Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	david_n	king_n	son_n	5,341	5	5.7345	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A20683	A defence of church gouernment Dedicated to the high Court of Parliament. Wherein, the church gouernment established in England, is directly proued to be consonant to the word of God, and that subiects ought of dutie to conforme themselues to the state ecclesiasticall. Together with, a defence of the crosse in baptisme; as it is vsed in our Church, being not repugnant to the word: and by a consequent, the brethren which are silenced, ought to subscribe vnto it, rather then to burie their talents in the ground. By Iohn Doue, Doctour of Diuinity.	Dove, John, 1560 or 61-1618.	1606 (1606)	STC 7081; ESTC S110107	58,733	80

34. 17. Iosua 22. 13. Numb 26. 63. 64. 2. Chron 13. Iosua 6. 1. Pet 23. 4. Phinees the Sonne of Eleazar the Bishoppe was a Captaine against the Midianites and Eleazar his selfe ioyntly with Moses diuided the spoyles among the Souldiers Eleazar with Iosua diuided the land of promise among the Tribes Phineas the Bishop was sent Ambassador to proclaime warre against Gad Ruben and halfe Manasses Moses and Eleazar numbred the people in the plaine of Moab and Moses and Aaron in the wildernes of Sina The Priests and Leuites sounded their Trumpets and bid the battell in the warre of Abias against Ieroboam The Priests ouerthrewe the citie Iericho And the godly King Dauid setting the Kingdome in better order then it was before appointed 6000. Leuites to be Iudges and Magistrates ouer the people Likewise beyond Iordan towardes the West 1700. both to serue God in the place of Leuites and also to serue the King in ciuill offices pertaining to the common wealth and also 2700. he set ouer Ruben Gad and Manasses to heare and determine all causes both ecclesiasticall and ciuill concerning God in the Church and the King in the common wealth The Kings were annointed and confirmed in their kingdomes by the hands of the Bishops ecclesiasticall persons 1. Sam 10. 1. Sam 16. 1. Reg 1. So Samuel annointed Saule Dauid Sadoc annointed Solomon when Adoniah had proclaimed himselfe King by help of Abiathar the Priest Nathan the Prophet said to Dauid me thy seruant Sadoc the Priest haue they not called nor Benoiah the son of Ichoiada Then Dauid said Call me Sadoch the Priest and Nathan the Prophet and let them annoint and proclaime Solomon Ier 26. Exod 32. King Ieremy was condemned to death by the Priests and the Prophets The Leuites by the commandement of Moses slewe with the sword 3000. that committed idolatry It was commanded by God that when they went to warre Ex 32. Deut 20. Deut 21. 19. 1. Sam. 15 the Priests should go before them exhort them to be couragious and valiant That if there were inquisition after murther the Priests should come forth and by their word the cause should be tryed Samuel valiantly slewe Agag the King of the Amalakites whom Saule the King for foolish pittie could not find in his heart to smite Godly Iosephat in his reformation of the Church and common 2. Chron wealth appointed Iudges in euey citie throughout the land as it appeareth verse 5. And what kinde of men these Iudges were it appeareth in the 8. verse following In Ierusalem as also in other cities he appointed Iuges out of the Princes of euery family and the Priests and Leuites which were to heare both ciuil and Ecclesiastical causes and so doth Tremelius expound it according to the truth of the Hebrew text and at Ierusalem which was the chamber of the Kingdome there was established by him the highest bench of iustice vnto which as vnto the highest court it was lawfull to appeale from all inferiour Courts and Iudges euen as it is now with the Kings Bench and the high commission Court at London And among these Iudges who were to take place before other it is explaned in the 11. verse of that chapter namely in ecclesiasticall causes ecclesiasticall men in temporall causes temporal men but so that in euery ciuil court of Iustice there should be some Priests and Leuites in Commission Moreouer the Lord saith If there arise a matter too hard for thee in iudgement betweene blood and blood plea and plea plague Deut 17. 8. and plague in the matters of controuersie within thy gates then shalt thou arise and goe vnto the place which the Lord thy God shal choose and thou shalt come to the Priests of the Leuites and to the Iudge that shal be in those dayes and aske and they shal shew thee the sentence of iudgement thou shalt doe according to the thing which they of that place which the Lord hath chosen shal shewe thee c. and that man which wil doe presumptuously not hearkening to the Priest which standeth before the Lord thy God to minister there and the Iudge that man shal dye and thou shalt take eway euill from Israel so all the people shal heare and feare and doe no more presumptuously As for Ezra the Priest he had authoritie from Artaxerxes the King of Persia to order all matters whatsoeuer spiritual Ezra 7. and temporall concerning the returne of the people out of captiuitie he ordered both the Princes and the people Priests and Leuites he appointed al the Iudges in the land that whosoeuer would not doe according to the Lawe of God and the Kings Lawe should haue iudgement without delay whether it were vnto death or banishment or confiscation of goods or imprisonment And there was by Ezra set down the whole Ezra 8. platforme of the ciuill estate of the common wealth Againe he gathered together the Princes and all the Clergy proclaimed a fast humbled them before God that hee would guide them in their iourney beeing ashamed to aske of Artaxerxes an Army of horsemen to helpe them because he had saide before that their trust was in God alone In the 10 Chapter hee causeth all as well temporall as spirituall to sweare that they would put away their strange wiues caused a proclamation to goe out through Iuda and Ierusalem to assemble in Ierusalem within three dayes in paine of confiscation of their goods How afterward the Maccabes being Gods seruants held both the Priesthood and the Kingdome among the Iewes being Gods people and that without impeachmenr the learned know very well and that they continued both high Priests and also Kings vntil the land was conquered by the Romans and the ciuill gouernment committed vnto the family of the Herods vntil the comming of our Sauiour Christ who translated both the kingdome and the Priesthood of right vnto himselfe And whereas some men doe obiect against these examples Ioh. 18. by me alledged for confirmation of spirituall mens authoritie in temporal causes among Gods people That when our Sauiour Christ was to bee arrayned they brought him from the high Priest to the iudgement seate of Pilate a temporall Iudge and saide to Pilate verse 31. It is not lawful for vs to put any man to death I answere first the Priest in particular did not say these wordes It is not lawfull for vs to put any man to death but the Iewes in generall not to the preiudice of Priests onely but of the whole nation of the Iewes Secondly they speake not these wordes as if the Iewes had of right from God no authoritie to put mē to death For Pilate himself doth confesse that they had right in themselues where he saith Take him and iudge him according to your owne lawe But these wordes are to be vnderstood that according to the Lawes of Herod a stranger and of the Romans which made them tributary and by

Mat. 23. 8 In annot maioribus text saith The title of Rabbi was giuen to such as were Doctours in the Chaldaean vniuersities as also which in Iudaea by imposition of hands were declared to be the wise men of the land as also it was a title giuen to those noble and wise men which were counsellers to King Dauid And saith hee When our Sauiour forbiddeth them be not ye called Rabbi for one is your Doctour to wit Christ c Ne vocemini id est nè ambiatis neque enim vetat Christus ne suum honorem exhibeamus magistratus vel doctoribus sed ambitionem damnat vt declarat August ser deverbis Domini ex Matthaei 11. Be not you called Rabbi that is doe not you ambitiously seeke after that title for otherwise our Sauiour doth not forbid vs to giue due honour to the Magistrate and Doctour but onely he forbiddeth the ambitious seeking after such honour as appeareth by Saint Augustine his exposition One is our Doctour that is the chief pastour the fountaine of all knowledge according to that of the Prophet And all thy children shall be taught of the Lord. Call Esa 54. 13 no man your father that is nourish no man in his ambition which glorieth in such titles respicit enim Iudaeorum consuetudinem apud quos non modo Aboth id est patres sed Abothenu id est patres nostri salutabantur Rabbini he hath reference to the custome of the Iewes among whom the Rabbines would not be contented to be called fathers but our fathers Ye are brethren that is beate downe the pride of them which exalt themselues aboue their brethren For otherwise it is lawfull to call them fathers which are fathers So the King of Israel called Elisaeus his father and Saint Paul will haue an elder to 2. Reg. 6. 21. 1 Tim. 5. 1. Cor. 4. 15. bee rebuked as a father and hee calleth himselfe a father of them whom he hath instructed in the word As for the Apostles they did not exercise ciuill iurisdiction according to forme of humane lawes as Magistrates in Courts of iustice vse to doe partly because they being to trauell through the world had no certaine abiding place and partly because Iudges and Iustices are subordinate vnto Kings Princes and haue their commission from them as our Sauiour speaketh Quis me constituit Iudicem who hath appointed mee to be a Iudge ouer you But all Kings Princes were at that time Luk. 12. 14 infidells and therefore would not call them to such offices which if they had been called vnto they might lawfully haue executed And yet it may be iustified that Saint Peter executed ciuill iustice vpon Saphira when hee pronounced sentence of death against her saying Behold the feete of them Act. 5. 9. which haue buried thy husband are at the doore and shal carry thee out and Saint Paul vpon Elymas when hee pronounced sentence Act. 13. of depriuation of his sight saying Thou shalt be blinde and not see the Sunne for a season although outward forme of proceeding was wanting like to that example of Dauid a King which said of the man which brought tydings of Sauls 2. Sam. 1. 15. 1. Sam. 19. 33. death without any further processe or course of law Goe fall vpon him and he smote him that he died and of Samuel which tooke Agag he wed him in pieces and of Ioiada the priest which when Athalia the Queene in the Temple cried treason treason without any iudiciall examination or kinde 2. Reg. 11. 15. of proceeding commanded the Captaines immediately to carry her out and kill her And that these things may not seeme strange the Apostle Saint Paul and the Prophet Esay foretolde so much For the 2. Cor. 3. 6 Apostle writeth in this manner Hee hath made vs able Ministers of the new Testament not of the letter but of the spirit for the letter killeth but the spirit giueth life If then the ministration of death written with letters and ingrauen in stone was glorious so that the children of Israel were not able to beholde Moses his face for the glory of his countenance which glory is done away how shall not the ministration of the spirit be more glorious For if the ministery of condemnation was glorious much more doth the ministration of righteousnesse exceede in glory for if that which should bee abolished was glorious much more shall that which remaineth bee glorious In which wordes are to be obserued two things the anti●hesis or contrariety betweene the Ministers of both the Testaments and then the correspondency and agreement betweene them both that is wherein they consent wherein they dissent They disagree in these points the letter and the spirit death and life condemnation and righteousnesse that which was to be abolished and that which is to abide vntill the end of the world and yet both agree in glorie but the spirit excelleth the letter life death righteousnesse condemnation that which is that which is not Therefore the ministerie of the Gospel by an argument a minori ad maius is also glorious and by so much more glorious then the ministerie of the law by how much it is more excellent then the law The question is now what is meant by glory And because men may be resolued of that point the text it selfe doth make it plaine it was outward The children of Israel could not behold Moses his face for the glory of his countenance After he had talked with God the skin of his face shone so bright Exod. 34. Exod. 33. Matth. 17 that they were afraid to come neare him And that sheweth what is meant by the glory of God which Moses desired to see when answer was made hee should see his backe parts onely but not his face And it is shewed by example how our glorified bodies shal looke after the resurrection when the face of our Sauiour being transfigured did shine like the Sunne The Lord said to Moses Thou shalt make holy garments for thy Exod. ●8 brother Aaron glorius beautifull of gold blew silke purple c. The holinesse of his garments consisted in this that they were consecrated to an holy vse they were for the priest to weare in his ministration the glory of them is specified to be the outward beauty that they were of glod silk purple c. Solomon in his glory was not like a lily in the field but wherin Mat 6. Solomons glory cōsisted no man is ignorāt that is in his outward pompe riches seruice honourable retinew the adifice of his Temple the world did admire him So it is plaine that the priesthoode of Israel the glory of it consisted in the riches of the Temple the large possessions of the Leuites their authority and worldly reputation the high Priest being next in place of honour vnto the king But how the ministery of the Gospel should exceede them in glory the