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	ark_n	pot_n	161	3	10.4035	5	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A53678	A continuation of the exposition of the Epistle of Paul the Apostle to the Hebrews viz, on the sixth, seventh, eight, ninth, and tenth chapters : wherein together with the explication of the text and context, the priesthood of Christ ... are declared, explained and confirmed : as also, the pleas of the Jews for the continuance and perpetuity of their legal worship, with the doctrine of the principal writers of the Socinians about these things, are examined and disproved / by J. Owen ...	Owen, John, 1616-1683.	1680 (1680)	Wing O729; ESTC R21737	1,235,588	797

on with the finger of God containing the Ten Commandments which were the substance of Gods Covenant with the People This Testimony this Covenant these Tables of Stone with the Moral Law engraven in them were by the express command of God put into the Ark Exod. 25. 16. Chap. 33. 18. Chap. 40. 20. Deut. 10. 5. And there was nothing else in the Ark but these two Tables of Stone with the Law written in them as is expresly affirmed 1 Kings 8. 9. 2 Chron. 5. 10. Wherefore whereas it is said of Aaron's Rod and the Pot of Manna that they were placed before the Testimony Exod. 16. 34. Numb 17. 10. that is the Ark and the Book of the Law was also put into the side of it that is laid beside it Deut. 31. 26. and not only are the Tables of Stone appointed expresly to be put into the Ark but also it is likewise affirmed that there was nothing else in the Ark but these Tables of Stone This Place of the Apostle hath been exceedingly tortured and perplexed by Criticks and all sorts of Expositors with multiplied conjectures Objections and Solutions I know not that the Repetition of them in this place would be of any use Those who have a mind to exercise themselves about them do know where to find them I shall therefore give only that interpretation of the words which for the Substance of it all sober Expositors do at least betake themselves unto The true real positure of these things was after this manner In the closed Ark there was nothing at all but the two Tables of Stone Before it or at the ends of it adjoyning unto it were the Pot of Manna and the miracle-working Rod. Neither of these were of any actual use in the service of God but only were kept as sacred Memorials Unto this end being placed by it they were joyned unto and reckoned with the Ark. This appurtenance of them unto the Ark the Apostle expresseth by the Preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now this preposition is so frequently used in the Scripture to signify adhesion conjunction approximation Appurtenance of one thing unto another that it is meer Cavilling to assign it any other signification in this place or to restrain it unto inclusion only the things themselves requiring that sense See Job 19. 20. Deut. 6. 7. 1 Sam. 1. 42. Hos. 4. 3. Luke 1. 17. Iosh. 10. 10. Matth. 21. 12. And a Multitude of Instances are gathered by others VER 5. And over it the Cherubims of Glory Shadowing the Mercy-Seat of which things we cannot now speak particularly THE Apostle proceedeth in his Description of the immediate appurtenances of the Ark. He hath declared what was disposed with reference unto it as the Golden Censer what was before it as the Pot of Manna and Aaron's Rod what was within it namely the Tables of the Covenant Now he sheweth what was over it so giving an account of its whole Furniture and all that any way belonged unto it Two things he adds namely 1. The Cherubims 2. The Mercy-Seat And first he describes the Cherubims 1. By their positure they were over the Ark. 2. By their Title Cherubims of Glory 3. Their use they Shadowed the Mercy-Seat The Making Form Fashion and Use of these Cherubims is declared Exod. 25. The signification of the Name and their original shape or form any farther then that they were alata animata winged Creatures are not certainly known Most as unto the Derivation of the Name follow Kimchi who affirms the Letter Caph to be servile and a note of Similitude and the word to signify a Youth or a Child Such these Images are thought to represent only they had Wings instead of Arms as we now usually paint Angels for their Bodies Sides and Feet are mentioned in other places Isa. 6. 2. Ezek. 1. 5 6 7. where they are expresly said to have the Shape of a man Wherefore both as they were first framed for the Tabernacle and afterwards for the Temple when their Dimensions were exceedingly enlarged they were of humane shape only with wings to denote the Angelical Nature They were two of them one at each end of the Ark or Mercy-Seat Their faces were turned inwards one towards another so as that their wings touched one another This Posture gave unto the whole work of the Ark Mercy-Seat and Cherubims the form of a Seat which represented the Throne of God From thence he spake whence the whole was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Oracle As unto their place and posture they were over the Ark. For these Cherubims had feet whereon they stood 2 Chron. 3. 13. And these feet were joyned in one continued beaten work unto the ends of the Mercy-Seat which was upon the Ark Wherefore they were wholly over it or above it as the Apostle here speaks 2. As unto the Apellation whereby he describes them it is Cherubims of Glory That is say Expositors generally 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Glorious Cherubims If so this term is not given them from the matter whereof they were made Those indeed in the Tabernacle were of beaten Gold being but of a small measure or proportion Exod. 25. 18. Those in the Temple of Solomon were made of the wood of the Olive Tree only overlaid with Gold For they were very large extending their wings unto the whole breadth of the Oracle which was twenty Cubits 1 King 6. 23. 2 Chron. 3. 10. But such was the matter of other utensils also as the Candlesticks which yet are not called the Candlesticks of Glory Nor are they so called from their shape and fashion For this as I have shewed most probably was humane shape with wings wherein there was nothing peculiarly glorious But they are so called from their posture and use For stretching out their wings on high and looking inwards with an appearance of veneration and so compassing the Mercy-Seat with their wings all but the forepart of it they made a Representation of a Glorious Seat or Throne wherein the Majestatical Presence of God did sit and reside And from between these Cherubims above the Mercy-Seat it was that God spake unto Moses and gave out his Oracles Exod. 25. 22. As a man on a Throne speaks above the place where he sits and rests Hence may they be called the Glorious Cherubims But I must add that by glory here the Majestatical Presence of God himself is intended The Cherubims that represented the glorious Presence of God himself as he dwelt among the People So the Apostle reckoning up the Priviledges of the Hebrews Rom. 9. 4. affirms that unto them appertained the Adoption and the Glory And therein not the Ark is intended although it may be that is sometimes called the Glory or signified under that name as 1 Sam. 4. 21 22. Psal. 26. 8. But it is God himself in his peculiar Residence among the People that is in the Representation of

evidence of his Glory and Power as introduced him against all Opposition For when the appointed time is come wherein the Decrees of God shall bring forth and his Counsel be accomplished all Difficulties though appearing insuperable shall vanish and disappear Zech. 4. 6 7. 4. The Nature of his Priesthood is declared in its Resemblance unto that of Melchisedec 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Apostle intendeth not to express the words of the Psalmist 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which he constantly renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according unto the Order but he respects the whole Conformity that was between Melchisedec and our Lord Jesus Christ in the instances which he had before insisted on For whereas God had ordered all things in the Scripture concerning Melchisedec that he might be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ver 3. made like unto the Son of God he is said to arise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the likeness or similitude of Melchisedec For every Similitude is mutual one thing is as like unto another as that is unto it This therefore is evident that there was to be another Priest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 meerly another but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one of another Stock and Race and a Priest he was to be after the Similitude of Melchisedec and not so much as after the Similitude of Aaron The arising of Christ in his Offices puts an end unto all other things that pretend an usefulness unto the same end with them When he arose as a King he did not put an end unto the Office and Power of Kings in the World but he did so unto the Typical Kingdoms over the Church as he did to the Priesthood by arising as a Priest And when he ariseth spiritually in the Hearts and Consciences of Believers an end is put unto all other things that they might before look for life or Righteousness or Salvation by VER 16. This Verse containeth an Illustration and Confirmation of the foregoing Assertion by a Declaration of the way and manner how this other Priest who was not of the Seed of Aaron should come unto that Office And this was necessary also for the prevention of an Objection which the whole Discourse was obnoxious unto For it might be said that whatever was affirmed concerning another Priest yet there was no way possible whereby any one might come so to be unless he were of the Family of Aaron All others were expressely excluded by the Law Nor was there any way or means ordained of God any especial Sacrifice instituted whereby such a Priest might be dedicated and initiated into his Office In prevention of this Objection and Confirmation of what was before declared the Apostle adds Who was made not after the Law of a Carnal Commandment but after the Power of an Endless Life The words declare 1. That this Priest was made so and 2. How he was made so both negatively and positively 1. He was made so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Priest was made or who was made a Priest The force of this Expression hath been explained on Chap. 3. 2. and Chap. 5. 5. The Lord Christ did not meerly on his own Authority and Power take this Office upon himself He became so he was made so by the Appointment and Designation of the Father Nor did he do any thing in the whole work of his Mediation but in Obedience unto his Command and in compliance with his Will For it is the Authority of God alone which is the Foundation of all Office Duty and Power in the Church Even what Christ himself is and was unto the Church he is and was so by the Grace and Authority of God even the Father By him was he sent his will did he perform through his Grace did he die by his Power was he exalted and with him doth he intercede What Acts of God in particular do concur unto the constitution of this Office of Christ and to the making him a Priest have been declared before 2. The manner of his being made a Priest is expressed Negatively 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not after or not according unto the Law of a Carnal Commandment Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Law of Bodily Commandments It is unquestionable that the Apostle by this Expression intendeth in the first place the Law of the Levitical Priesthood or the way and manner whereby the Aaronical Priests were first called and vested with their Office and then any other Law Constitution Rule or Order of the same kind He was made a Priest neither by that Law nor any other like unto it And two things we must enquire into 1. Why the Call of the Aaronical Priests is said to be after the Law of Commandment 2. Why this Commandment is said to be Fleshly 1. For the first we may observe that the whole Law of Worship among the Jews is called by our Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ephes. 2. 15. The Law of Commandments in Ordinances And it is so called for two Reasons 1. Because Commands were so multiplyed therein that the whole Law was denominated from them Hence it became 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Yoke hardly to be born if not altogether intolerable Acts 15. 10. 2. Because of that Severity wherewith Obedience was exacted A Command in its formal Notion expresseth Authority and the multiplication of them Severity And both these God designed to make Eminent in that Law whence it hath this denomination a Law of Commandments Hereof the Law of the constitution of the Office of the Priesthood and the Call of Aaron thereunto was a part and he was therefore made a Priest by the Law of Commandments that is by a Preceptive Law as a part of that System of Commands wherein the whole Law consisted See this Law and all the Commands of it Exod. 28. throughout 2. Why doth the Apostle call this Commandment Carnal or Fleshly Answ. It may be on either of these three Accounts 1. With respect unto the Sacrifices which were the principal part of the consecration of Aaron unto his Office And these may be called Fleshly on two Accounts 1. Because of their Subject-matter they were Flesh or the Bodies of Beasts as the Syriack reads these words the Commandment of Bodies that is of Beasts to be Sacrificed 2. In themselves and their Relation unto the Jewish State they reached no further than the purifying of the Flesh. They Sanctified unto the Purifying of the Flesh as the Apostle speaks Chap. 9. 13. And thus the whole Commandment should be denominated from the principal Subject-matter or the Offering of Fleshly Sacrifices unto the Purifying of the Flesh. 2. It may be called Carnal because a Priesthood was Instituted thereby which was to be continued by Carnal Propagation only the Priesthood appointed by that Law was confined unto the Carnal Seed and Posterity of Aaron wherein this other Priest had no Interest 3. Respect may be