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	holy_a	numb_a	28	3	9.9060	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

order and superiority in Church and State they not only despising and speaking evil of Civil Dignities and Dominions as we have formerly shewed at large but opposing and disturbing the state of all Ecclesiastical Order None were such bitter enemies to the faithful Apostles and Ministers of Christ who were the Shepherds Guides Governors Beda vocat Diotrephem haeresiarcham 3 Joh 10. and Overseers by Christ set over the flock and family of his Church None laboured so much to pour contempt upon them and their Doctrine prating against them as John speaks of Diotrephes with malicious words and all that they themselves with Corah might have the preheminency and be look'd upon as Simon Magus their Master to be the only great ones Act 8.10 2 Cor. 10.13.11.18 they commending themselves boasting of things without their measure glorying after the flesh drawing Disciples after them and labouring by winding into the Church to work the faithful Ministers out Cum Core pereunt propterea quòd ficus ille docendi Auctoritatem fibi prae● ripuerunt Oecum Hoe est negotium baereticorum non Ethnicos convertendi sed nostra evertendi nostra suffodiunt ut sua aedificent Tert. de praescrip Haereticus est qui alicujus temporalis commodi maxime gloriae principatusque gratiâ falsas novas opiniones gignit vel sequitur Cont. Ep. Pa●m c. 3. In a word as Oecumenius speaks though they were never so unfit though uncalled yet their main study was to snatch all authority of Teaching to themselves And as Tertullian speaks of Hereticks Their work was not to convert Heathens but to overturn the labours of faithful Teachers and to pull down them to build up themselves And Augustine defines an Heretick to be one who for any worldly benefit especially for glory and preheminence either frames or followes new opinions Of this more pag. 269 Part 1. 2 The great sinfulness of this gainsaying appears sundry wayes It was made up of 1 Contempt of Gods Ordination Moses and Aaron were both placed in their Governments by Gods appointment both immediate and express Prov. 8.15 Rom 13.1 God was more opposed then these his Servants and therefore truly doth Moses tell them that this their gathering together was against the Lord. Num. 16.11 Though Dathan and Abiram Reubenites had the right of natural primogeniture yet do they vainly challenge Preheminence where God hath subjected them If all Civil Honour flow from the King how much more from the God of Kings His hand exalts the poor and casts down the Mighty from their Throne How unsufferable a presumption is it for dust and ashes to go about to mend his work and to subject his Ordination to their own humour 2. Regardlesness of the Publick They cared not what ruin and woe they brought upon the whole company of Israel by the loss of their lawful godly and able Governors so as they might accomplish their own private Designs They were desirous to raise themselves upon the destruction of thousands and their endeavour was to remove away Israels Shelters and Shields their Saviours Shepherds and Pillars yea and at one blow to behead Six hundred thousand men to turne Gods Garden into a Wilderness Gods well govern'd Family into a Den of Thieves and to hasten the death of their Political Parents though thousands of children would have celebrated their Funerals with tears 3. Hypocrisie and falshoood The Rebels pretend that all the Congregation was holy and that Moses and Aaron lifted up themselves Every word was a falshood Numb 16.3 So was Israel holy as Moses and Aaron were ambitious God lifted them up over Israel and they dejected themselves and what Holiness was there in so much Infidelity Idolatry Mutiny What could make them unclean if this were Holiness The Israelites had scarce wip'd their mouth since their last obstinacy but these Pick-thanks tax their Governors and flatter the people and yet all this not out of love to these fond and flattered people of whom they intended to make no other use but to be stirrups to advance themselves into the saddle of Government They pretend that all the people in regard of their holiness might make as near approaches to God as their Governors but their Design was hereby to appropriate all Administrations into their own hands and to wipe the poor people of that which now they laboured to take away from their Governors namely all Power 4 Discontentedness with their present condition While they look'd upon the f●w Rulers that were above them they never thought of the many thousands of people who were below them They did so discontentedly look upon the difference between the Levites and the Priests that they considered not the difference between the Levites the people and their thankfulness that they were above so many was drowned in discontentment that one or two are a●ove them 5 Envy at and repining against the due advancement of their faithful Governors They envied Moses in the camp and Aaron the Saint of the Lord Psal 106.16 Had Moses and Aaron been but fellowes with the Rebels none had been better beloved but now they are advanced the malice of these Rebels is not inferior to the Honour of their Governors their fault was that God had set them up not that they had ever opposed God or hurt Israel so that the trouble of the Rebels was not the badness of their Governors but the goodness of God The cursed humour of plain down-right Envy which is not troubled that things in the world go ill either in point of sin or sorrow but that they go so well or no worse 6 Pride and ambition Quotics hominibus desidero praeesse toties Deo meo praeire contendo Aug. in Psal 1. They aspired to a Dignity in which God had placed others and for and to which they were neither called nor fitted Their ambition to be above the people made them desirous to be likewise above God who had put others into that Dignity They who were not fit for the Ore Cum indignus essem poni ad romum positus sum ad gubernaculum Aug. Si ille qui virtutibus pollet invitus debet accedere quid de illo qui vitiis sordet Perald Non honorantur ex dignitate sed potius dignitas exhonoratur ab ipsis Id. desire to sit at the Stern Though the thing they desired was good yet their desiring thereof out of Gods way was wicked If they who are fittest to govern should not accept of rule unless they be drawn then they who are unfit should not run to take it Should ambitious Corahs get Power by running they would not be honoured by their great place but their place dishonoured by them 7 In infection and contagion disperst to others Corah draws in Two hundred and fifty into the Conspiracy famous in the Congregation and men of renowne The Plague-sore in this one Corah infects a great part of Israel The contagion was worse

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

receiving messages and answers from Jehovah Numb 22.8 I will bring you word saith he to Balacs Messengers as the Lord shall speak to me and ver 13. The Lord refuseth to let me go with you and ver 18. I cannot go beyond the word of the Lord my God Num 23 5 16. and Moses saith that the Lord put a word in Balaams mouth he uttered a Prophesie concerning Christ by Divine inspiration There shall come a Star out of Jacob and a Scepter shall rise out of Israel Numb 24.17 to which Prophesie he prefixeth this solemn Preface He hath said which heard the words of God and knew the knowledg of the most High Vid. Aug. Trac 49. in Joh. which saw the Vision of the Almighty Even the worst men as here Balaam have sometimes foretold future things by a Spirit of Prophesie God inspi●ed Pharaoh with a Prophetical Dream God hath shewed unto Pharaoh said Joseph what he is about to do Gen. 41.1 25. The like may be said of Nebuchadnezzar Dan. 2.47 Some of the wicked who shall be sentenced to depart from Christ at the day of Judgment shall be able to say Have we not Prophesied in thy name Matth. 7 22. Caiaphas the High Priest a bloody unrighteous man Prophesied Joh. 11.51 that Christ should dye for that Nation Possibly Balaam uttered not his Prophesies as understanding their force or genuine sense to be sure his heart was not holily affected with what his tongue uttered which some conceive to be intimated in that expression of putting a word into Balaams mouth a phrase never used concerning the inspiring any of the holy Prophets And whereas Josh 13.22 Balaam is called a Sooth-sayer or Diviner the word which we translate Sooth-sayer is a word of a middle signification 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dent. 18.10 for in Scripture it is not only taken in the worst sense for one that useth Divination or is a Sooth-sayer but in a good construction for one that prophesies or foretels things to come Mich. 3 11. Sept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vatem reddiderunt as Mich. 3.11 And some there are who think that Balaam is here called a Sooth-sayer only in regard of his ambition and covetousness and of his ends and aimes in all he did which were not Gods glory or the love of the Truth revealed to him See English Annot●on Josh 13 or of his people whom he blessed but his own advancement and the wages and reward of Divination according to the manner of wicked Sooth-sayers But I rather conceive that Balaam out of desire of gain made use of Divellish Arts and unlawful Divinations for the cursing of Israel It s said Numb 24.1 that he went not Annot. in Numb 24. as at other times to seek for Enchantments Whereby it may be evidently collected saith Ainsworth that all his former Altars Sacrifices and consultations with the Lord were by the wicked Art of Enchantment or observing of Fortunes such as the Prophets and Diviners of the Nations used Deut. 18.10 14. which he now left as seeing them not available for his purpose His serving of God Vid. Ames in 2 Pet. p. 272. was mixt with his old Superstition in the number of Altars and Sacrifices in their site or posture towards the points of Heaven in his Gestures and set form of words c. 2. This for the Explication of the first particular viz. whom these Seducers followed or their Guide The second followes viz in what way they followed him or the example which he set before them viz. his Balaams Error for reward In the Greek the words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Two things are here to be opened 1. What that Error was which they followed 2 How it was for reward For the first The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hinc Planeta A Planet or wandring Star 2 Pet. 2.15 here translated Error properly signifies an Aberration or wandring from a right path or course wherein a Traveller should walk and therefore more fully Peter explains this Error of Balaam and these Seducers who followed him to be a going astray and forsaking the right way But more particularly the Error whereof the Apostle here speaks is differently expounded 1. Some Learned men conceive it to be that whereby both Balaam and these Seducers were deceived in their expectation of reward and wages honour pleasure profit c. by their sinful endeavours and no doubt but in this respect their way might fitly be called Error or deceit for Balaam in propounding to himself the wages and reward which Balac promised to him in case he would curse the Israelites was himself clearly deceived he being not only disappointed of what he look'd for viz. honour and gain but also bringing upon himself that which he looked not for a violent death by the Sword and most likely the eternal destruction of his soul in stead of receiving his reward from Balac he received it from God Numb 31.8 Josh 13.22 As also did these Seducers draw to themselves in stead of worldly advantages which they aimed at swift destruction and condemnation as the Apostles speak both of soul and body Others as I conceceive more sutably to the scope of the Apostle and to the construction of the other words immediately going before and following understand this Error to be the swerving wandring or deviation of Balaam imitated by the Seducers from the way of Gods will and commandment both in regard of their practice and especially their Doctrine or what they taught others whereby they made them to err and wander from the right way For Balaams practice it was an erring and wandering from the plain and express precept of God in that he went to Balac and that with a defire to curse the people His way was perverse before the Lord Numb 22.32 he was out of Gods way when he was in the way of his journey For his teaching of others he taught Balac to err in counselling him to build Altars and offer Sacrifices for Enchantments and to entice the Israelites to Adultery and Idolatry by the company of the daughters of Moab and it is as plain that he made the Israelites to err from the way of righteousness by teaching Balac to cast a stumbling block before them Rev. 2.14 to eat things sacrificed to Idols and to commit fornication that thus they sinning might be afterward destroyed As touching these Seducers it is most evident that they in their own practice wandered from the way of righteousness and left the way of Truth in their Doctrines that they were ringleaders to Error blind guides who made many to follow them into the ditch Deceivers 2 Pet. 2. false Prophets bringing in damnable Heresies many following their pernicious wayes And that hereby as Peter speaks They went astray and forsook the right way viz. the way of Truth A great sin 1. because Error is a deviating from and an opposing of the