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father_n	holy_a	lord_n	son_n	40,281	5	5.6012	4	true

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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

would so quietly and patiently suffer their bloods to be spilt upon the ground for Christs sake and yet not once draw a sword against that wicked Emperour in their Masters Cause What was there no zeale no jealousie for Gods honour in these holy Martyrs and Saints of God Or if yet the Church had not sufficient opportunitie to put this Divinitie in practice I wonder that Iulian's army consisting for the most part of Christians would suffer that Apostate in that scoffing manner to deride Christ and his Religion when they had so faire occasions and opportunities either to castigate depose or murther him What was there no spirit of fortitude in those valiant souldiers so stout and daring in their Emperours Battell and so remisse and cold in Christs Cause And yet 't is more strange that for almost a thousand yeares after Christ we cannot find these limitations in what cases it is lawfull to resist the higher powers either in the practice of the Church or in the writings of ancient Fathers and Orthodox Christians 'T is very well known that 't was the ambition of the Church of Rome first taught and maintain'd this Divinitie in the world of resisting lawfull powers And I wonder that those of the Reformation who could not so much as endure a Vestment or an harmelesse Ceremonie eo nomine for that very reason because it had beene used by that Church would so easily joyne with them in deposing of Princes and rebelling against Soveraignes that they would strain at a Gnat and swallow a Cammell Well whatsoever motives or occasions others may lay hold of for resisting of the power I know not I am sure these Rebels here could find but little in the persons or behaviours of their Governours to gather themselves thus rebelliously together against them for 't was 2. Contra Mosen mitissimum hominem Aaronem sanctum Domini Against Moses a mercifull man said the sonne of Syrach who found favour in the sight of all flesh and was dilectus Deo Hominibus beloved both of God and man and whose memoriall was blessed in all generations against Moses a Prince who delivered them out of the AEgyptian bondage brought them through the Red-Sea upon dry land in and out before them to defend them from their Enemies held the ballances of justice from morning to evening and weighed to every one his right and due smore the stony Rocks so that waters gushed out to quench their thirst procur'd Manna from Heaven for them and Quailes too not for any necessitie but to serve their Lust and then against Aaron a holy man like unto him whom God chose out of all men living to offer sacrifices to the Lord Incense and a sweet savour for a memoriall to make reconciliation for his people to appease Gods wrath and divert his punishments due to their offences and what could they desire more and yet for all this they are gather'd together against Moses and Aaron where we may observe the restles and unquiet commotion of some mens ambition who though under their gracious and pious Princes they enjoy the blessednesse of Peace and sweetnesse of plenty Foelicitatem utriasque gladii the happinesse of both swords of the sword of Justice for the defence of the right and punishment of the wrong doers and the sword of the spirit which is the word of God yet are never content untill they have unsheathed a third sword the sword of Rebellion to make way for their owne ambitious ends as they do here Contra Mosen mitissimum hominem c. But thirdly there is a higher power then either Moses or Aaron neerly toucht in this Rebellion and that 's God himselfe for 't is thirdly Contra Mosen Aaronem divinitus constitutos sic per consequens contra Deum Against Moses and Aaron the one constituted Prince and Governour the other consecrated High-Priest by divine appointment and institution so that though they be gather'd together intentionally and directly against Moses and Aaron yet 't is virtually and in effect contra Deum against Almighty God himselfe and therefore Moses in the 11 ver. truly states the nature forme and condition of their action for he tels them plainly that they were gatherd together contra Dominum against the Lord not contra Dominum Mosen against my Lord Moses but contra Dominum Mosis against Moses's Lord and not contra Aaronem sanctum Domini but contra sanctum Dominum against the Holy Holy Holy Lord God of Hosts And so was this action in after times generally thought and accounted of by the whole Nation as appeares by the daughters of Zelophehad who then they came to sue for the inheritance of their father before Moses Eleazar and the Princes they use this argument to incline that honourable bench to favour their cause saying Our father died in the Wildernesse and he was not amongst them that gather'd themselves together contra Dominum against the Lord in the company of Korah and 't is worth the observation whosoever doth gain-say murmurre or resist the Ordinance of Almighty God either in the supreme power or chiefe Priest-hood or any other legall Constitution Order and Commandment of Almighty God in the Scripture phrase is usually term'd a Rebell against the Lord So that these Rebels here and all their followers though they esteem themselves but {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} fighters against men or at the most but {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} fighters against Princes and Rulers are in deed and truth {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} fighters against God himselfe and yet most impudently they would make the world believe 't is for Religions sake and Gods honour that they gather'd themselves together against himselfe and his owne Ordinance After they had gather'd themselves together and made their part strong and good then and not till then they begin to capitulate and treat dixerunt eis and they said c. This is the common policie of Rebells They never enter into a contestation with their superiours till they are so potent and strong as they are able to grapple with Authority and can securely sleight and contemne their Princes just Commands for should they appeare in small troops and daringly affront their Soveraigne his just indignation might consume them in a Moment and therefore those subjects whosoever they were that our Saviour speakes of in the 19 of Luk. were but poore silly Rebels in respect of this policy for after they had out-brav'd their Soveraigne with their sawcy and peremptory Message Nolumus hunc regnare for want of sufficient power to maintaine and defend their words were faine to submit themselves to the sword of justice for so the Text sayes at the return of the King they were all slaine These Rebels here were wiser in their generation then so they would not openly contest and expostulate with their Superiours untill they were gather'd together

enter into a Wise mans braine but they made use of these popular pretences to curry favour with the people who suffer themselves so easily to be gull'd and caught with these gilded-baits and when by these Traps and Gins they had catch't the people and won their aide and assistance for the deposition of Moses and Aaron then no doubt they had other tricks and devices to fetch and turne the Congregation about for the advancement of their owne fortunes and honours and by preferring some specious priviledges in favour of the peoples Liberties to stop their mouthes they themselves would have assumed the power and authoritie both of Moses and Aaron And this Plot so cunningly contriv'd and carried in every particular by all humane likelyhood would have proved efficatious had not God out of his wrathfull indignation at their damnable Impieties and for the vindication of his owne honour prophanely abused by these unhallowed Rebells cut them off in the mid'st of their wickednesse For will you heare the issue of this Tumult and Rebellion when they had now screw'd up their Plot to the highest pitch and were now ready to seize their prey Korah and the two hundred and fiftie men with Censers in their hands and Fire and Incense intruding themselves into the Priestly Function Dathan and Abiram Lording of it in their Tents and proudly answering Moses his Messengers Wee will not come unto him Almighty God by a strange and unheard of punishment consum'd them in all their sinnes As for Korah Dathan and Abiram they that opened their mouths in a Rebellious manner against their lawfull Governour God in his just judgement suffered the inferiour creature to open her mouth against them for so the Text sayes And the Earth open'd her mouth and swallowed them up and their houses and all the men that appertained to Korah and all their goods They and all that appertained to them went downe alive into the pit and the Earth closed upon them and they perished from among the Congregation And those 250 who would needs be medling with fire with the fire of Rebellion against their lawfull Governour and with the fire of incense against Gods expresse Ordinance incensed Gods anger so farre that he quickly fired them out of the world for so the Text sayes And there came out a fire from the Lord and consumed the 250 men that offered Incense Quorum exitus perhorrescis eorum facta imitabere Thou that tremblest at these mens ends wilt thou imitate their deeds and actions And thinkest thou this O man that judgest them which a● such things and dost the same that thou shalt escape the judgement of God Who will render to every man according to his deeds To them who by patient continuance in well doing seek for glory and honour and immortality eternall life But unto them that are contentious and doe not obey the truth but obey Vnrighteousnesse Indignation and Wrath Tribulation and Anguish upon every soule of man that doth evill Well when men have tryed all their Counsels and wayes they will finde the advise of King Solomon to be the most beneficiall and advantageous for the salvation of their owne soules and the conservation of peace and tranquillity both in their private states and in the publick state wherein they live to feare the Lord and the King and not to meddle with them that are seditious for their calamitie shall rise suddenly and who knoweth the ruine of them both and so To God the Father to God the Son and God the Holy Ghost c. FINIS Errata Pag. 5. lin. 4. ges read ages ib. l. 9. Korah r. Korah of the Tribe of Levi ib. l. ult. l {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} r. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} p. 16. l. 7. qualibet r. quolibet ibid. l 14. circumstantionate r. circumstantiate p. 21. l. 2. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} p. 22. l. 28. Elevaminis r. Elevamini p. 24. l. 31. opposed r. supposed p. 25. l. 24. Templum r. Templum D●mins ib. l. 25. afte-rages r. after-ages p. 27. l. 16. holinessee r. holines p. 27. l. 18. r. est p. 28. l. 15. puritio r. puritie ib l. 24. Conversatio● r. Conversation p. 30. l. 23. notions r. motions Numb. 10.11 Par. 1. 2. 3. 4. 5. 6. 7. Eccl. 10 13. Par. 1. Numb. 2.33 Numb. 18.20 1 King 1.7 Bellarmine Chaplaine to the Popes Legate in France at the time of that Roman-Holy-League Vers. 2. 2 Sam. 15. Ver. 3. Vers. 4. Vers. 5. Orat. pro Mar. C●●● The behavior of Rebels Par. 2. Exo. 15.23.16.2 Numb. 13.32 Par. 3. 1 Joh. 3.4 Rom. 13.2 Rom. 3.8 Cor. 2. last Act. 20.27 Rom. 13. v. 1. 1 Pet. 2.13 Eccl. 45.1 Eccl. 45.6 ver. 16. Eph. 6.17 Numb. 27.3 Par. 4. Luke 19.14 ver. 27. Par. 5. Exod. 3.11 Exod. 4.1 Vers. 10. Vers. 13. 14. Numb. 11.14 Exod. 26. Levit. 8. Par. 6. Leu. 27.23 Lev. 27.32 Lev. 87.32 Exo. 35.2 Levit. 20.26 Exod. 28. Levit. 8. Esay 49.23 2 Pet. 3.16 Par. 7. Numb. 16.32 Rom. 2.3 Prov. 24.21 22

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

chiefe Captain to make his party good Hee conferr'd with Joab the sonne of Zerviah and with Abiather the Priest and they following Adonijah helped him without his helpe he saw there was but little good to be done and therefore Abiather the Priest was a fit and usefull instrument for his ends And that unnaturall Rebellion of a neighboring Country which mask't it selfe under the specious Title of the Holy League durst not venture upon the temporall power alone but he that professeth himselfe to be the Aaron of the whole world is combin'd with Dathan and Abiram against Moses and the Levites out of their Pulpits must make publique Invectives and Declarations against Moses and a College of the Prophets must bee gotten to advise the simple People to Arme themselves against Moses and Aaron's legate to countenance the Action must reside in the chiefe City and the famous Writer of the Controversies in the Church of Rome has got no great credit amongst the French Historians for being one of his Retinew and company and indeed he may justly be suspected for a Boutefeau and Incendiary in that Rebellion seeing he published such rebellious Divinitie to the whole world And I would that some of the same Aaron's Emissaries had not beene so lately busie in this kind to the disturbance of our sweet Peace and tranquillitie But these and the like need not applaud their Brain for any new invented Policy for we can Track them to the very fountain spring-head from whence they derived their Plot This here in my Text was their first Patterne and Copy which they like Apes doe but imitate and follow here are the Clergy and Laitie joyn'd together the Levite and the Rubenite Combin'd Korah of the Tribe of Levi Dathan Abiram and On of the Tribe of Ruben 2. Eminentia They were not of the inferiour sort of Commons but the chiefe of the Nobilitie for so you may read in the second verse they were principes coetus Princes of the Assemblie qui tempore Concilii per nomina vocabantur saith Saint Hierome who were summon'd by name to the publique assemblies and meetings to consult with Moses for the good and wel-fare of the whole nation They were è coetu convocati saith Tremelius such as were chosen and convocated out of the congregation to the publique consultations and deliberations of state but now they have chang'd their title for instead of Convocati they are become Convocatores authors of seditious assemblies They that should have waited Moses his call do now call Moses to an account nay they who by their eminencie and place should have eased Moses his Shoulders of the burden of government by their disloyall carriage lay on more weight and pressure to the disturbance of the whole state which must needs totter and shake at the disjoynture of such maine pillars As in a structure or building if but a pin or punchion or gice doe faile there is no great feare but if a post or beame start aside from the frame that threatens subversion and ruine if the poorer sort of the Rubenites or the lowest of the Levites had kindled this fire it might have easily and soone been extinguish't but when a Korah Dathan and an Abiram Princes of the assembly breake out into a flame that will require both speedy help and strong remedies both which the wisedome of God us'd for the suppressing of these mens Insolencies as in the sequell you shall heare 3. Popularitas Here is the most dangerous and most pernitious qualitie in a Rebell and that 's their popularity for the Text sayes they were Homines celebres famous in the Congregation and men of renowne by their plausible conversation and popular deportment they had gotten themselves a name and fame in the Congregation for there are two things requisite to Popularity 1. Virtutis simulatio a specious shew of vertue such especially which respects the Common-good together with a querulous complaint against the present government 2. Populi Palpatio a stroaking and clawing of the Congregation by a submisse and humble carriage Now it seems that these Rebels here had adumbrata though not expressa virtutis signa some shadowes and outward resemblances though not the expresse image and portraiture of vertue otherwise they would have beene infamous in the Congregation rather then famous but though they had no stocke of vertue within themselves 't is likely their outward shew and carriage was borrowed from honesty and goodnesse which together with their fauning courtship and observance of the peoples humors did purchase them fame renown in the Congregation And this you shall finde to be the constant practice of these kinde of Rebels Absalom was a cunning artificer in this worke when by faire speeches and flattering promises he went about to steale away the hearts of the men of Israel from his father David as you may read where after hee had prepar'd his stage at the entry of the gate in the view and face of the people then hee falls to acting of his popular parts For 1. When any man that had a controversie came to the King for Iudgment Absalom called him and said unto him See thy matters are good and right but there is no man deputed of the King to heare thee There 's an exclamation against the present Government 2. Absalom said moreover Oh that I were made a Iudge in the Land that every man which hath any suit or cause might come unto mee and I would doe him justice There 's Virtutis simulatio his specious shew of vertue 3. And it was so when any man came nigh unto him to doe him obeysance hee put forth his hand and tooke him and kissed him There 's Populi Palpatio And that you may see the dangerous consequence of this cunning carriage you shall finde in the 6 ver. that by these meanes Absalom stole the hearts of the men of Israel Catiline that great conspirator against the Common-wealth of Rome was excellent saies the Orator versare suam Naturam et regere ad tempus to turne and wind his nature and disposition according as the present opportunitie and occasion required et huc atque illuc torquere et flectere he could writhe and bend it this way and that way as he pleased so that hee could behave himselfe cum tristibus severe cum remissis jucunde cum senibus graviter cum juventute comiter sadly with the sorrowful jocundly with the merry gravely with the old man courtly with the young man et specie quadam virrutis assimulatae and by a specious counterfeit of vertue deceived many good men Caesar the first Soveraigne over the Roman state Sobrius ad Rempublicam evertendam accessit sayes Tully he came with temperance and sobriety to the subversion of the Common-Wealth These and many more examples in Histories may be good Caveats to make us take good heed how we judge mens actions by their