersions either with defects in his Person as Illegitimation Usurpation or Vitiousnesse in manners as Injustice inconstancy in Religion or Disabilities for Government as Sloth Negligence and the like And when they can find no just cause for these odious imputations then they seeke by Infamous Libells and false rumours and base reports and black-mouth'd calumny to sully his white and pure name as these Rebells here most maliciously charg'd Moses and Aaron with usurpation Nimum arrogatis quare elevamini 2. Super Congregationem above the Congregation Although these great men here had raysed this Rebellion for their own private ends to satisfie their Pride and ambition yet in the expression of their Grievances they seeme to aime at the Peoples good and pretend nothing more then the redressement of their opposed injuries as though their Priviledges and Libertie were extorted and wrested from them by this exaltation of Moses and Aaron above the Congregation And indeed this is a cunning policy of these Rebells for knowing their owne weaknes and inability to over-top their Soveraign without the Peoples help and aide 't is requisite that upon all occasions they should both ingratiate themselves with them and also palliate and keepe close their ambitious designes from their intelligence And therefore in their publique Declarations and Remonstrances Populum crepant they insist much upon the pretended Wrongs and Grievances of the Congregation as if they had undertooke this quarrell onely for their benefit and therefore they charge Moses and Aaron in the behalfe of the Congregation and in the next place they insert a universall Signe in the favour of the people Since all the Congregation c. 3. Super Congregationem Domini above the Congregation of the Lord Here they begin their Religious Plots and Sanctified Policies they thinke themselves safe and secure from all stormes and winds if they can but shrowd themselves sub Nomine Domini under the Name of the Lord Those in the seventh of Ierem. that stole and murder'd and committed Adultery and swore falsely thought themselves free from all Thunder-claps so they did but cry Templum Domini templum and the Devill 's instruments in a●te-rages made such