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	egypt_n	sin_n	18	3	3.5803	3	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A08112	An ansvver to the Ievvish part of Mr Selden's History of tithes. By Stephen Nettles, B. of Divinity	Nettles, Stephen.	1625 (1625)	STC 18474; ESTC S113155	108,956	203

sonnes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because he begate him in his old age The Targum of Onkelus expresseth it thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. for he was a wise and vnderstanding childe interpreting the words of the excellency of his apprehension and capacity for otherwise he begate also Beniamin in his old age after Ioseph and hence it is that the Iewes say here as Iarchi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. That Iacob committed to Ioseph whatsoeuer himselfe had learned of Shem and Heber and as Ramban saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. He deliuered to him the wisdome and mysteries of the Law and found him wise and capable of them as though he had bin of ripe age But now Shem and Heber being dead as appeares by computation of time to whom Iacob gaue his Tithe or whether Isaac were the chiefest Priest of that time it is altogether vncertaine Aben-Ezra on Gen. 35.1 saith that Iacob gaue his Tithe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. to him that was in that generation fit to receiue it but who that should be he leaues doubtfull Mercer on ver 15. saith Dederit autem ipsi Heber aut eius filijs vel potius consecrârit in usus sacros c. But the Historian saith As Abraham gaue Tithes to Shem being the eldest auncestor of the house so it may be thought that Iacob payde his vow into the hands of Isaac the chiefe of the family then liuing as a first-borne and a Priest also I deny not but this may be thought so but I cannot conceiue how it can be certainly thought or taken for a truth for all hold ●hat Iacob at his returne performed his vow at Bethel a great while before he came to his father Isaac at Hebron Gen. 35.27 so Iosephus Aben Ezra Iarchi Ramban agree Again after the performance of his vow many things happened to him by the way before he came to his father as namely the death of Deborah the birth of Beniamin the death of Rachel the sinne of Reuben and therefore on ver 22. Iarchi saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. All these things happened to him whilst as yet he was not come to Isaac at Hebron Neither is there any likelyhood that Isaac should meet Iacob at Bethel there receiue his Tithes for Isaac was old and blind Gen. 27.1 Esau gaped for his death ver 41. before Iacob's first departure from him to goe to Laban And hence it is that the Iewes speaking of the death of Deborah Rebecca's nurse and the mourning for her say that it had relation to Rebecca her selfe for whom Iacob especially mourned and that therefore the place was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the oake of mourning and lamentation but say they as Ramban relates it there is no mention made of her death because she was buried priuatly without that funerall solemnity that others had for Iacob was not there and Esau hated her and would not come thither and Isaac he was blind and went not out of dores Now if Isaac because of blindnes could not goe out to the buriall of his wife much lesse could he goe to meet his sonne Iacob at Bethel to take of him the Tithes Where then or how can it be thought that Iacob payde his vow into the hands of his father Isaac And for that he saith Before Aaron the Iewes say the Priesthood was wholly annext to the first-borne of families which agrees well with the sanctifying of the first-borne commanded in Aegypt True it is that the Iewes in diuers places affirme that the Priesthood followed the birth-right vntill such time as they sinned in worshipping ths golden calfe but after that the Priesthood say they was giuen to Levi because among the rest only the Tribe of Levi was free from that transgression which they gather though weakely from these words Exod. 32.26 where Moses said Who pertaineth to the Lord let him come downe to mee And all the sonnes of Levi gathered themselues vnto him And this they also record on diuers Texts as Iarchi sheweth on Deut. 8.16 Exod. 32.26 Deut. 10.9 Malach. 2.6 And Chimki on 1 Kings 12 31. But Ramban writing on Numb 16. touching the rebellion of Corah seemes to be of another minde in this point for these are his words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. Now all this that I haue spoken concerning the first borne is according to the tradition of our Doctors which say that the seruice belonged to the first-borne but according to the literall exposition at the first all Israell were fit for the seruice of the sacrifices for so was alwayes the custome in the high places of particular or priuate persons but Aaron was chosen for the seruice of the Tabernacle and Sanctuary and against this election did Corah contend and would haue restored the seruice to all Israell for saith he all the congregation is holy euery one of them as Numb 16.3 Againe this that Ramban writes concerning the Priesthood is confirmed by the like testimony of R. Bechai on Exod. 12.1 pag. 79. grounded vpon the tradition of their Doctors 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. whilst that Aaron was not chosen all Israel were fit for the Priesthood after that Aaron was chosen all Israel were excepted Therefore by these authorities of the Iewes that cannot be altogether true which is affirmed here that before Aaron the Priesthood was wholly annext to the first-borne of families Neither doth this agree so well with the sanctifying of the first-borne commanded in Aegypt Exod. 13.2 for the sanctifying there commanded was not only of the first-borne of man but of beast and that in respect of the death of the first-borne in Aegypt both of man beast Exod. 12.29 Againe it appeares not in this relation to what first-borne the Priesthood did belong whether to the first-borne of the father or mother or both for this distinction is to be obserued as R. Bechai writes on Exod. 13.2 11.5 with reference to Psal 78.51 the one being called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the beginning of strēgth the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that first openeth the womb Reuben was first borne to Iacob but Ioseph to Rachel after Reubens sin the birthright was giuen to Ioseph the Kingdome to Iudah but the Priesthood to Levi as Bechai speakes on Gen. 49.3 and 28.21 But now the sanctifying of the first-borne commanded in Aegypt is expresly restrain'd to the first-borne of the mother the first that openeth the wombe as being best knowne saith Bechai and hauing speciall relation to the sanctified first-borne of the blessed virgine the expectation glory of all first-borne Luke 2.7 Moreouer the name of first-borne in Scripture is not only properly but also figuratiuely taken and so it is said Exod. 4.22 Israel is my sonne euen my first borne which is thus expounded in the Talmud Massech cap. 2. fol. 31. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Giuing a reason of the loue wherewith he loued them he saith Israel is my sonne my first-borne And

〈◊〉 〈◊〉 i. That it was an Angell that appeared vnto him in the likenes of the Priest Whereby it came to passe that Alexander desisting from his purpose did not onely fauour the Iewes and spare their Temple but also gaue the Samaritans their enemies into their hands whom they with diuers kinds of torments did put to death and made a festiuall day for a remembrance that they which sought the ruine and destruction of God's house were themselues brought to vtter desolation How detestable the sin of sacriledge is it will the better appeare if together with the punishment wee consider the manifold pernicious consequents thereof as namely the decay of learning the ruine of Religion and stopping the mouth of the Gospell the bane of hospitality the desolation of the poore the dilapidation of Churches the contempt of the ministery of the Church and neglect of all goodnes c For if the honos be taken away the onus will soone fall to the ground if the oyle be withdrawne the lampe of the Sanctuary will soone be quenched And as the Iewes write in their morall and dtuine Aphorismes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If there be no meale there is no law no law no law no meale as it is in Pirke Auoth cap. 3. ol 8. and Baal Haturim on Deut. 32.1 At such time as the Tabernacle was built though men were so liberall in their voluntary contribution that Moses was faine to stay them Exod. 36.6 Yet as Baal Haturim notes he gaue especiall commandement to bring oyle for the light that the lampes might alwayes burne Exod. 27.20 Leuit. 24.2 because saith he this was a dayly and continuall charge and required a common purse And whereas mens affections are mutable and oftentimes their devotion soone cold therefore also the portion of the Priests and Leuites was not left to the will of the people but God himselfe by his Law prouided for them And when the people failed in this duty God's Vice-gerents here on earth stirred them vp to obedience whence it was that good Ezechiah 2 Chron. 31.4 commanded the people that dwelt in Ierusalem to giue a part to the Priests and Leuites that they might be incouraged in the Law of the Lord that is saith Iarchi on this place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with more alacrity that whilst their maintenance was duly prouided for thē they might chearefully without distraction labour in the Law of God for the Law saith he was giuen to those that did eat Manna and next vnto them are they that doe eat the Therumah that is as Baal Haturim expresseth it and R. Bechai on Exod. 16.16 25.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He that establisheth the law God Almighty prouides him his food without toyle as those that did eat Manna R Chaskuni also speakes to this purpose on Num. 18.20 I might be copious in this kind but I hasten to an end It is written Prov. 28.24 He that robbeth his father and mother and saith it is no transgression is the companion of a man that destroyeth The Iewes as Iarchi here and Ramban on Leuit. 19.32 from Talmud Sanhedrim cap. 11. fol. 102 doe expound this text thus He that robs God his father the Church his mother is the companion of Ieroboam the sonne of Nebat that made Israel to sinne For as Ieroboam made of the basest of the people to bee the Priests 1 Kings 12.31 13.33 So these by taking away the tithes and revenues of the Church would make the Priests to be the basest of the people And as Ieroboam by those meanes saith R. Levi Ben Gersham on that text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. Did draw the hearts of the common people in that he freed them from the ordinary paiment of tithes to the Levites c. So also the sacrilegious Politicians of our age may happily by the like practise win favour with the people as Ieroboam did But cursed is that policy that fights against piety for what saith the Scripture 1. Kings 13.34 This thing turned to sinne vnto the house of Ieroboam euen to root it out and destroy it from the face of the earth But on the other side those that haue been gratious patrons benefactors noursing fathers and noursing mothers of the Church carefull of religion and the maintenance thereof God hath ever multiplied his blessings vpon them and their posterity as it is evident in divers of the good Kings of Israel among others to instance only in one it is the observation of the Iewes concerning David that when he had sinned in numbring the people God said to the prophet Goe and tell David 2. Samuel 24.12 1. Chron. 21.10 giuing him no other title but only David as Chimki heere notes But when he had a purpose in his heart to build an house for the Lord then he said goe and tell my servant David 2. Samuel 7.5 1. Chro. 17.4 shewing what accompt he makes of such and how acceptable they are to him when they seeke his glory and his Churches good And for this cause though David intending to build an house for the Lord could not effect it yet as Iarchi shewes on 1. Chron. 17.10 God accepting his indevour for the deed it selfe did therefore blesse him and his seed after him and built vp his house for euer according to the promise Psal 99.4.36 His seed shall endure for ever and his throne as the sunne before me 37 It shall be established for ever as the moone as a faithfull witnesse in heaven This in type was first performed in the flourishing Kingdome of Salomon the sonne of Dauid of whom saith Iarchi on 1. Chron. 29.23 As the moone is at the full in the fifteenth day of the month so was Davids throne in Salomon that was the fifteenth generation from Abraham but after was diminished and obscured like the moone vnto the dayes of Zedechiah whose light was made darknes who had his eyes put out and was after brought to Babel 2 Kings 25.7 But in truth this was fully verified in the eternall Kingdome of Christ the true sonne of David who also in the dayes of his flesh following and exceeding the example of David testified his fervent loue and zeale to the house and Temple of God when he was twelue yeares old he was found in the Temple in the midst of the Doctors both hearing them and asking them questions Luk. 2.46 He taught daily in the Temple Luk. 19.47 He cast out those that bought and sold in the Temple and said to them It is written my house shall be called the house of prayer but yee haue made it a denne of theeues Math. 21.12.13 Esa 56.7 Ier. 7.11 And for the tithes he said these things yee ought to haue done and not to haue left the other vndone Luk. 11.42 Math. 23.23 And lastly teaching vs our duty to God and Caesar hath commended vnto vs that sacred admonition Mark 12.17 Giue to Caesar the things that are Caesars and to