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	head_n	pour_v	28	3	9.8760	5	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

which men compared to trees are said to yeild 1. The fruits of the Sanctifying Spirit of God Graces and Works brought forth in the hearts and lives of the Saints called fruits because they come from the Spirit of God as fruit from the tree and are as pleasing to him as the pleasantest fruit is to us Thus we read of the fruits of the Spirit Gal. 5.22 and Fruits of Righteousness Phil. 1.11 Fruits meet for Repentance Matth. 3.8 All comprehended by Paul Ephes 5.9 where he saith The fruit of the Spirit is in all Goodness Righteousness Truth Goodness being that quality contrary to Malice or naughtiness whereby a sinner is evil in himself Righteousness opposed to Injustice whereby one is hurtful and injurious to others Truth opposed to Errors Heresies Hypocrisie c. 3 There are fruits which in themselves and their own nature are bitter corrupt poysonful put forth not only by a corrupt tree but by it as such evil propter fieri in themselves and their own nature such fruits by which the false Prophets were known and whereby men may be known to be wicked men Grapes of Gall and bitter clusters Deut. 32.32 Such works of the flesh as Paul mentions Gal. 5.19 Adultery Fornication Vncleanness Laesciviousness Idolatry Witcheraft Hatred c. 3 There are other fruits which are not evil in themselvs unlawful or intrinsecally evil in their own substance and nature propter esse and fieri because they are or are done but because they grow upon such trees by reason whereof something which should make the production of them good is omitted and sundry deffects cleave unto them and they have evil cast upon them by the agent And sundry fruits of this sort and rank there may be upon such trees as Jude speaks of As 1 The Fruits of gifts parts and abilities in matters of Religion as preaching praying utterance of these speaks Christ Matth. 7.22 Many shall say in that day Lord have we not Prophesied c. And 1 Cor. 12.1 they are called Spiritual Gifts wrought by the Spirit but are not Sanctificantia but Ministrantia not so sanctifying him in whom but helping those for whom they are as a rich man may bestow good and dainty dyet upon a poor woman that nurseth his child not for her own sake but that his child may suck good milk from her such fruits as these indeed may beautifie Grace but yet Grace must sanctifie them These may make us profitable to men not acceptable to God 2 The second sort of these fruits which these trees might bear is a temporary faith O●thodox or sound judgment assent to that which is the very Truth of Gods Word that there is a God infinite in all his glorious Perfections that there are three Persons that Christ was God and man c. and that all who believe in him shall be saved Thus some unconverted are said to beleeve for a while Luke 8.13 thus Simon Magus and Demas believed these fruits are good in their kind and without them there can be no holinesse of life nor happinesse after death and yet they are not good enough they not purifying the heart but only perfecting the understanding they being poured only on the head not running down like Aarons oyntment to the heart and other parts though making a man Protestant in doctrin yet leaving him to be a recusant in his life carrying him out to believe the word as faithful but not to embrace it as worthy of all acceptation to shine with light but not to burn with or work by love 3. A third sort of these fruits might be some heated affections sweet motions receiving the word with joy a finding some sweetnesse in the ordinances Matth. 13.20 John 5.35 Matth. 27.3 1 Kings 21. Ezek. 33.32 Ezekiel was to his hearers as a lovely song of one that hath a pleasant voice They who shall be cast into utter darknesse may for a season rejoyce in the light and may have sorrow and grief about sin The Israelites were oft deep in their humiliations Psal 78.4 7. they sought God and returned enquired early after God Ahab humbled himself And yet these fruits are not the best they may spring up from a root not good the pleasantnesse or sadnesse of the matter of any doctrine may cause sutable affections of joy or sorrow the novelty or rarity of a doctrine may much delight or the dexterity and ability of the deliverer the sutablenesss of a clearly discovered truth to a hearers understanding the apprehension of the goodnesse of spiritual things may stir up some flashing desires thus they cried out Lord give us ever more this bread thus Balaam desires to die the death of the righteous yea as some have observed corrupt lusts in men such as pride and self-seeking may produce great affections in holy duties The desire of applause may make men in publick administrations enlarged in their affections The more excellent a Prayer or Sermon is the more carnal the heart of the performer may be the stronger the invention is the weaker the grace may be and as ground full of mines of Gold is oft barren of grasse so a heart ful of grace may it may be barren of the ornaments of words and expressions 4. A fourth sort of fruits born even by these afterward apostates might be external appearances of conformity to the Law of God in avoiding of all open and scandalous courses and in performing the visible and outside acts of obedience Thus the Pharisee was not an Extortioner unjust an Adulterer Paul Matth 18.11 Phil. 3. touching the law was blameless the young man professed he had kept the Law in the letter of it from his youth The Pharisees paid Tithes exactly abhorred idolatry made long prayers and frequent were strict in the outward observation of the Sabboth professed chastity temperance c. Thus it 's said of these very Apostates that they had escap'd the pollutions of the world 2 Pet. 2.20 and 22. that they had been washed And these fruits of outward conformity to the Law of God are highly commendable sincerity of grace can neither be nor be known without them by them it resolves as Elijah said to shew it self they are commanded by God 1 King 18.15 who though he commands not the godly to fulfill the Law perfectly yet permits them not to break it wilfully and though by the presence of external obedience we cannot conclude salvation yet by the absence thereof we may conclude damnation to follow these honour God benefit others Though our righteousnesse satisfies not justice yet in our unrighteousnesse we cannot be saved without injustice nor is any man called a good man for the good which he hath but the good which he doth outward obedience strengthens true grace where it is and is necessary to preserve a justified estate though not as deserving it yet as removing that which would destroy it And yet all these fruits the acts of externall obedience

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