Selected quad for the lemma: judgement_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
judgement_n	aaron_n	according_a	israel_n	16	3	6.4707	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A73418	Roger Widdringtons last reioynder to Mr. Thomas Fitz-Herberts Reply concerning the oath of allegiance, and the Popes power to depose princes wherein all his arguments, taken from the lawes of God, in the Old and New Testament, of nature, of nations, from the canon and ciuill law, and from the Popes breues, condemning the oath, and the cardinalls decree, forbidding two of Widdringtons bookes are answered : also many replies and instances of Cardinall Bellarmine in his Schulckenius, and of Leonard Lessius in his Singleton are confuted, and diuers cunning shifts of Cardinall Peron are discouered.	Preston, Thomas, 1563-1640.	1619 (1619)	STC 25599; ESTC S5197	680,529	682

Iudges within the gates doe not agree the Iewes ought to haue recourse did consist only of Priests and not of temporall but of spirituall Iudges and that the Iudge mentioned in this place they ought obey was either the high Priest himselfe or rather some other inferiour Priest subordinate to him neuerthelesse he cannot prooue from hence as he pretendeth that the highest tribunall for iudgement not only for spirituall but also for politicall and temporall causes was in the hands of the high Priest For all that is ordained for the Priests and Iudges to do in this place of Deuteronomie is only to decide determine and declare the doubts and difficulties of the law to whose commandement and decree euery man was bound by the expresse law of God vnder paine of death to stand but to decide and declare what is the law of God to instruct the people therin and to command the people to obey their declaration instruction commandement is not a temporall but a pure spirituall cause as well obserueth Abulensis in cap. 11. Num. q. 23. 24. in cap. 18. Exodi q. 5.8 11. 16 And what Catholike man will deny that the spirituall Pastours of the Church of Christ haue also authoritie to declare and determine what is the law of God when any doubt or difficulty shall arise and to command all Christians euen temporall Princes who are subiect to them in spirituals to obey their decree and determination and yet from hence it can not be rightly inferred in that manner as my Aduersarie from those words of Deuteronomie would conclude that the highest tribunall for iudgement in the new law not only for spirituall but also for politicall and temporall causes is in the hands of the chiefe spirituall Pastour for that to decide and determine what is the law of Christ and to command Christian Princes to obey their decision and determination is not a temporall but a meere spirituall cause 17 But if my Aduersarie had prooued as he hath not that the Priests of the old law had authoritie not only to interpret the law and to command the people to follow their interpretation but also to pronounce the sentence of death and to execute the same against those who should not obey their declaration and decree then hee had said something to the purpose for to inflict temporall punishments and to pronounce the sentence of death and to execute or inflict the same for what crime soeuer it be either temporal or spiritual is a temporal not a spiritual actiō I say to inflict temporal punishmēts c. For as I haue often said to impose or enioine temporal punishments and to command temporall Iudges to do iustice according to the law by punishing malefactours with corporall death if it be so ordained by the law may if it be done for a spiritual end be a spiritualactiō belonging to the authority of spiritual Pastors Neither can my Aduersarie prooue that the Iudge who was to giue sentence of death against those who either did not obey the commandement of the Priest and the decree of the Iudge or committed any other crime worthie of death by the law as blasphemie adulterie Sodomie c. was either a Priest or a temporall Iudge who had his authoritie deriued from the high Priest as he was a Priest I say as he was a Priest for that sometimes the chiefe temporall Iudge as I obserued before out of the Glosse was also a Priest as in the time of Holy Moyses and the Machabees and then he had authoritie to giue sentence of death not as he was a Priest but as hee was a temporall Prince or Iudge 18 Wherefore to little purpose is that which Mr. Fitzherbert immediately addeth Besides that saith he m Pap. 71. nu 6. afterwards God commanded the people exactly to obey the Priests Deut. 24. without mention of any other Iudge threatening to punish them him selfe in case they should transgresse the same saying Obserua diligenter c. Obserue diligently that thou incurre not the plague of Leprosie but shalt doe whatsoeuer the Priests of the Leuitical stocke shal teach thee according to that which I commanded them and doe thou fulfill it carefully So said Almightie God And to mooue them the rather to this exact obedience which he commanded he added presently Remember what our Lord God did to Mary in the way when you came out of Egypt that is to say how seuerely God punished Mary the Prophetesse sister to Moyses for her disobedience to him was stroken with leprosie for the same by which example Almightie God did notably inculcate vnto the people the necessitie of their obedience to the Priest and the danger of his indignation and seuere punishment which they should incurre by neglecting their dutie therein Thus said I in my Supplement and hauing prooued afterwards most n Nu. 12. 13. 14. 15. 16. 17. amply that God gaue also to the high Priest not only a soueraignitie of authoritie but also an infallibilitie of doctrine iudgement in causes of doubts and controuersies euen of temporall matters and hauing also shewed the great priuiledges of the Leuites and Priests who were separated wholly c. 19 But what followeth from all this No man maketh any doubt but that the Priests of the old law were to be obeyed in those things wherein they had authoritie to comand as likewise neither Mr. Fitz. can make any doubt but that the cōmandement of the temporall Prince or Iudge was exactly to be followed in those things wherein they had authoritie to command True it is that the Priests were the chiefe interpreters of the law of God in the old Testament according to those words of the Prophet Malachie The lippes of the Priest shall keepe knowledge Malach. cap. 2. and the law they shall require of his mouth because he is the Angell or Messenger of the Lord of Hosts and that it belonged to the Priests to declare whether one was infected with leprosie or no But from hence it can not rightly be concluded that it belonged to the Priests as they were Priests but to the temporall Iudges of the people or to the children of Israel that is the whole multitude from whom the temporarall Iudges had commonly their election and authoritie to giue sentence of death and to inflict any temporall punishment appointed by the law And therefore although God ordained Leuit. 13. that Aaron or any one of his sonnes should declare and iudge who was infected with leprosie and after his declaration and iudgement that he was a leaper he should be separated yet it belonged to the children of Israel not as they were ministers of the Priests but of God who was their King and ordained that punishment to separate him and cast him out of the campe according to that of Num. 5. And the Lord spake to Moyses saying Command the children of Israel that they cast out of the campe euery leaper and

fiftie men did oppose against him And also the three Princes of the tribe of Reuben to wit Dathan Abiron and Hon for the high Priesthood saying that hee gaue it vniustly to Aaron to wit in giuing all things to his kinred and he purged himselfe saying in this you shall know that our Lord hath sent mee to doe all things that you see Num. 16. and that I haue not forged them of my owne mind if they shall die the accustomed death of men our Lord hath not sent me Also before in the same Chapter Core said to Moyses and Aaron Let it suffice you that all the multitude consisteth of holy ones and our Lord is among them why lift you vp your selues aboue the people of our Lord But if Moyses had beene a Lord or a King no man could haue said this vnto him for that hee who was a Lord might haue lifted himselfe vp yea there is no greater lifting vp then to be a Lord. Thus Abulensis 40 And although Moyses alone did iudge the people without the helpe of any other Iudges who were subordained to him vntill Iethro father in law to Moyses came vnto him into the desert of Sin neere to the mount Sinai which happened either in the ende of the first yeere or in the beginning of the second since their departure out of Aegypt after that the law was giuen to Moyses in the mount Sinai yet afterwards by the aduise of Iethro who perceiuing that Moyses could not long sustaine so great a burden as to iudge himselfe alone the whole people of Israel sitting in iudgement from morning vntill night he was perswaded to impart the burden thereof to others and so choosing substantiall men out of all Israel he appointed them Princes of the people Tribunes and Centurians and Quinquagenarians and Deanes who iudged the people at all times and whatsoeuer was of greater difficultie they referred to Moyses they themselues iudging only the easier causes 41 But because these Iudges who were all subordinate to Moyses iudged onely of smaller causes and all matters of difficultie were referred to Moyses hee was neuerthelesse ouermuch troubled and therefore not long after at the sepulcher of Concupiscence Num. 11. almightie God at the request of Moyses appointed seuentie men of the ancients of Israel whom Moyses had chosen to assist him to whom hee gaue also the spirit of prophecie and to them were committed those things which did peculiarly belong to Moyses to wit that they should iudge of great matters as Moyses did for the iurisdiction of the 70. Iudges appointed by the aduise of Iethro who iudged the smaller matters did still remaine and also that they should consult our Lord and giue answeres concerning the questions of the law as Moyses did g Abul q. 24. in c. 11. nu and so that Iurisdiction which before by the aduise of Iethro did onely belong to Moyses was now by the commandement of God giuen to seuentie ancients or Elders who also were not Priests or Leuites but Lay-men chosen out of the ancients of Israel h Abul q. 61. and yet they had Iurisdiction both in spirituall and temporall causes i Abul q. 24. And after these seuentie men were appointed to helpe Moyses hee neuer complained in all the fortie yeeres that the Israelites were in the wildernesse that hee was burdened with the multitude of so many causes of the people k Abul q. 23. Num. 27. 42 Now to succeede Moyses and to bee the Captaine and Prince of all the people God appointed Iosue the sonne of Nun Moyses yet liuing And he was truly a Prince of the people for at his commandement not only the people but also Eleazar the high Priest were moued yet he was not a King but a Prince or Captaine neither also had he authoritie to iudge saith Abulensis but Iudges were appointed otherwise Neither is this against that which God commanded Numer 27. Abulensis q. 19. in cap. 8. Iudic. that as well Eleazar as all Israel were mooued at the commandement of Iosue because this is to be vnderstood concerning those things which appertained to warre and because all or the chiefe time of Iosue was in making warre by subduing the people of Chanaan therefore the power of Iosue was great Yet he was neuer called Lord or King 43 After the death of Iosue God raised other Princes of the people who were called Iudges or Sauiours Iudic. 2. and 3. neither were they Kings but their Princedome or principalitie was lesser neither were they called Lords as it appeareth Iudic. 8. when all the men of Israel said to Gedeon haue thou dominion ouer vs and thy sonne and thy sonnes sonne because thou hast deliuered vs from the hand of Madian To whom hee said I will not domineere or haue dominion ouer you neither shall my sonne haue dominion ouer you but the Lord shall haue dominion ouer you and yet Gedeon was a Captaine in the warres and a Iudge of the people of Israel and this principalitie or gouernment of the Iudges did continue for a long time together to wit for aboue 340. yeeres to the time of Samuel who was the last of the Iudges in whose time the Israelites desired a King as other nations had 44 After the Iudges the Kingly gouernment or principalitie did succeede For the people desired of Samuel a King and God commanded that hee should appoint Saul to bee a King ouer them and this principalitie or Kingly gouernment did endure a long time to wit to the captiuitie of Babylon when Sedechias was King 4. Reg. 45. After the returne of the Iewes from Babylon they had no King but the high Priests as Abulensis saith were the Princes of the people and this principalitie continued vntill the birth of Christ. Abulensis q. 91 in cap. ● Math. Neuerthelesse for a certaine time before the Natiuitie of Christ the high Priests who were Princes of the people did take the Kingly name and diademe and they did continue so vntill the time of Herod the stranger who killed his father in law Hircanus who was the high Priest and King and by the power of the Romanes was made himselfe the King of the Iewes and at this time Christ our Sauiour was borne and how the authoritie of Kings was greater then of the Iudges See beneath nu 52. seq 46 Lastly the Iewes not onely in the time of their Kings but also of Moyses Iosue and the Iudges had other Princes who had great authority and priuiledges among the people of Israel Q 5 in cap. 5. 1. Paralip See Abulensis q. 6. 7. in c. 5. 2. Paralip of which their rights and priuiledges Abulensis treateth at large For all the people of Israel were diuided into tribes families and houses all which are names of companies or congregations and they differ in this that one company is greater an other lesse and one doth containe or is contained in the other And first all the