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	anoint_v	gladness_n	48	3	10.6775	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A01814	Moses and Aaron Ciuil and ecclesiastical rites, vsed by the ancient Hebrewes; obserued, and at large opened, for the clearing of many obscure texts thorowout the whole Scripture. Herein likevvise is shewed what customes the Hebrewes borrowed from heathen people: and that many heathenish customes, originally haue beene vnwarrantable imitations of the Hebrewes. By Thomas Godwyn, B.D.	Goodwin, Thomas, 1586 or 7-1642.	1625 (1625)	STC 11951; ESTC S103106	195,098	343

agreed In their consecration they differed 1. a Hinc Sacerdos summus in fonte legitur Sacerdos vnctus Leu. 4. 5. Ionathan habet Sacerdos magnus vel summus Disertè Aben Esra Sacerdos magnus ipse est Sacerdos vnctus Lyranus adhuc clarius Sacerdos vnctus est Sacerdos magnus quia inferiores Sacerdotes non vngebantur c. The High-Priest was anointed the materials of this chrisme or ointment are prescribed Exod. 30. 23. It was powred vpon Aarons head Leuit. 8. 12. It ran downe to his beard and to the border of his garments Psal 133. 2. The second Priests were onely sprinkled with this Oyle mixed with the bloud of the Sacrifice Leuit. 8. 30. In this was typed out the vnction of our Sauiour who was anointed with the oyle of gladnesse aboue his fellowes Psal 45. 8. Hee was anointed aboue his fellowes Extensiuè and Intensiuè Extensiuè for though Aaron was anointed Priest Saul anointed King Elisha anointed Prophet Melchisedek King and Priest Moses Priest and Prophet Dauid King and Prophet yet none saue onely Christ King Priest and Prophet Intensiuè he was anointed we sprinkled He was full of grace and truth Iohn 1. 14. And from his fulnesse we receiue grace for grace Vers 16. And all Christians especially Ministers are vnto God the sweet sauour of Christ 2 Cor. 2. 15. Secondly they differed in their garments which were a necessary adiunct to their consecration The High-Priest wore at the time of his ordinary ministration in the Sanctuary eight garments Exod. 28. First Breeches of linnen put next vpon his flesh 2. A Coat of fine linnen put ouer the breeches 3. A girdle imbroidered of fine linnen blew purple and scarlet wherewith the coat was girded 4. A Robe all of blew with seuenty two bells of gold and as many Pomegranates of blew purple and scarlet vpon the skirts thereof this was put ouer the coat and girdle 5. An Ephod of gold and of blew purple scarlet and fine linnen curiously wrought on the shoulders thereof were two faire Beryll stones engrauen with the names of the twelue Tribes of Israel This Ephod was put ouer the Robe and girded thereto with a curious girdle made of the same 6. A Brest-plate wrought of gold blew purple scarlet and fine linnen which being a spanne square was fastned by golden chaines and ringes vpon the Ephod herein were set twelue seuerall stones on which the names of the twelue Tribes were engrauen Moreouer in this brest-plate were the Vrim and Thummim placed 7. A Miter offine linnen sixteene Cubits long wrapped about his head 8. A plate of pure gold or holy crowne two fingers broad whereon was grauen Holinesse to the Lord this was tied with a blew lace vpon the forefront of the Miter These eight garments the High-Priest vsed in his ordinary ministration and they are termed by the Rabbies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bigde Zahab Vestimenta aurea Golden vestments because of their richnesse in comparison of other extraordinary garments which he wore only once a yeere when he entred into the Holy of Holies vpon the propitiation day Leuit. 15. 4. 23. These latter are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bigde laban Vestimenta alba White garments they were in number foure 1. A linnen breeches 2. A linnen coat 3. A linnen girdle 4. A linnen Miter Leuic 16. 4. In time of the second Temple a Cunaeus lib. 2. de rep Hebr. cap. 7. p. 222. because the Chrisme or holy oyle could not be found therefore as formerly in respect of his vnction the High-Priest was called by the Talmudists 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mithrabe Mischa Auctus vnctione The annointed so when the oyle was lost in respect of his garments hee was termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mithrabe begadim Auctus vestibus The clothed Those forementioned garments b Moses Kotsensis praecept aff●●m 173. fol. 212. col 3. the High-Priest might not weare abroad in the citie vnlesse some vrgent occasion compelled him as Simeon the iust did when hee went forth to meet Alexander the great In his apparell the threefold office of our Sauiour Christ was shadowed the Crowne signified his Kingly office the Vrim and Thummim and likewise his Bells and Pomegranats his Propheticall office by Vrim and Thummim hee answered as from an Oracle by the Bells was typed the sound of his doctrine by the Pomegranats the sweet sauour of an holy life the names of the twelue Tribes engrauen on the Ephod and the Brest-plate signified his Priestly office presenting vnto God the whole Church for which he maketh intercession Hee knoweth his owne sheepe by name Iohn 10. 3. The inferiour Priests had onely foure garments which they vsed in their ministration 1. A linnen breeches 2. A linnen coat 3. A linnen girdle 4. A linnen bonnet Exod. 28. Thirdly they differed in their mariage The High-Priest might not marry a Widdow nor a diuorced woman nor an harlot but a Virgin Leuit 21. 14. From a Widdow he could not expect the first loue from a diuorced woman hee could not expect the first or iust loue from an harlot neither first iust nor only loue all which Christ whom the High-Priest did herein represent expecteth from his Church The other Priests might lawfully marry a Widdow Leuit. 21. 7. The High-Priest and the inferiour Priests agreed in their consecration in these particulars It was required first that both should be voide of bodily blemish Leuit. 21. 17. Secondly that both should bee presented vnto the Lord at the doore of the Tabernacle Exod. 29. 4. Thirdly that both should bee washed with water Exod. 29. 4. Fourthly that both should bee consecrated by offering vp of certaine Sacrifices Exod. 29. Fifthly that both should haue of the bloud of the other Ramme put vpon the tip of the right care the thumbe of the right hand and the great toe of the right foot Exod. 29. 20. In the time of their consecration certaine peeces of the sacrifice were put into the Priests hand Exod. 29. 9. The ceremony in the Christian Church vsed by the Bishop vnto the Minister in time of ordination that the Bishop giueth the Bible into the hands of the Minister doth much resemble this And both may signifie that no man taketh this honour vnto himselfe but hee that is called of God as was Aaron Heb. 5. 4. Hence consecration in the Hebrew phrase is termed Filling of the hand And contrary to this did Ieroboams Priests whosoeuer would he Filled his owne hand 1 King 13. 33. that is He thrust himselfe into the Priesthood In the discharge of their offices the High-Priest differed from the other Priests First because he only and that but once a yeere entred into the Holy of Holies Exod. 16. 34. Secondly the High-Priest might not mourne for the death of his nearest kinne Leuit. 21. 10 11. The phrases vsed there to expresse mourning are two First vncouering the head Secondly Renting the clothes Of both these somewhat is spoken in the chapter

righteousnesse Secondly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ger schagnar Proselytus portae A proselyte or stranger within thy gates Deut. 14. 21. Of him also wee reade in the fourth Commandement He was suffered to dwell amongst them whence he is also called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Toschab Incola an inhabitant Hee was not circumcised neither did he conforme himselfe to Mosaicall rites and ordinances onely he was tied to the obedience of those commandements which among the Hebrew Doctors goe vnder the name of Noahs seuen Commandements e Sheindler in Pentaglot p. 1530. which they reckon thus 1. Iudgements or punishments for malefactors 2. Blessing the name of God vnder this is contained the keeping of the Sabbath 3. Disclaiming Idolatry 4. Vncouering ones nakednesse 5. Shedding of bloud 6. Robbery 7. Eating of any member of a beast taken from it aliue Of this sort were Naaman the Syrian the Eunuch Cornelius and those of whom wee reade That there were dwelling at Ierusalem Iewes f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Men that feared God of euery Nation vnder heauen Acts 2. 5. Secondly to the making of one to be a Prosclyte of the couenant according to the difference of sex and the difference of times the rites of initiation varied To the making of g Moses Kotsens fol. 40. ●…l 2. a Male Proselyte at first three things were required * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Circumcision 2. A kinde of purification by water 3. The bloud of oblation This oblation was commonly two Turtles or Pigeons To the making of a Woman Proselyte were required onely Purification by water and Oblation h Drusius de tribus sect lib. 2. p. 102. Now because the Iews haue neither Altar nor Sacrifice they say that for the males Circumcision and Purification by water sufficeth and for the females onely Purification by water i Moses Aegyptius in Assure biah Perek 13. fol. 137. vide Serarium trihae●… lib. 2. cap. 2. In Dauids time they say that many thousands of Proselytes were ioyned vnto the Church without Circumcision onely by this Purification Hence we may obserue that a kinde of initiation by water was long in vse among the Iewes though it were not Sacramentall vntill Christ his institution yea therefore it may seeme to haue beene vsed by them because they expected it at the comming of the Messias as appeareth by their comming vnto Iohn questioning not so much his Baptisme as his authority by what authority he baptized Why baptizest thou then if thou be not that Christ nor Elias neither that Prophet Iohn 1. 25. Thirdly the respect borne by the Iewes towards Proselytes was charitable k P. Fag Exod. 22. 21. they vsed no vpbraiding termes towards them saying Remember thy former deeds Notwithstanding it was also prouided l Moses Aegypt lib. ult Iad tract Sanhedrin cap. 2. No Proselyte should be eligible into the Court of their Sanhedrim yea in their common commerce they had a vsuall prouerbe which admonished them of warinesse m Casaubonus aduers Baron p. 27. Vel ad decimam vsque generationem à Proselytis caue Beware of Proselytes to the tenth generation CHAP. IIII. Of their Kings WEE shall reade of three sorts of Kings in the old Test Melchisedek was King and Priest Dauid King and Prophet others simply Kings Melchisedek was King and Priest Dauid King and Prophet The concurrence of Princely Soueraigntie and holy orders in the same man intimates that supreme authority should alwaies be accompanied with care of religion In which respect Ioash when he was anointed King receiued the Testimony or booke of the Law 2 Kings 11. 12. neither did these two meet onely in Melchisedek and Dauid but the same man among the Heathens a Rex Anius Rex idem hominum Phoebique Sacerdos Virg. Aeneid lib. 3. was oftentimes King and Priest And Trismegistus had his name Ter maximus b Alex. Neopolit lib. 2. cap. 6. because he was Philosophus maximus Sacerdos maximus Rex maximus All Kings were not anointed but only those in whom succession was broken and there the first of the family was anointed for his successors except in case of dissention where there was required a renued vnction for the confirmation of his authority For this reason it was that Salomon was anointed as well as Dauid because of the strife betweene him and Adoniah Furthermore Saul and Iehu were anointed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bepac with a Cruse of oyle to shew the short continuance of their kingdomes Dauid and Solomon were anointed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bekeren with an horne of Oyle that is in a plentifull measure to shew the long continuance of their kingdomes As Kings were distinguisht from the people by many Ensignes of honor by their Crowne their Scepter their Throne c. so likewise were they distinguished by their apparell that was the reason that Ahab entring into battle changed his apparell 1 Kings 22. 30. Though purple and white colours were not appropriated vnto Kings c Valer. Max. lib. 1. cap. 6. yet these colours were in chiefe esteeme and principally vsed by them d Alex. ab Alex. lib. 1. cap. 20. yea purple aboue others was affected by the Emperors and Nobility of Rome and white by the Nobilitie of the Iewes whence the Hebrewes terme their Noblemen and such as are of best ranke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chorim Albatos men clad in white and on the contrary men of meaner rank 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chaschucim Sordidatos men clad with a foule garment Hence is that of Saint Iames If there come a man with a gold Ring and in goodly apparell 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a white garment and there come also a poore man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a vile or foule raiment Iam. 2. 2. This may be the reason why when the Iewes accused Christ of treason Pilate his souldiers clad him in purple Matth. 27. 28. and Herod the Tetrarch of Galile put on him a White garment Luke 23. 11. both therein applying themselues to the customes of their owne Countrey and in derision clothing him as a King CHAP. V. The High-Priest Priests Leuites and Nethinims THere were three rankes or degrees of Ministers about the Temple Priests Leuites and Nethinims they may be paralleld with Ministers Deacons and Subdeacons in the Primitiue Church Ouer all these the High-Priest was chiefe In Aaron and his posterity was continued the succession of the Priests the High Priesthood was tied to the line of his first-borne all the rest of his posterity were Priests simply so called or called Priests of the second order 2 King 23. 4. Except Aaron and those that issued from his loynes in whom the series of Priests was continued all the rest of Leui his posteritie were called Leuites Both in the High-Priest and the second or inferior Priests there are two things considerable First their consecration Secondly their Office In both these somewhat they differed somewhat they

the Christian Church The Tabernacle was moueable and but for a time The Temple fixed and permanent the state of the Iewes vanishing to continue in their generations the state of Christians durable to continue vnto the worlds end More principally it shadoweth forth the state of the Church militant here on earth and triumphant in heauen vnto both the Prophet Dauid alludeth Lord who shall soiourne in thy Tabernacle Who shall rest in thine holy mountaine Psal 15. 1. There were in the same tract of ground three hills Sion Moria and mount Caluarie On Sion was the Citie and Castle of Dauid on Moria was the Temple and on mount Caluarie Christ was crucified a Genebrard in Chronog lib. 1. Anno Mundi 3146. But all these three were generally called by the name of Sion whence it is that though the Temple were built on Moria yet the Scripture speaketh of it commonly as if it were on mount Sion In the Temple there are these three things considerable 1. The Sancta Sanctorum the Holy of Holies answerable to our Quire in our Cathedrall Churches Secondly the Sanctum the Sanctuarie answerable to the body of the Church Thirdly the Atrium the Court answerable to the Church-yard In the Holy of Holies there were the golden censer and the Arke of the Testament Heb. 9. 4. In b Sunt qui illud 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 apud Apostolum Heb. 9. 4. referunt ad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vt dicant in tabernaculo secundo quod appellant Sancta Sanctorum fuisse vrnam mannae virgam Aaronis tabulasque foederis videl vrnam virgam ante Arcam ita Moses Kotsensis 210. 1. tabulas autèm in Arca. the Arke there were three things 1. The pot of Manna 2. Aarons rod that budded 3. The tables of the Testament Heb. 9. 4. Thus they were in Moses his time but afterward in the dayes of Solomon only the tables of the law were found in the Arke 1 King 8. 9. The couer of this Arke was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Propitiatory or Mercy seat because it couered and hid the law that it appeared not before God to pleade against man It was a type of Christ who likewise is termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our Propitiatory Rom. 3. 25. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our propitiation 1 Iohn 2. 2. At each end of the Mercy seat stood a golden Chenub each Cherub stretched forth his wings and from betweene them as from an Oracle God gaue his answer Exod. 25. 22. Hence it is that the Lord is said to sit betweene the Cherubims Psal 99. 1. The positure of the Cherubims was such that their faces were each towards the other but both looking downe towards the Mercy seat they fitly shadowed out the people of the Iewes and Christians both looking toward each other but both expecting saluation in Christ onely In the Sanctuary there was the incense altar in the middle and the table with the twelue loaues of shewbread on it on the one side and the candlesticke on the other The incense altar was a type of our praiers Psal 141. 2. And that this Altar must bee once euery yeare sprinkled with the bloud of the sacrifice by the high Priest Exod. 30. 10. it teacheth that our very praiers except they bee purified by the bloud of Christ they are vnauaileable before God The twelue loaues were a type of the twelue Tribes and the candlesticke a type of the word of God In them all wee may see the necessity of both ordinances required Praier and Preaching if wee would bee presented acceptable vnto the Lord The Candlesticke was a type of Preaching Incense of Praier In Moses his Tabernacle there was but one table and one candlesticke in Solomons Temple there were ten Tables and ten Candlesticks as likewise in the Court of the Tabernacle there was but one brazen Lauer in the Court of the Temple there were ten and another great vessell wherein the Priests washed in the Tabernacle there were but two Siluer Trumpets in the Temple there were an hundred and twentie Priests sounding Trumpets The Courts of the Temple at first were but two Atrium sacerdotum the Priests Court and Atrium populi the Peoples Court. In the Priests Court were the brazen Altar for sacrifices and the Lauer for the washing both of the Priests and the sacrifices The Lauer and the Altar situated in the same court signified the same as the water and bloud issuing out of Christs side namely the necesary concurrence of these two graces in all that shall bee saued Sanctification and Iustification Sanctification intimated by the Lauer and Water Iustification by the Altar and bloud The Court for the Priests and the Court for the people c Ioseph l. 8. cap. 3. were separated each from other by a wall of three Cubits high The Court for the people was sometimes called the outward court sometimes the Temple sometimes Solomons Porch because it was built about with porches into which the people retired in rainy weather it had Solomons name either to continue his memory or because the porches had some resemblance of that porch which Solomon built before the Temple 1 Kings 6. 3. Iesus walked in the Temple in Solomons porch Iohn 10. 23. All the people ranne vnto the porch which was called Solomons Act. 3. 11. That is this outward Court In the middest of the peoples Court Solomon made a brazen skaffold for the King 2 Chron. 6. 13. This Court for the people went round about the Temple and though it was one entire court in the daies of Solomon yet afterward it was diuided by a low wall so that the men stood in the inward part of it and the women in the outward This diuision is thought to haue beene made in Iehosaphats time of whom wee reade that hee stood in the house of the Lord before the new Court 2 Chron. 20. 5. that is before the womens Court. There was an ascent of fifteeene steps or staiers betweene the womens Court and the mens d R. Dauid Kimchi Psa 120. vpon these steps the Leuites sung those fifteene Psalmes immediatly following the one hundred nineteenth vpon each step one Psalme whence those Psalmes are entitled Psalmi graduales Songs of degrees In the womens Court stood their treasurie or almes box as appeareth by the poore widowes casting in her two mites into it Luke 21. 1. In Hebrew it is termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Korban the chest of oblations the word signifieth barely an oblation or offering and accordingly Saint Luke 21. 4. faith they all haue of their superfluities cast into the offrings that is into the Korban or chest of offrings In Greeke it was termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when 〈◊〉 commeth the Latine word Gazophylacium A Treasurie That set vp by Iehoiada 2 King 12. 9. seemeth to haue beene different from this and to haue beene extraordinary only for the repairing of the Temple for that stood beside the