Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	aaron_n	altar_n	offer_v	60	3	6.4438	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A87557	An exposition of the epistle of Jude, together with many large and usefull deductions. Formerly delivered in sudry lectures in Christ-Church London. By William Jenkyn, minister of the Gospel of Jesus Christ, and pastor of the church at Black-friars, London. The second part.; Exposition of the epistle of Jude. Part 2	Jenkyn, William, 1613-1685.	1654 (1654)	Wing J642; Thomason E736_1; ESTC R206977	525,978	703

those who better deserved to keep then he to get the Government 2 His Employment with that of the rest of the Levites is mentioned Numb 16.9 to be honourable Numb 3.12.16.8 9. they being separated by God from the congregation of Israel to be brought near to himself to do the service of the Tabernacle and to stand before the congregation to minister unto them The Levites were brought nearer to God then the other Tribes though not so near as the Priests Numb 18.3 1 Chron 6.46 49 Aarons sons the Priests served in the Sanctuary in praying for the people and offering Incense and Sacrifice but the rest of the Tribe of Levi were not to come nigh the Altar upon pain of death Numb 3.9.1.50.3.6 7 8.4.3 4.7.5.18.6 Deut. 10 8. 1 Chron. 6.48.9.28 29 2 Chro. 26.18 1 Chro. 23.28 29. but served in Offices inferior to theirs Their work was 1 To attend the service of the Sanctuary according to the command of the Priests When the Tabernacle was moveable they were appointed to take it down carry set it up and to keep all the Instruments thereof and also with the Priests to carry the Ark of the Lord To wait upon the sons of Aaron in the service of the house of the Lord in the courts and in the chambers and in the purifying of all holy things Their work was to watch about the Tabernacle and afterward the Temple to defend it 1 Chron. 9.27 They also were to have the over sight of the Shew-bread Meat-offerings unleavened cakes and of all manner of measure and size they being to see that all measures both of dry and moist things which were used in Gods service might have their just proportion and that there might be a due length and breadth of all things that used to be measured by the mete-yard All manner of just measures for the things belonging to the House of God were to be tryed by the measures and sizes which the Levites kept and these were called the measures of the Sanctuary whether the Levites had the ordering of civil measures and sizes or no is uncertain 1 Chro. 16.4.23.30 2 Chron. 8.14.20.19 30.21.31.2 Nehem. 9.5 2. The work of the Levites was to sing praises to God and they praised him both by singing holy Songs and Hymns and also by Musical Instruments 3. The Levites were to teach the people the Law according to the good word of the Lord 2 Chron. 30.22 and 35.3 and this Employment was common both to the Priests and Levites Deut. 31.10 2 Chron. 17.7 8 9. and 31.4 Ezra 7.10 11. Nehem. 8.7 8. and 9.4 5. 4. To the Levites it also belonged with the Priests to take cognizance and to judg in causes about Holy things 2 Chron 19.8 10 11. So that the Priests and Levites were the two Ecclesiastical Orders in Israel employed about holy things the Levites making the lesser the Priests the greater and higher Order and yet both called Brethren Numb 18.6 And in process of time by the appointment of God when the Worship of God was to be stationary and fixt in one place David divided the Levites into sundry Orders and Ranks according to their Families for the discharging of their several functions and Ministeries they having their several courses of waiting and charges allotted to them See 1 Chron. 28.13 and 23. per tot and 25 c 2 Chron. 8.14 2 Chron. 35.4 5 10. The reason of the separating of the Levites to the worship of God is plainly mentioned in Scripture Numb 3.12 So Num. 8.16 I have saith God taken the Levites from among the children of Israel in stead of all the first-born because the first-born are mine for on the day that I smote all the first-born of the Land of Egypt Exod. 12 23 I hallowed unto me all the first-born in Israel The first-born then were Gods by a particular right of Redemption as well as Creation and therefore were in especial manner to serve him In other Creatures the first born were to be sacrificed to him if they were clean beasts and if they were not to be ransomed at a price for the maintenance of the Tabernacle Now instead of taking the first born of mankind to his service he appointed that the Levites should be peculiarly set apart for it And he chose to be served by one Tribe rather then by a number of first born taken out of many Tribes as Learned Interpreters conceive for prevention of confusion discord and division in holy Services and by the Tribe of Levi rather then any other for their Zeal of his Glory in revenging the indignity done unto him in the worshipping the Golden Calf Exod. 32.26 28. To conclude this Distourse As Israel was separated from all other people to be the Lords peculiar Lev. 20.26 so were the Levites separated from the sons of Israel to be the Lords Numb 8.14 And the employment of the Levites of which this Corah was a chief and among whom he was famous was though inferior to the Priests who were nearer to God in their attendances very honourable And therefore from the high honour thereof doth Moses argue against the ambition of this rebellious Corah whose desire it was to invade the Priestly Dignity also Seemeth it saith he a small thing unto you that the God of Israel hath separated you from the Congregation of Israel to bring you neer to himself Numb 16.9 to do the work of the Tabernacle c. If it be an honour for the greatest Subject to have the meanest Employment about the body of an earthly Prince how much greater is the advancement of the highest sons of men to have the lowest degree of peculiar service to God and truly David though a King went not an inch below his state in not disdaining the Office of a door-keeper in the house of the Lord and in putting on a linnen Ephod 3. For the Posterity of this Rebel Corah we find in Scripture that they were 1 Spared and exempted from this destruction of their father 2 Afterward that they were employed by God in his service which some of them did holily discharge 1 That they were spared is expressed Num. 26.11 The children of Corah died not neither did the fire from heaven nor the opening of the earth hurt them Whether they were in their fathers rebellion and were spared by the Prerogative of free mercy or for Gods care of his Ministry or whether they consented not to the sin of their father as it is most likely or whether they repented upon the warning given by Moses Numb 16.5 I determine not the Scripture being silent Nor will it be needful here to relate that fabulous invention of the Jewes by whose relation God wrought as great a miracle in the saving of Corahs children as he did in the destroying of Corah himself for they write That when the earth opened and swallowed up the father the children were taken up in the air and there remained hanging

with one measure and to expect that he should mete to us with another How can we expect that he should love us in that day wherein he wil leave the most if we wil not walk with him in this day when most forsake him Study then O Saints to give the name of God reparations for all the disgrace which wicked men cast upon it Discover the true noblenesse of your Christian spirit and of minds spiritually generous by gathering vigour and growing invincible from the very oppositions of the wicked and the impieties of your times 2. It is a singular and blessed priviledg to walk with God Observ 2. It was the great happinesse and ennoblement of Enoch this seventh from Adam The happinesse of walking with God appears in these particulars 1. It is a persons greatest honour t is honourable to follow much more to walk with a King how great is the dignity then of walking with the King of Kings It s Gods lowest condescension to walk with us and our highest advancement to walk with him The company of sin debaseth and the walking with God dignifieth a man God w●th man is the greatest with the least Henoch was one of the greatest on earth he was royally descended the seventh from Adam in the blessed line he had six such tutors and teachers viz the six first patriarchs to make him learned as never man had but that which is testified of him as his honour was this his walking with God Oh unconceiveable dignity conferred upon poor impure dust and ashes to walk with him who is attended with ten thousand times ten thousand of glorious Saints and Angels for his followers 2. In this walking with God is greatest delight and solace solitarinesse is uncomfortable company sweet but none so delightful as Gods he who hath not God to bear him company is alone though he hath all the comforts of the world to accompany him Of all the creatures there was not found a fit companion for Adam nor can any creature fitly sute the soul with its society good company is the life of our lives the sweetnesse of our abodes on earth but Gods company is the truly good company there is no melody in any consort to which this delight is not added A man is said to be alone though he have many beasts with him if he be without the company of man and a Christian is alone notwithstanding all the world be with him if God be absent Whom saith the Psalmist have I in heaven but thee and there is none upon earth that I desire besides thee Psal 73.25 A sinner is the truly solitary sad person oh how sweetly contentful is his life who when all his outward comforts leave him can say as did Christ when his disciples left him alone yet I am not alone because the Father is with me John 16.37 Quid timet homo in sinu Dei positus 3. In walking with God there is true safety what need that man fear who lies in the bosome or walks by the side of such a father though he walks in the vale of the shadow of death who dares offer that man any injury that walks with a King Of this largely before part 1. pag. 58.59 60 c. 63. no evil is so insolent as to arrest us when the King of Kings graciously accompanies us Fear not Abraham saith God I am thy shield Gen. 15.1 If God be with us who shall be against us If he wil help what shall hurt us his society is our true safety so long as God was with Samson the Philistins could not conquer him but when the Lord was departed from him Judg. 16.20 he soon becomes a prey to his enemies Gods presence is a Saints life-guard til God leave him dangers are but trifles He ever keeps those who walk with him either from the presence of every misery or from the hurt and misery of the misery Lastly In this walking with God is the greatest gain and profit to be found what good thing can he deny us Psal 8.4 who denies us not himself God is not only a shield but an exceeding great reward How can he want who is with and hath him that is all things God mine and all mine he wil fulfil the desire of all that fear him no good thing shall be wanting to them nor wil God deny them any blessing which doth not oppose their blessedness Psal 23.1 nor any good which hinders not from enjoying the chiefest good and if he thinks it meet to keep away these externals he will supply their absence with himself The Almighty wil be thy gold Job 22 25. 3. Even of the longest lived Patriarchs there was a succession not a constant continuation Adam the first Seth the second Eccles 1.4 Enosh the third c. Enoch the seventh One generation goeth another cometh The coming of new generations shewes the going and passing away of the old the later crowds the former out of the world one goeth away to make roome for another The longest lived of these ancient Patriarchs had in the world but his time and turn which at length ended It hath been observed by some that none of them lived no not Methuselah a thousand years and some say the reason thereof was because God would by their dying before the end of a thousand years make good his threatning Ratio valde diluta Riv. in the day thou eatest thereof thou shalt die it being said that a thousand years with God are but as one day but in this there seems to be more wit then weight A more solid reason of their dying within the foresaid terme seems to be because thereby God would shew that the longest life of any of the sons of men in respect of God himself is but very short and not able to reach to that space which in respect of Gods eternity is not a day Confer longissimam nostram aetatem cum aeternitate in ea prope modum aetate quâ illae bestiolae reperiemur Cic. l. 1. Tusc for which cause Cicero 1. Tusc quaest compares the longest life of man to that of that beast brought forth by the river Hippanis which lives not above one day and dying when the sun sets dyes then decrepit Compare saith he our longest age with eternity and we shal be found after a sort in the same age with that beast T is added to the relation of the long lives of every one of the ancient Patriarchs And he dyed The repetition whereof seems not to be vvithout great reason vvhich was not only to shew the brittlenesse and srailty of mans continuance even as nothing in comparison of eternity but principally to shew the immoveable certainty of that threatning of death against the disobedience of our first parents notwithstanding the vaine and deceitful promise of the divel as also to manifest that the holiest men whose death was the wages of sin were in this life without