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	bring_v	command_v	18	3	5.8474	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A04619	A commentary vpon the Epistles of Saint Paul to Philemon, and to the Hebrewes together with a compendious explication of the second and third Epistles of Saint Iohn. By VVilliam Iones of East Bergholt in Suffolke, Dr. in Divinity, and sometimes one of the fellowes of the foundation of Emmanuel Colledge in Cambridge.	Jones, William, 1561-1636.	1635 (1635)	STC 14739.5; ESTC S112377	707,566	758

diverse qualitie of both Priest-hoods The Priest-hood which is everlasting and abideth for ever is more excellent than that which is momentany and continueth but for a time Christs Priest-hood is eternall the Leviticall Priest-hood lasted but for a time ergo This Argument hath two branches the comparison betweene them 23.24 and an effect 25. the comparison is in the number and continuance That the Priest-hood of the Levites was temporarie is evinced by the relatives If the Priests continued but a time then the Priest-hood but they continued but for a time which is illustrated by the number of them and the reason of the number And they verily being many were made Priests And why were they many because they were forbidden by death to endure Death would not suffer them to continue long therefore it was necessary that there should bee many of them one to supply the roome of the other There were not onely many inferiour Priests but many high Priests not at one and the same time but successively After Aaron came Eleazar after him Phinees c. for the same cause there be many Kings one King succeedeth another because death will not suffer them to live death forbids them to abide He brings an inhibition against their continuance I command thee here to stay and to goe no further and all Kings Priests Lawyers Physitians must obey him A paucity is a greater argument of perfection then a multitude The kingdome is better governed that hath one King then that which hath many that house is better ruled that hath one Master then many the world is better with one Sun then if there were many the Phaenix is the most famous of all birds because there is but one of them at a time God being but one is farre more glorious then man being many So is it betweene the Priests of the Law and CHRIST they were many but CHRIST is but one which remaineth alwayes therefore his Priest-hood is more excellent than theirs But why were they many because they were not suffered to continue by reason of death As it is here said of the Levites So it may be said of us all A man walking in London streets or in a corporation is on the suddaine arrested by a Sergeant and commanded to stay so as wee are walking in our race in the world comes death as the LORDS Sergeant and bids us stay here yeeld up thy life I will not suffer thee to tarry any longer Adam was the ancientest man that ever was the first that breathed on the earth yet hee was not suffered to endure by reason of death Methusalem was the longest liv'd man that ever was he lived almost a thousand yeeres yet dyed Sampson a mighty strong man with the jaw-bone of an Asse he slew a thousand Philistims he carryed away the great Gates of the Citty on his Shoulders yet he was arrested by death Saul a goodly tall man higher than any of the people Absalom a faire beautifull man not a blemish in him from the Crowne of his head to the soale of his foote Salomon the wisest man that ever was Saint Paul a learned man he spake with tongues more than they all a profound divine taken up into the third heaven a painfull and powerfull Preacher he converted a great part of the world to Christ yet they were not suffered to continue by reason of death This is the condition of us all high and low rich and poore learned and unlearned none of us all can bee suffered to endure long by reason of death Death is a cooling Card in all our mirth and jollity that comes at length with his Axe and cuts all downe Kings are not suffered to endure by reason of death there is a succession of Kings as well as of other men Dukes Earles Lords Knights Gentlemen are not suffered rich Merchants Lawyers Divines Physitians are not suffered to continue by reason of death The Physition that hath saved the life of many in the end surrenders his life into Deaths hands none of us can endure here long by reason of death The Priests of the Law dyed and the Ministers of the Gospell must dye none but CHRIST endures for ever therefore seeing Death will not suffer us long to tarry here let us so live the little and uncertaine time wee have in this world that wee may live eternally with Christ our everlasting Priest and Saviour in the world to come VERSE 24. HEre in the Priest-hood of Christ there is but one Priest and why because hee is not mortall and taken away by Death as they were but immortall and endureth for ever Indeed in respect of his humanity he dyed but hee continued not long in that death not past three dayes and three nights After he rose againe sitteth now at the right hand of God and lives for ever whole Christ both God and man Rom. 6.9 whereas the Priests in the Law shall not live againe for ever in their bodies till the day of judgement And our Saviour Christ in respect of his deity endureth for ever continually and therefore hee hath an everlasting Priest-hood intransibile which passeth not by succession from one to another as the Leviticall Priest-hood did but continueth for ever in the person of one man Chrysost. expounds it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hee hath not a succeeding Priest-hood In the time of the Law there were many sacrificing Priests but now in the time of the Gospell there is but one sacrificing Priest and that is our SAVIOUR CHRIST which offered one sacrifice once for the sinnes of the world This cut●eth off the whole rabble of the massemonging Priests Indeed spiritually wee are all Priests Apoc. 1.6 to offer spirituall sacrifices to God but there is no Priest to offer an externall sacrifice for sin but Christ. The Iesuites chafe at us for this collection yet it is firme VERSE 25. THe eternity of Christs Priest-hood is illustrated by an effect that ensueth thereupon As he is willing so he is able Also which necessarily is inferred on the other To save all that belong to him Thence hee hath his name Iesus because he saveth Matth. 1.21 This is amplified 1. By the manner how he saveth us 2. By the description of them whom he saveth 3. By the cause why he is able to doe it For the manner wholly omnino leaving no part of our salvation to be accomplished by others Acts 4. Verse 12. he needs not the helpe of the Virgin Mary of Thomas c. he can save us wholy of himselfe They that are saved are such as come to God by him not by the Virgin by any Saints or Angell in heaven The reason why because he ever liveth to make intercession for us he discharges the office of a Priest for us still in heaven Romans 8.26 it is said that the Holy Ghost maketh intercession for us yet the HOLY GHOST is not our Mediatour hee doth not in our nature pray for us as Christ doth but