Selected quad for the lemma: hand_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
hand_n	david_n	king_n	saul_n	6,232	5	10.0779	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A38026	Polpoikilos sophia, a compleat history or survey of all the dispensations and methods of religion, from the beginning of the world to the consummation of all things, as represented in the Old and New Testament shewing the several reasons and designs of those different administrations, and the wisdom and goodness of God in the government of His church, through all the ages of it : in which also, the opinion of Dr. Spencer concerning the Jewish rites and sacrifices is examin'd, and the certainty of the Christian religion demonstrated against the cavils of the Deists, &c. / by John Edwards ...	Edwards, John, 1637-1716.	1699 (1699)	Wing E210; ESTC R17845	511,766	792

were divided into In the time of their attendance they watch'd in their turns all night 1 Sam. 3. 3. whence they are call'd the Servants of the Lord who by Night stand in the House of the Lord Psal. 134. 1. It is likely the four and twenty Elders Rev. 4. 4. have reference to these four and twenty Orders or Class●s of Priests These Priests likewise had Apparel to distinguish them from the People Some think they had as many Garments and the very same with the High Priest excepting the Ephod Not to ingage in this needless Controversy this we are certain of that the rich and sumptuous Cope to which the Br●●st-plat● and the Vrim and Thummi● belong'd was peculiar to the High Priest alone But there was another Ephod which was common to Priest and Levites 1● Sam. 22. 18. this was made of white Linen and was an ordinary Surplice and this Garments others besides Priests might use in God's Ser●●● as David did Or it may be when we read that David was gird●d with a L●●●● Ephod 2● Sam. 6. 14. it is not meant of the Sacred Pri●●●ly Habit so call'd but of any other Garment for Eph●● signifies a Covering in general But the Ep●●● strictly taken was proper and peculiar to the High Priest which he wore as the particular and distinguishing Livery of his Lord and Master The Third Order or Rank was Levites so call'd because they were of the Tribe of Levi tho 't is certain as hath been said before that the Tribe of Levi consisted of Priests as well as Levites The Levites were distinguish'd according to Levi's three Sons into Gershonites Cohathites and Morarites Concerning the particular and distinct Office of these Levites there is some difference among the Learned for some say it was the proper Work of the Levites to carry and pitch the Tabernacle and Ark and to carry and take care of all the Utensils belonging to both Others say it was none of their Office to carry the Ark but only to carry and take care of the Tabernacle and all its Vessels And whereas that Text 2 Chron. 5. 4. is alledged against them where 't is expresly said the Levites carried the Ark they answer thus in Scripture the Priests are sometimes call'd Levites yea a certain Rabbin tells us that no less than 24 times they are call'd so but at other times these are distinct Names and this may occasion the Controversy When therefore it is said the Levites carried the Ark the meaning is that the Priests who were of Levi's Race did so for this was the Priest's Work as the Levites employment was to carry the Tabernacle and Utensils of it But from a due comparing of what is said on both sides I am bold to affirm this as the truth in this matter viz. that both Priests and Levites bore the Ark but it was ordinarily and chiefly the Levites Office Yet might not those Levites touch any of the Holy things which they carried till they were covered by the Priests Numb 4. 15. Vzzah therefore was smitten not only because he suffered the Ark to be carried on a Cart which they should have carried on their Shoulders according to the Law but because he touched the Holy things contrary to the Law in Numb 4. 11. or it may be he touched some part of the Ark which was forbid to be touched So then the Office of a Levite in Moses's days and some time after was to bear up and down the Ark and the Tabernacle and to look after the several things appeartining to them And tho the Priests might do something of this yet the L●vit● could not do any thing of the Priest's main Office which was Sacrificing But here we must distinguish or else we shall not understand this Point aright We must make a difference between private and publick Sacrificing and between ordinary and extraordinary Sacrificing and between Sacrificing and assisting at Sacrifice On a private Altar others besides Priests might sacrifice so Samuel did who was but a L●vit● 1. Sam. 7. 10. And so Elkanah who was but of that Order 1 Sam. 1. 3. And tho it is said he went up to sacrifice at Shiloh the publick Place of yearly Sacrificing yet he might sacrifice on a private Altar and on a private account or he assisted the Priest in Sacrificing Some have asserted that those who were neither Priests nor L●vit●s might sacrifice thus and they say Saul did so and that Saul is rebuked not for Sacrificing but for not staying the full time of God's appointment 1 Sam. 10. 8. But if you consult 1 Sam. 13. 8. you will see that Saul tarried seven days according to the set time which Samuel had appointed Therefore it is clear that Saul invaded the Priest's Office for Kings cannot sacrifice as Kings Vzziah incroached on the Priest's Office and you read the effect of it in 2 Chron. 26. 21. If David before this sacrificed with his own hands which is question'd by some it may be said he was an extraordinary Person and extraordinarily moved thereto So Gi●●●●n and Elias were not capacitated according to the Law to sacrifice yet they perform'd that Office themselves they being in an extraordinary manner stir'd up by God to do it As for M●ses we read that he executed part of the Priestly Office about Sacrificing Exod. 24. 5 c. Levit. 8. 22. but that also was an extraordinary Act and we always allow for such and never make them a Rule in the matter we are speaking of Besides Moses himself was an extraordinary Person he was a compound of Priest as well as Magistrate or else he could not have consecrated Aaron and his Sons Ex●d 29. 35. Nay he had the Character of a High Priest for he went into the Holy of Holies where none could enter but the High Priest Exod. 25. 22. In Psal. 99. 6. you find M●ses call'd a Priest as well as Aaron Hence it appears that he was an extraordinary Person and that what he did was unusual and extraordinary particularly as to his Sacrificing But we speak not of the ordinary Sacrificing which we rightly assert to belong to the Order of Priests only and not to that of L●vit●s or to any other sort of Men whatsoever Tho Priests were permitted to officiate in some things that respected the L●vit●s Office and every Priest might be said to be a L●vit●s yet no Levite was a Priest i. e. could take upon him to sacrifice publickly ordinarily and as the chief Sacrificer But whenever he discharg'd the Office of Sacrificing he did it on a private account and in private places he did it also on some singular and unwonted occasion he was not the principal Offerer but only subservient as D●ac●ns are with us to Priests he might be busy in preparing all things for the Priest and in order to Sacrificing Whenever you read in Scripture that the L●vit●s sacrificed it is to be understood in these acceptions The short

a Divine as to apprehend and acknowledg this Man only saith he of all the Animals was made upright because his Nature and Substance are Divine For this particular Figure represented the inward Uprightness and Rectitude which he was created in The Frame of the Body was to signify the Quality of the Soul The outward Man was made an Hieroglyphick of the inward Temper and Disposition of the Mind Again this erect Shape represented the Sovere●gnty and Power of Man over all other Animals For being not made in that low and groveling posture which these are in it is a sign he was to be distinguish'd from them and to be made a Ruler over them Which brings me to the next thing I propounded 3. God's Image in Man consisteth in his Dominion over the Creatures Observe therefore that when God had said Let us make Man in our Image after our Likeness it immediately follows Let him have dominion over the Fish of the Sea and over the Fowl of the Air c. So God created Man in his own Image Gen. 1. 26 27. Which intimates to us as St. Basil St. Chrysostom and other Fathers agree on that place that Man's Dominion over the Creatures was the Image and Representation of God's Principality and Soveraignty God constituted him Lord of the Earth and Governour over all things in it he made him Prince of the whole Creation Universal Lord and Emperor and there is nothing but is made subject to him Which David sets forth thus in Psal. 8. 6 7 8. Thou madest him to have Dominion over the Works of thy Hands thou hast put all things under his feet All Sheep and Oxen yea and the Beasts of the Field i. e. Beasts which are untamed and wild the Fowl of the Air and the Fish of the Sea and whatsoever passeth through the Paths of the Sea Here is part of God's Image and Likeness And this Power which Adam had over all Animals was exerted and manifested afterwards in a very visible and notable Instance viz. when he call●d them all together and gave Names to them The Lord God brought them to him by giving him this Power to summon them and to cause them to appear before him at his pleasure And when they were come Adam strook a terror into the fiercest of them At the sight of him they stood astonished the wildest of them for some may be said in comparison of others to be wild grew tame and gentle and adored him as their Lord and Ruler There is seated in the Nature of Man faith Cornelius Agrippa a certain Power of Dominion from that dread which he is able to strike into other Creatures This remains in Man at this day and he might exert it if he knew how to make use of it There is a certain Terrifick Character impress'd on Man by the Creator by which all Creatures stand in aw of him as the Image of his Creator If a Man could exercise this Power aright he might work Wonders in the World So he But the Power which Adam had over the Creatures was discover'd not only in making them appear and stand submissive before him but also in his giving of Names to them The Imposition of Names saith a learned Father was a Token of his Authority and Dominion over the Creatures as when Men buy Servants they change their Names and give them new ones this shews that they are Lords over them And there is something of this perhaps in Adam's giving the Woman her Name She shall be called Woman saith he which may imply his Primitive Power and Authority over her But tho I propound this only as probable yet the other is past all doubt viz. that Man had and hath an Empire over the in●erior Creatures and herein the Image of God partly consisteth Chrysost●m as I have said imbraceth this Opinion but therein is mistaken that the Image of God in Man is nothing else but this Dominion And he would prove it from 1 Cor. 11. 7. where the Apostle speaking of the behaviour of Christians in the Assemblies saith The Man must be uncovered on his head because he is the Image and Glory of God Uncovering was a sign of Liberty and Dominion so that the Image of God in Man is that Dominion and Superiority which God hath given him over the Woman and all things else This is but poor proof and not worth the refuting Besides that according to this Father the Image of God is peculiar to Man and the other Six is wholly excluded Which sheweth this to be a fanciful and groundless Opinion for Man and Woman are both of the same Nature in the considerations of Religion and with respect to so great and important a thing as the Divine Image is This Opinion that God's Image consists wholly or chiefly in Man's Soveraignty over the Creatures is espoused by the Socinians and strongly maintain'd by them You will find Socinus himself and Volkelius and others asserting in express terms that the Image of God is placed solely or principally in Dominion But tho this be apparently false and asserted by those Men only to uphold a belov'd Doctrin of theirs yet there is reason to believe that that Power over the rest of the Creatures which God invested Man with is part of the Divine Image Man doth eminently resemble God in this Prerogative In his presiding and ruling over them he is a lively representation of him who is the King and Ruler of all Thus you see this Image of God in Man is a complex thing It is not only in the Soul or in the Body or in Power and Dominion but it is in all of them together in opposition to those different Parties who place it in one of them singly as Origen and The●doret in perfect Knowledg and Wisdom Clement of Alexandria in perfect Holines Chrysostom as you have heard and Cyril of Alexandria in Dominion over the Creatures and maugre the wild Opinion of another antient Writer who holds this Image of God is neither in Man's Body nor Soul nor in any thing else that is known to us it is not it cannot be determin'd in what it consisteth Soon after Adam and Eve were made by God and thus adorned with his Image they were placed in the Garden of Eden Gen. 2. 8. i. e. a Garden of Delight or Pleasure for so much the Hebr●w word denoteth Paradise is the word used by the Septuagint and is of Hebrew some say of Persian original and signifieth a place inclosed for Pleasure and Delight whether it be a Park where Beasts do range or a spot of Ground stock'd with choice Plants which is properly a Garden or curiously set with Trees yielding all manner of Fruits which is an Orchard And the word is here fitly applied to the pleasant Plantation wherein our first Parents were placed by God This was not only a delightful

answer the Sign doth not always go before the thing signified as you may satisfy your selves from perusing Exod. 3. 12. and 37. Isa. 30. 43. Ier. 9. 10. 51. 63 64. from which Instances it is undeniably plain that things to come are Signs and given as so to encourage Persons to something for the present It is not necessary then that this Sign should precede the deliverance from Rezin and Pekah It might come after it and so it did when a Virgin conceived and bore Christ. The Virgin then in Isaiah's time was a Type of the Virgin Mary and her Infant a Type of Christ born of the Virgin and her being delivered was a Sign and a Type of the spiritual Deliverance by Christ. The Lord shall give you a sign and behold a Virgin shall conceive c. as much as to say you think that God is not powerful enough to deliver you from these two Oppressors and Invaders Rezin and Pekah but you are deceiv'd for God will give to your Posterity a far greater Argument and Proof of his Power for he will bring it to pass by his miraculous and omnipotent Arm that the Messias shall be born of a Virgin and he shall be a Mighty Saviour and Deliverer he shall rescue you from worser Enemies than those Kings of Syria and Israel he shall save you from your Sins he shall deliver you from Satan from Death and Hell and Eternal Destruction Secondly what relateth to Christ's Life and Actions was foretold in the Scriptures of the Old Testament and exactly fulfill'd in the New as his flying into Egypt and his returning thence Isa. 16. 7. Hos. 11. 1. the Murder of the Infants in Bethlehem Ier. 31. 15. the presenting of him in the Temple Mal. 3. 1. his working of Miracles and particularly his healing of Diseases Isa. 35. 6. his Preaching and Doctrine Isa. 61. 1 2. compared with Luke 4. 21. his riding into Ierusalem on an Ass Zech. 9. 9. which place Rabbi Iosua and other Learned Iews interpret of the Messias Nay R. Solom●n confesses that it is impossible this Prophesy should be interpreted of any but him Thirdly the things relating to his Sufferings and Death were predicted by the Prophets of the Old Testament and are found accomplish'd in the Evangelical Writings as those Affronts and Abuses put upon our Saviour by the Iews Isa. 53. 3 c. his being betray'd by his Disciple and pretended Friend Psal. 41. 9. their selling him for thirty pieces of Silver Zech. 11. 12. the scoffing of him when he hung on the Cross Psal. 22. 8. Mat. 27. 43. the piercing of his Hands and Feet Zech. 12. 10. Mat. 27. 35. That of the Psalmist Psal. 22. 16. can be applied to none but Christ for in those Days in which David lived there was no such custom of Punishment wherein they pierced the Hands and Feet from whence David could borrow that Phrase And as for what Calvin saith that it is a Metaphorical Expression of David's Sufferings and Calamities it is not worth attending to For David here as in some other Psalms speaks in the Person of Christ and utters such things as agree not fully with his own particular Condition as when he addeth ver 18. They parted my Garments amongst them and upon my Vesture did they cast Lots Which is a prophetical account of that part of the History of Christ's Sufferings which is recorded by the Evangelists Luke 23. 34. Iohn 19. 24. This likewise Calvin saith is a Metaphor and only signifies that David was a prey to his Enemies and was despoil'd and robbed of all But this is the usual course of this Learned Writer as I have observ'd elsewhere All or most of the places in the Old Testament which are mystically meant of Christ and which were so understood by the antient Fathers of the Church are interpreted by him in a literal Sense only which is a great fault in this learned and worthy Re●ormer for in thus doing he extreamly favours the Iews in those Texts and is thereby a Patron of Iudaism Christ's thirsting and their giving him Gall and Vinegar were foretold Psal. 69. 21. and St. Iohn particularly takes notice of its being fulfilled Iohn 19. 30. his being crucified among Thieves was the accomplishment of what was said in Isa. 53. 12. and therefore is particularly taken notice of in Mark 15. 28. that his Legs should not be broken as those of the Malefactors that suffer'd with him was foretold in the Law of the Paschal Lamb Exod. 12. 46. and is accordingly applied in Iohn 19. 36. The whole 53 d Chapter of Isaiah is a Description of the Messias's sufferings which though the Jews usually interpret concerning the People of Israel afflicted with Captivity and then delivered yet any one may see that the expressions cannot agree in any tolerable way to the Jewish People and their Condition But they are most easily appliable to Christ and to none else and it is certain that the Antient Rabbins understood them of the Messias So all of them conclude that he was to be put to death from Dan. 9. 26. After the threescore and two weeks shall Messiah be cut off but not for himself And that this and other Texts before named foretold Christs sufferings is taken notice of by himself Luk. 24. 26. Ought not Christ to have suffered these things and again v. 46. Thus it is written and thus it behoved Christ to suffer Briefly the Death and Passion of our Saviour were evidently predicted and as plainly accomplished according to that of St. Peter in his Sermon Acts 3. 8. Those things which God before had shewed by the mouth of all his Prophets that Christ should suffer he hath so fulfilled And concerning St. Paul we read that he said no other things than those which the Prophets and Moses did say should come that Christ should suffer and that he should be the first that should rise from the dead Acts 26. 22 23. Which is the next thing you are to take notice of Fourthly Then Christs Resurrection and the happy Consequences of it were long since foretold David speaketh concerning him thou wilt not leave my Soul in Hell neither wilt thou suffer thy Holy One to see corruption Psal. 16. 10. Acts 2. 25 27. The Apostle tells us that Christ not only Died and was Buried but also Rose again the third Day according to the Scriptures 1 Cor. 15. 4. i. e. according to this place of Scripture now mentioned and according to the History of Ionas his being three Nights and three Days in the Whales Belly which was a Type and Presignification of our Saviours lying in the Grave part of three Days The Ascending of Christ into Heaven was the consequent of his rising from the Dead and that also was foretold Ps. 68. 18. Thou hast asc●nded on high tho● hast led Captivity Captive c. which you will find applied to our Saviour in Eph. 4. 8. And so his sitting at the