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	priest_n	transgress_v	48	3	10.8154	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A17183	Fiftie godlie and learned sermons diuided into fiue decades, conteyning the chiefe and principall pointes of Christian religion, written in three seuerall tomes or sections, by Henrie Bullinger minister of the churche of Tigure in Swicerlande. Whereunto is adioyned a triple or three-folde table verie fruitefull and necessarie. Translated out of Latine into English by H.I. student in diuinitie.; Sermonum decades quinque. English	Bullinger, Heinrich, 1504-1575.; H. I., student in divinity.	1577 (1577)	STC 4056; ESTC S106874	1,440,704	1,172

in the tabernacle to the end that none other tribes should affecte the priesthood at any time thereafter Al which is largely declared in the 16. and 17. Cap of the booke of Numbers Now there was amonge the Leuits a certaine order there were degrées and as it were appointmentes vnto sundrie offices For the Leuites were diuided into three families that is into Cahatites Gersonites and Merarites and they againe were parted into foure orders For first of all out of the familie of Cahat were chosen princes to beare the sway and rule the rest to them the remnaunt of the Cahatites and the other two orders the Gersonites and Merarites were subiecte and did obey the first sorte of Cahatites that were their gouernors For Aaron the chiefe priest with Ithamar and Eleazar his sonnes had the preeminence among the rest For thus we read in the 3. of Numb And thou shalt giue the Leuites vnto Aaron and to his sonnes For they are giuen vnto him of the children of Israel And thou shalt appoint Aaron and his sonns to waite on their priestes office and the straunger that commeth nigh shal be slaine Therein did Aaron the chiefe priest beare the type or figure of Christe the true the best and greatest king and bishop to whome all Christians are subiecte as to their chiefe bishop and head whose dwelling is in heauen And here obserue that all the Leuites did not serue in the tabernacle nor that they al did euery where thorough the land of Israel instruct and teach There were certaine ordinances touching the choice and refusall of those amonge the Leuits that were to be called to the ministerie or priest hood Time will not serue mée to reckon all the lawes appointed for that purpose The chiefe whereof are to be seene in the 21. and 22. Cap. of Exodus In the 8. Chapiter of the booke of Nūbers the age is appointed of them that should be thought fitt for the ministerie that is from the 25. to the 50. yeare of their age The priestes that were called and chosen to the ministerie were also consecrated The maner of consecrating them is farre more large and busie than that I can in fewe wordes declare it By their consecration was meant that they ought to bee adourned with sundrie giftes and indued with holy conuersation that serue the Church in the office of priesthoode For to this doth ●specially belong the annoynting of the priestes which is a type of the holy ghoste where withall vnlesse an Ecclesiasticall minister bee indued hée exerciseth the office to his owne destruction This Ceremoniall annoynting of priestes is set downe by Moses in the 19. of Exod. the 8. of Leuit and the 8. Chapiter of the booke of Numbers To this wée must add also the habite or apparel that the priests did vse The priestes ware when they did not minister in their charge or office such kinde of garmentes as Lay men did as wée may gather out of Ezechiel but when they did serue in the ministerie then did they wear ceremonial raymēt according to gods cōmaundement A very large description wherof Moses doth very wel set downe in the 28. and 39. cap. of Exod. There are in number 9. sortes of Ceremoniall garments yet some doe reckon vpp but eight Iosephus maketh 10. First of all the priestes before they went about their offices did washe themselues in water and then put on their holy garments Amonge those garments some there were indifferently vsed both of the inferiour and chiefe priests And first their priuities are hidden with linnen bréeches comming downe to their knées and hamms the vpper part whereof was tyed aboue their hippes with a gathering band like to the vpper part of our common slopps to the end that if they should chaunce to fall while they were busie in killing their sacrifices or in bearing burdens to fro the parts should not appeare which shame doth bidd to couer Vppon their linnen bréeches they had a close coate made of double linnen which as Iosephus sayth was made of silke That was plaine or cloase to the body without plaight or gathering and came downe iust to the calfe of the legge Such were souldiours wont to weare and called them cassocks so fitt for their limms and close to their bodies that they were light and without let either to runne or fight And therefore the priestes making themselues readie to the ministerie of God put on such a cassocke that being comely cladd they mighte notwithstanding with much expedition discharge their office and exercise their ministerie The third kinde of rayment that was a belt or girdle did gird that cassock about the priest This girdle was woauen of purple scarlet and blew silke like to an Adders skinne hanging downe beneath the knée but in the holy ministerie tucked vp againe vpon the left shoulder The fourth kinde of 〈◊〉 was a Mitre or a rounde litle Capp which couered his head almost to the eares in facion like as if a mā should cut a boowle euen in the middest and sett the vpper parte vppon his head Then was the Ephod whereof mention is made not in Exodus where the Ceremoniall garmentes are reckoned vppe as it were of purpose but in other places of holy scripture which garment was indifferently common to all the priestes This Ephod is thought to haue béene a linnen cloake such an one as Dauid ware when hee daunced before the arcke Of the priestes which Saule slue by the handes of Doeg the Edomite thus wee read And he killed that same day 85. men that ware linnen Ephods His meaning is not that they were slaine while the Ephodes were on their backes but that they were killed when they were of that age and order that they might weare an Ephod that is that they mighte minister in the priesthood of the lord Therefore in Osee wée read Thou shalt bee without Ephod and Teraphim That is without priesthood religion For the Ephod began to be vsed for the very priesthood the garment or the signe for the thing signified But if any man will take these words of Osee to be spoken of the more notable Ephod of which I shal haue cause to speake anon I will not greatly gainsay him Nowe this linnen Ephod séemeth not to differ much from that which the Papistes do call a Surplice These fiue garments the chiefe priest and vnder priests did vse alike The other foure doe properly belong to the high priestes alone The first of the soure was called Megil and was a coate downe to the ancles a garment all of blew silke from the necke downe to the soale of the foote being cloase on euery side vnlesse it were the places to put his head and armes out at at the hemms beneath did hange 72. bells and as many Pomegranates so placed that still betwixte two bells there hounge one Pomegranate and betwixt two Pomegranates one bell the cause

being vtterly forsaken of the Lord he heareth Samuel say to his face Thou hast refused and cast off the word of the Lord therefore hath God also cast thee away that thou shalt not be king of Israell I will not here stand ouer largely to declare the miseries and calamities wherein he was wrapped from that time forward For as he himselfe was horriblie haunted and vexed with the euill spirite so did he not ceasse to vexe and torment his people and kingdome vntill hee had brought them all into extreeme daunger where hee and some of his were slaine put to the worste by the heathen their enimyes leauing nothing behind him but a perpetuall shame and endlesse ignominie Next after Saule doth Dauid succeede in the seate and kingdome who without all controuersie was the most happiest of all other kinges and Princes But what stoare he did set by the word of the Lord it is euident to bee seene by many notable actes of his and especially in that Alphabeticall Psalme which in order and number is the hundreth and nintenth For therin he setteth forth the praise of Gods word the whoalsom vertue wherof he doth at large wonderfully expound in teaching what great desire zeale we ought to haue thereto For he was scholed had learned before by priuate mishaps and shameful deeds lastly by the vnhappie seditiō of his graceles sonne Absalom what an euill it is to decline frō the word of the lord Solomō the sonne of Dauid the wisest most cōmended king of all the world did so long enioy prosperitie praise at the mouth of the Lord as he did not neglect with reuerence to obey his word But when once he had transgressed the Lords commaundement streight way the Lord did say vnto him For as much as this is done of thee and that thou hast not kept mine ordinaunces and my statutes which I commaunded thee I will rent thy kingdome from thee and will giue it to thy seruaunt And nowe marke that according to that saying immediately after Solomons death the kingdome was rent into two partes and that 10. Tribes followed Ieroboam the seruaunt of Solomon Two tribes claue still to Roboam Solomons sonne Hee for neglecting the word of the Lord following after straunge Gods is ouerwhelmed with an infinite number of wofull miseries For the Scripture testifieth that the Aegyptians came vpp against Hierusalem and did destroy the Citie Palace and temple of the lord Abia the sonne of Roboam ouercame the host of Israell and bare away a triumphant victorie when hee had wounded and slaine fiue hundred thousand men of the 10. Tribes of Israell And of this so great a victorie no other cause is mencioned but because hee beleeued the word of the lord Next after Abia did his sonne Asa a renowmed and most puissaunt king reigne in his steede of whom the holy Scripture testifieth that hee abolished all superstition and did restoare sincere religion according to the word of God whereby hee obteyned a most flourishing kingdome in peace and quietnesse by the space of fourtie yeares Againe of Iosaphat Asa his sonne wee read The Lord was with Iosaphat because he walked in the former wayes of his father Dauid sought not Baalim but sought the God of his father and walked in his commaundement And therefore for his princelike wealth and famous victories he was renowmed through all the world But to his sonne Ioram who forsooke the word of God Helias the Prophete said Because thou hast not walked in the wayes of Iosaphat thy father and in the wayes of king Asa but hast walked the wayes of the kings of Israell behold with a great plague wil the Lord smite thy folke thy children thy wiues and all thy goods And thou shalt suffer great paine euen a disease of the bowells vntill thy guttes fall out And whatsoeuer the Lord threatened to bring vppon him by the mouth of the Prophet that did the vnhappie king feele with vnspeakeable tormentes to his great reproche being made an example of wretch●dnesse miserie which doth light on all the pates of them that do forsake the word of god Neither was the happ of Ochosias sonne to king Ioram and Athalia in any point better For at the commaundement of Iehu hee was stabbed in and slaine wretchedly b●c●us● hee chose rather to followe the lawes and rites of the kinges of Israell than the verie true lawes of the Lord his god Moreouer Ioas a child yet but seuen yeares old being by the labour fayth and diligence of the faithfull priest Ioiada restoared to and settled in the place of his father who was slaine before him reigned after the wicked Athalia was put to death most happilie and in a prosperous state so longe as Ioiada the priest did line But when the high priest was once departed out of this world vnto the Lord the king being immediately seduced by the malice and wilinesse of his wicked counsellours left off to follow the word of the lord And as hee ceassed to followe the lord so did felicitie and glorie forsake to followe him For the Syrians comming on with a verie small power of armed men doe destroy and put to flight an insinite hoast of Iewish people they put to the sword all Ioas his counsellours and make a spoile of all his kingdome And Ioas for reiecting the Lord deserued with excessiue griefe first to behold this miserie than to 〈◊〉 away with a long consuming sicknesse and lastly vppon his bedd to haue his throate cruellte cutt of his owne houshold scruaunts Amasias the sonne of Ioas is reno●med for a ●amous victorie which he obteyned vppon the Idumit●s for no other cause but for obeying the word of the lord But afterward when hee began to rebell against God and his Prophets he is in battaile vanquished by Ioas king of Israell by whom when be was spoyled and compelled to see the ouerthrowe of a great part of the walles of Hierusalem he was himselfe at the last by conspiratours entr●pped and miserablie murdered Next after him succeeded his sonne Osias who also as well as his father enioyed a singular felicitie and most happie life so longe as he gainsayed not the mouth of God but when hee would vsurpe and take vppon him that office which God had properly appointed to the Leuits alone directly opposing himselfe against the word of the Lord he was striken with a leprosie and for his vncleannesse was compelled seuerallie to dwell ●loofe in banishmēt from the companie of men euen vntil his last and dying day Iothan also the sonne of Osias is reported to haue beene wealthie and victorious in his warres the cause of this felicitie the Scripture d●th briefly add and say Iothan became mightie because he directed his wayes before the Lord his God. But contrarily Achaz the some of Iothan as hee was of all the Iewishe kinges almost the wickeddest so was hee in his life