Selected quad for the lemma: king_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
king_n	aaron_n	abraham_n	bless_v	39	3	8.4502	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A16049	The Nevv Testament of Iesus Christ, translated faithfully into English, out of the authentical Latin, according to the best corrected copies of the same, diligently conferred vvith the Greeke and other editions in diuers languages; vvith arguments of bookes and chapters, annotations, and other necessarie helpes, for the better vnderstanding of the text, and specially for the discouerie of the corruptions of diuers late translations, and for cleering the controversies in religion, of these daies: in the English College of Rhemes; Bible. N.T. English. Douai.	Martin, Gregory, d. 1582.	1582 (1582)	STC 2884; ESTC S102491	1,123,479	852

Christ in so easie and perfect penance and cleansing of sinnes as that first sacrament of generation did yeld vvhich applieth Christes death in such ample maner to the receiuer that it taketh avvay al paines due for sinnes before committed and therfore requireth no further penance aftervvard for the sinnes before committed al being vvashed away by the force of that Sacrament duely taken S. Augustine calleth the remission in Baptisme Magnam indulgentiam a great pardon Enchirid. c. 64. The Apostle therfore warneth them that if they fall from their faith and from Christes grace and lavv vvhich they once receiued in their Baptisme they may not looke to haue any more that first great and large remedie applied vnto them nor no man els that sinneth after Baptisme though the other penance vvhich is called the Second table after shipvvracke vvhich is a more paineful medicine for sinne then Baptisme requiring much fasting praying and other afflictions corporal is open not onely to other sinners but to al once baptized Heretikes or oppugners of the truth malitiously and of purpose or what way so euer during this life See S. Cypriah ep 52. S. Ambrose vpon this place S. Augustine cont ep Parm. li. 2. c. 13. and ep 50. S. Damascene li. 4. c. 10. 10. God is not vniust It is a vvorld to see vvhat vvringing vvrithing the Protestants make to shift them selues from the euidence of these vvordes vvhich make it most cleere to all not blinded in pride and contention that good vvorkes be moritorious and the very cause of saluation so far that God should be vniust if he rendered not heauen for the same Reuera grandis iniustitia Dei saith S. Hierom Si tantùm peocata puniret bona opera non susciperet That is In deede great vvere Gods iniustice ● if he vvould onely punish sinnes and vvould not receiue good vvorkes Li. 2. cont Iouin c. 2. CHAP. VII To proue the Priesthod of Christ incomparably to excel the priesthod of Aaron and therfore that Leuitical priesthod novv to cease and that lavv also vvith it he scanneth euery vvord of the verse alleaged out of the Psalme Our Lord hath svvorne thou art a Priest for euer according to the order of Melchisedec verse 1 FOR this ″ Melchisedec the king of Salem Priest of the God most high * vvho mette Abraham returning from the slaughter of the kings and blessed him ✝ verse 2 to vvhom also Abrahā deuided tithes of al first in deede by interpretation the king of iustice then also king of Salem vvhich is to say king of peace ✝ verse 3 ″ vvithout father without mother vvithout genealogie hauing neither beginning of daies nor end of life but likened to the sonne of God continueth a priest for euer ✝ verse 4 And ″ behold hovv great this man is to vvhom also Abraham the Patriarke gaue ″ tithes of the principal things ✝ verse 5 And certes * they of the sonnes of Leui that take the priesthod haue commaundement to take tithes of the people according to the Lavv that is to say of their brethren albeit them selues also issued out of the loines of Abraham ✝ verse 6 but he vvhose generation is not numbered among them tooke tithes of Abraham and blessed him that had the promises ✝ verse 7 But vvithout al contradiction that vvhich is lesse ″ is blessed of the better ✝ verse 8 And here in deede men that die receiue tithes but there he hath vvitnes that he liueth ✝ verse 9 And that it may so be said by Abraham Leui also which receiued tithes vvas tithed ✝ verse 10 for as yet he vvas in his fathers loines vvhen Melchisedec mette him ✝ verse 11 If then consummation vvas by the Leuitical priesthod for vnder it the people receiued the Lavv ″ vvhat necessitie vvas there yet an other priest to rise according to the order of Melchisedec and not to be called according to the order of Aaron ✝ verse 12 For the priesthod being ″ translated it is necessarie that a translation of the Lavv also be made ✝ verse 13 For he on vvhom these things be said is of an other tribe of the vvhich none attended on the altar ✝ verse 14 For it is manifest that our Lord sprung of Iuda in the which tribe Moyses spake nothing of priestes ' ✝ verse 15 And yet it is much more euident if according to the similitude of Melchisedec there arise an other priest ✝ verse 16 which vvas not made according to the Lavv of the carnal commaundement but according to the povver of life indissoluble ✝ verse 17 For he vvitnesseth That thou art ″ a priest for euer according to the order of Melchisedec ✝ verse 18 Reprobation certes is made ″ of the former cōmaundement because of the vveakenesse and vnprofitablenesse thereof ✝ verse 19 For the Lavv brought nothing to perfection but an introduction of a better hope by the vvhich vve approche to God ✝ verse 20 And in as much as it is not vvithout an othe the other truely vvithout an othe vvere made priestes ✝ verse 21 but this ″ vvith an othe by him that said vnto him Our Lord hath svvorne and it shal not repent him thou art a priest for euer ✝ verse 22 by so much is IESVS made a suretie of a better testamēt ✝ verse 23 And the other in deede vvere made priestes ″ being many because that by death they vvere prohibited to continue ✝ verse 24 but this for that he continueth for euer hath an euerlasting priesthod ✝ verse 25 vvhereby he is able to saue also for euer going ' by him self to God alvvaies liuing to make intercession for vs. ✝ verse 26 For it vvas seemely that vve should haue such a high priest holy innocent impolluted separated from sinners and made higher then the heauens ✝ verse 27 vvhich hath not necessitie daily as the priestes first * for his ovvne sinnes to offer hostes then for the peoples for ″ this he did once in offering him self ⊢ ✝ verse 28 For the Lavv appointeth priestes them that haue infirmitie but the vvord of the othe vvhich is after the Lavv the Sonne for euer perfected ANNOTATIONS CHAP. VII 1. Melchisede● The excellencie of this person vvas so great that some of the antiquity tooke him to be an Angel and some the holy Ghost Vvhich opinion not onely the Hebrues that auouch him to be Sem the sonne of Noë but also the cheefe fathers of the Christians do condemne not doubting but he vvas a mere man and a Priest and a king vvhosoeuer he vvas for els he could not in office and order and sacrifice haue been so perfect a type and resemblance of our Sauiour as in this Chapter and other is shevved 3. Without father Not that he vvas vvithout father and mother saith S. Hierom ep 126 for Christ him self vvas not vvithout father according to his diuinity not vvithout mother in

his humanity but for that his petigree is not set out in the Genesis as the genealogie of other Patriarches is but is sodenly induced in the holy historie no mention made of his stocke tribe beginning or ending and therfore in that case also resembling in a sort the sonne of God vvhose generation vvas extraordinarie miraculous and ineffable according to both his natures lacking a father in the one and a mother in the other his person hauing neither beginning nor ending and his kingdom and Priesthod specially in him self and in the Church being eternall both in respect of the time past and the time to come as the said Doctor in the same epistle vvriteth 4. Behold To proue that Christes Priesthod far passeth the Priesthod of Aaron and the Priesthod of the nevv Testament the Priesthod of the old lavv and consequently that the sacrifice of our Sauiour and the sacrifice of the Church doth much excel the sacrifices of Moyses lavv he disputeth pro●oundly of the preeminences of Melchisedec aboue the great Patriarch Abraham vvho vvas father of the Leuites 4. Tithes The first preeminence that Abraham paied tithes and that of the best and most cheefe things that he had vnto Melchisedec as a duety and homage not for him self onely in person but for Leui vvho yet vvas not borne and so for the vvhole Priesthod of Leuies stocke acknovvledging thereby Melchisedec not onely to be a Priest but his Priest and Superior and so of al the Leuitical order And it is here to be obserued that vvhereas in the 14 of Genesis vvhence this holy narration is taken both in the Hebrue and in the 70 it standeth indifferent or doubtfull vvhether Melchisedec paied tithes to Abraham or tooke tithes of him the Apostle here putteth al out of controuersie plainely declaring that Abraham paid tithes to the other at the inferiour to his Priest and Superior And touching paiment of tithes it is a natural duety that men ovve to God in al lavves and to be giuen to his Priests in his behalfe for their honour and liuelihod Iacob promised or vovved to pay them Gen. 28. Moyses appointed them Leuit. 27. Num. 18. Deut. 12. 14. 26. Christ confirmeth that duety Mat. 23 and Abraham specially here giueth them to Melchisedec plainely thereby approuing them or their equiualent to be due to Christ and the Priesthod of the nevv Testament much more then either in the lavv of Moyses or in the lavv of Nature Of vvhich tithes due to the Clergie of Chrises Church see S. Cyprian ep 66. S. Hierom ep 1 c. 7. and ep 2 c. 5. to Hellodorus and Nepolianus S. Augustine ser 119 de tempore 7. Is blessed of the better The second preeminence is that Melchisedec did blesse Abraham vvhich vve see here S. Paul maketh a great and soueraine holy thing grounding our Sauiours prerogatiue aboue the vvhole order of Aaron therein and vve see that in this sort it is the proper act of Prieshod ● and that vvithout al controuersie as the Apostle saith he is greater in dignitie that hath authority to blesse then the person that hath not and therfore the Priests vocation to be in this behalfe far aboue any earthly king vvho hath not povver to giue benediction in this sacred maner neither to man nor other creature As here Melchisedec so Christ blessed much more and so haue the Bishops of his Church done and do Vvhich no man can maruel that our forefathers haue so highly esteemed and sought for if he marke the vvonderful mysterie and grace thereof here expressed 〈…〉 also vvhich here taketh blossing of Melchisedec him self though in an inferior sort blessed his sonnes as the other Patriarches did and fathers do their children by that example 11. If consummation The principal proposition of the vvhole epistle and al the Apostle discourse is inserted grounded vpon the former prerogatiues of Melchisedec aboue Abraham and Leul that is that the end perfection accomplishment and consummation of al mans dueties and debtes to God by the general redemption satisfaction full price and perfect ransom of al mankind vvas not atchieued by any or al the Priests of Aarons order not by any sacrifice or act of that Priesthod or of al the lavv of Moyses vvhich vvas grounded vpon the Leuitical Priesthod but by Christ and his Priesthod vvhich is of the order and rite of Melchisedec 11. What necessitie This disputation of the preeminence of Christes Priesthod aboue the Leuitical order is against the erroneous persuasion of the Ievves that thought their lavv Priesthod and sacrifices to be euerlasting and to be sufficient in them selues vvithout any other Priest then Aaron and his successors and vvithout al relation to Christes Passion or any other redemption or remission then that vvhich their Leuitical offices did procure not knovving that they vvere all figures of Christes death and to be ended and accomplished in the same Vvhich point vvell vnderstood and kept in mind vvill cleere the vvhole controuersie betvvixt the Catholikes and Protestants concerning the sacrifice of the Church for the scope of the Apostles disputation being to auouch the dignity preeminence necessitie and eternal fruite and effect of Christes Passion he had not to treate at all of the other vvhich is a sacrifice depending of his Passion specially vvriting to the Hebrues that vvere to be instructed and reformed first touching the sacrifice of the Crosse before they could fruitfully heare any thing of the other though in couert and by most euident sequele of disputation the learned and faithfull may easily perceiue vvherevpon the said Sacrifice of the Church vvhich is the Masse is grounded And therfore S. Hierom saith ep 126 that al these commendations of Melchisedec are in the type of Christ euius profectus Ecclesiae sacramenta sunt 12. Translated Note vvel this place and you shal perceiue thereby that euery lavvful forme and manner of lavv state or gouernement of Gods people dependeth on Priesthod riseth standeth falleth or altereth vvith the Priesthod In the lavv of Nature the state of the people hanged on one kind of Priesthod in the lavv of Moyses of an other in the state of Christianity of an other and therfore in the former sentence the Apostle said that the Ievvish people or Commonvvealth had their lavv vnder the Leuitical Priesthod and the Greeke more properly expresseth the matter that they vvere legitimated that is to say made a lavvful people or communitie vnder God by the Priesthod for there is no iust nor lavvful Commonvvealth in the vvorld that is not made legal and Gods peculiar and distinguished from vnlavvful Commonvveales that hold of false goddes or of none at al by Priesthod Vvherevpon it is cleere that the nevv lavv and al Christian peoples holding of the same is made lavvful by the Priesthod of the nevv Testament and that the Protestants shamefully are deceiued and deceiue others that vvould haue Christian Commonvveales to lacke

him wel fare thee good and faithful seruant because thou hast been faithful ouer a fevv things I vvil place thee ouer many things enter into the ioy of thy lord ⊢ ✝ verse 24 And he also that had receiued the one talent came forth and said Lord I knovv that thou art a hard man thou reapest vvhere thou didst not sovv and gatherest vvhere thou stravvedst not ✝ verse 25 and being afraid I vvent and hid thy talent in the earth behold loe here thou hast that vvhich thine is ✝ verse 26 And his lord ansvvering said to him Naughtie and sloughtful seruant thou didst knovv that I reape vvhere I sovv not gather vvhere I stravved not ✝ verse 27 thou oughtest therfore to haue committed my money to the bankers and comming I might haue receiued mine ovvne ● vvith vsurie ✝ verse 28 Take ye avvay therfore the talent from him and giue it him that hath ten talents ✝ verse 29 For to * euery one that hath shal be giuen and he shal abound but from him that hath not that also vvhich ● he seemeth to haue shal be taken avvay from him ✝ verse 30 And the vnprofitable seruant cast ye out into the vtter darknesse There shal be vveeping and gnashing of teeth ✝ verse 31 And vvhen the sonne of man shal come in his maiestie and al the Angels vvith him then shal he sitte vpon the seate of his maiestie ✝ verse 32 and al nations shal be gathered together before him and he shal ● separate them one from an other as the pastor separateth the sheepe from the goates ✝ verse 33 and shal set the sheepe at his right hand but the goates at his left ✝ verse 34 Then shal the king say to them that shal be at his right hand Come ye blessed of my father possesse you the kingdom prepared for you from the foundation of the vvorld ✝ verse 35 for I vvas an hungred and ● you gaue me to eate I vvas a thirst and you gaue me to drinke ✝ verse 36 I vvas a stranger and you tooke me in naked and you couered me sicke and you visited me I vvas in prison and you came to me ✝ verse 37 Then shal the iust ansvve● him saying Lord vvhen did vve see thee an hungred and fed thee a thirst and gaue thee drinke ✝ verse 38 and vvhen did vve see thee a stranger and tooke thee in or naked and couered thee ✝ verse 39 or vvhen did vve see thee sicke or in prison and came to thee ✝ verse 40 And the king ansvvering shall say to them Amen I say to you as long as you did it to one of these my least brethren you did it to me ✝ verse 41 Then he shal say to them also that shal be at his left hand ● Get ye avvay from me you cursed into fire euerlasting vvhich vvas prepared for the Deuil and his angels ✝ verse 42 for I vvas an hungred and you ● gaue me not to eate I vvas a thirst and you gaue me not to drinke ✝ verse 43 I was a stranger and you tooke me not in naked and you couered me not sicke and in prison and you did not visite me ✝ verse 44 Then they also shall ansvver him saying Lord vvhen did vve see thee an hungred or a thirst or a stranger or naked or sicke or in prison and did not minister to thee ✝ verse 45 Then he shal ansvver them saying Amen I say to you as long as you did it not to one of these lesser neither did you it to me ✝ verse 46 And these shal goe into punishment euerlasting but the iust into life euerlasting ⊢ ANNOTATIONS CHAP. XXV 1. Virgi●s These virgins fiue wise and fiue foolish signifie that in the Church militant there be good and bad which bad shal be shut out at the later day although they haue lampes that is faith as the other because their lampes are out that is their faith is dead without charity and good workes to lighten them Greg. ho. 12. 1. Lampes These lampes lighted be good workes namely of mercy and the laudable conuersation which shineth before men Aug. ep 120 c. 33. 3. Oyle This oyle is the right inward intention directing our workes to Gods glorie and not to the praise of our selues in the sight of men Aug. ep 120 c. 33. 27. With vsurie Vsurie is here taken for the lawful gaine that a man getteth by wel employing his goods When God geueth vs any talent or talents he looketh for vsurie that is for spiritual increase of the same by our diligence and industrie 29. That which he seemeth to haue He is said to haue Gods gifts that vseth them and to such an one God wil increase his giftes He that vseth them not seemeth to haue rather then ●ath them and from him God wil withdraw that which before he gaue 32. Separate Lo here is the separation for in the Church militant they liued both together As for Heretikes they went out of the Church before and separated them selues and therfore are not to be separated here as being iudged already 34. Come ye 41 get ye away It is no incongruity that God should say Goe into euerlasting fire to them that by their free wil haue repelled his mercie and to the other Come ye blessed of my father take the kingdom prepared for them that by their free wil haue receiued faith and confessed their sinnes and done penance Aug. li. 2 act cum Fel. Manich. c. 8. 35. You gaue me Hereby we see how much almes-deedes and al workes of mercy preuaile towardes life euerlasting and to blot out former sinnes Aug. in Ps 49. 42. Gaue me not He chargeth them not here that they beleeued not but that they did not good workes For such did beleeue but they cared not for good workes as though by dead faith they might haue come to heauen Aug. defid op c. 15. ad Dulcit q. 2. to 4. CHAP. XXVI To the Councel of the Iewes Iudas by occasion of Marie Magdaelens ●intmēt doth sell him for litle 17 After the Paschal lambe 26 he giueth them that bread of life promised Io. 6. in a mystical Sacrifice or Separation of his Body and Bloud 31 And that night he is after his prayer 47 taken of the Iewes men Iudas being their captaine and forsaken of the other eleuen for feare 57 is falsely accused and impiously condemned of the Iewes Councel 67 and shamefully abused of them 69 and thrise de●ied of Peter Al euen as the Scriptures and him self had often foretold verse 1 AND it came to passe vvhen IESVS had ended al these vvordes he said to his Disciples ✝ verse 2 You knovv that after tvvo dayes shal be Pasche and the Sonne of man shal be deliuered to be crucified ✝ verse 3 Then vvere gathered together the cheefe Priestes and auncients of the people into the court of the high priest vvho

the king ✝ verse 18 Seruants be subiect in al feare to your maisters not only to the good modest ″ but also to the vvaivvard ✝ verse 19 For this is thanke if for cōscience of God a man sustaine sorovves suffering vniustly ✝ verse 20 For vvhat glorie is it if sinning and buffeted you suffer but if doing vvel you sustaine patiently this is thanke before God ✝ verse 21 For vnto this are you called because Christ also suffred for vs ' leauing you ' an example that you may folovv his steppes ✝ verse 22 vvho did no sinne neither vvas guile found in his mouth ✝ verse 23 vvho vvhen he vvas reuiled did not reuile vvhen he suffred he threatened not but deliuered him self to him that iudged him vniustly ✝ verse 24 vvho him self * bare our sinnes in his body vpon the tree that dead to sinnes we may liue to iustice by vvhose stripes you are healed ✝ verse 25 For you vvere as sheepe straying but you be conuerted novv to the Pastor and Bishop of your soules ⊢ ANNOTATIONS CHAP. II. ● Spiritual hostes Here vve see that as he speaketh of spiritual hostes vvhich euery Christian man offereth so he speaketh not properly of priesthod vvhen he maketh al Priests but of a spiritual priesthod Which spiritual priesthod vvas also in al the Iewes but the priesthod properly so called vvas onely in the sonnes of Aaron and they offered the sacrifices properly so called vvhich none besides might offer 13. Be subiect Not onely our Maister Christ but the Apostles and al Christians vvere euer charged by such as thought to bring them in hatred vvith Princes vvith disobedience to kings and temporal Magistrates therfore both * S. Paul and this Apostle do specially vvarne the faithful that they giue no occasiō by their il demeanure to secular Princes that the Heathen should count them disobedient or seditious vvorkers against the States of the vvorld 13. To euery humans creature So he calleth the temporal Magistrate elected by the people or holding their Souerainty by birth carnal propagation ordained for the vvorldly vvealth peace and prosperitie of the subiects to put a difference betvvixt that humane Superiority and the spiritual Rulers and regiment guiding and gouerning the people to an higher end and instituted by God him self immediatly for Christ did expresly constitute the forme of regiment vsed euer since in the Church He made oue the cheese placing Peter in the Supremacie he called the Apostles and Disciples giuing them their seueral authorities Aftervvared * God guided the lot for choise of S. Marthias in Iudas place and the Holy Ghost expresly and namely seuered and chose Paul and Barnabas vnto their Apostolical function and generally the Apostle faith of al spiritual Rulers The holy Ghost hath placed you to rule the Church of God And although al povver be of God and kings rule by him yet that is no othervvise but by his ordinarie concurrence and prouidence vvhereby he procureth the earthly cōmodity or vvealth of men by maintaining of due superiority and subiection one tovvards an other and by giuing povver to the people and Commonvvealth to choose to them selues some kinde or forme of Regiment vnder vvhich they be content to liue for their preseruation in peace and tranquillity But Spiritual superiority is far more excellent as in more excellent ●ort depending not of mans ordinance election or as this Apostle speaketh creation but of the Holy Ghost vvho is alvvaies resident in the Church vvhich is Christs body mystical and therfore an other manner of Commonwealth then the earthly concurring in singular sort to the creation of al necessarie Officers in the said Church euen to the vvorlds end as S. Paul vvriteth to the Ephesians Lest therfore the people being then in so precise sort alvvaies vvarned of the excellencie of their Spiritual gouernours * and of their obedience tovvard them might neglect their dueties to Temporal Magistrates specially being infidels and many times tyrants and persecutors of the faith as Nero and other vvere then therfore S. Peter here vvarneth them to be subiect for their bodies and goods and other temporal things euen to the vvorldly Princes both infidels and Christians vvhom he calleth humane creatures 13. To the king as excelling Some simple heretikes other also not vnlearned at the begining for lacke of better places vvould haue proued by this that the king vvas head of the Church and aboue al Spiritual rulers and to make it ●ound better that vvay they falsely translated it To the king as to the cheefe head In the Bible of the yere 1562. But it is euident that he calleth the king the precellent or more excellent in respect of his Vicegerents vvhich he calleth Dukes or Gouernours that be at his appointment and not in respect of Popes Bishops or Priests as they haue the rule of mens soules vvho could not in that charge be vnder such kings or Emperours as the Apostle speaketh of no more then the kings or Emperours then could be heads of the Church being Heathen men and no members thereof much lesse the cheefe members See a notable place in S. Ignatius ep ad Smyrnenses vvhere he exhorteth them first to honour God next the Bishop then the king This is an inuincible demōstration that this text maketh not for any spiritual claime of earthly kings because it giueth no more to any Prince then may and ought to be done and graunted to a Heathen Magistrate Neither is there any thing in al the nevv Testament that proueth the Prince to be head or cheefe gouernour of the Church in spiritual or Ecclesiastical causes more then it proueth any heathen Emperour of Rome to haue been for they vvere bound in temporal things to obey the heathen being lavvful kings to be subiect to them euen for conscience to keepe their temporal lavves to pay them tribute to pray for them and to doe al other natural duties and more no scriptures binde vs to doe to Christian kinges 16. Not as hauing There vvere some Libertines in those daies as there be novv that vnder pretence of libertie of the Gospel sought to be free from subiection and lawes of men as now vnder the like vvicked pretence Heretikes refuse to obey their spiritual rulers and to obserue their lawes 18. But also the vvaivvard The Vviclefistes and their folovvers in these daies sometimes to moue the people vnto sedition hold and teach that maisters and magistrates lose their authoritie ouer their seruants and subiects if they be once in deadly sinne and that the people in that case neede not in conscience obey them Vvhich is a pernicious and false doctrine as is plaine by this place vvhere vve be expresly commaunded to obey euen the il-conditioned vvhich must be alvvaies vnderstood if they commaund nothing against God for then this rule is euer to be folovved Vve must obey God