Selected quad for the lemma: sense_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
sense_n	aaron_n	ark_n	pot_n	16	3	10.4090	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A69820	The expiation of a sinner in a commentary vpon the Epistle to the Hebrevves.; Commentarius in Epistolam ad Hebraeos. English	Crell, Johann, 1590-1633.; Lushington, Thomas, 1590-1661.	1646 (1646)	Wing C6877; ESTC R12070	386,471	374

or censer whereon he was first to burne incense must needs bee without the oracle or else he could not first come at it And the arke of the Covenant overlaid round about with gold The Arke was a strong chest or coffer the matter forme and measures whereof see Exod. 25.10 This was called the Arke of the Covenant for the use of it which was to inclose the tables wherein the first Covenant was written Wherein was the golden pot that had Manna Wherein must be referred to the Arke as appears by the beginning of the next verse for in this verse the Author would shew what was in the Arke and in the next what was over it This pot of Manna was gathered before the building of the Tabernacle and commanded to be laid up before the Testimony there to be kept when the Tabernacle should be built See Ex. 16.33.34 And Aarons rod that budded Concerning Aarons rod how it budded and upon what occasion and for what purpose it did so See Num. 17. And the tables of the Covenant There were severall parcels of the old Covenant for there were the tables of the Covenant which the Lord wrote with his owne finger in stone containing the Decalog and there was the booke of the Covenant which Moses wrote and read in the audience of the people and sprinkled it with bloud when the Covenant was confirmed with a solemne sacrifice See Exod. 24.4 and afterward in this Chapter vers 19. Now wee finde none but the tables of the Covenant to bee laid up in the Arke yet not those tables that were first written for they were broken upon the indignation which Moses had at the worshipping of the golden Calfe but the tables written afterward were there reserved But how could the pot of Manna and Aarons rod bee in the Arke when wee read expresly that nothing was in the Arke save the two tables of stone 1 King 8.9 and 2 Chron. 5.10 The Answer is Either wee must say that in successe of time the pot of Manna and Aarons rod came to bee put into the Arke which before were not so Or wee must say that the particle In here must be a little extended in sense to include those things that were adjacent to the Arke being neare or about it So John is said to baptise in Bethabara because he baptised neare or about it John 1.28 So Joshua is said to be in Jericho when he was by or neare it Josh 5.13 And in this sense the Author first expresseth those things which were by or neare the Arke as the pot of Manna and Aarons tod then the things in the Arke as the tables of the Covenant And lastly in the following verse the things over the Arke as the Cherubims And this might happily bee the cause why under the particle in hee would first comprise the things by the. Arke before those in it that he might make use of this gradation 5. And over it the Cherubims of glory shadowing the Mercy-seate The Cherubims were two Images of solid gold fashioned like winged men whose wings did over shadow the Mercy-seate being one at the one end of it and the other at the other having their faces looking one towards another Of them see Exod. 25.17 And they were called the Cherubims of glory by an Hebraisme for glorious Cherubims because of their lustre and brightnesse which in Scripture is often called glory The Mercy-seate had two uses one to bee a Cover for the Arke to shut up the Tables of the Covenant the other to represent the seat or throne of God where God would speake with Moses to give answers for the people and to shew himselfe mercifull And the originall word in the Hebrew carries a twofold sence to answer and fit this two-fold use for Capporeth derived from the verbe Caphor which signifies to cover a vessell and to cover sinne which last is the proper act of mercy Therefore though the Hebrew word might have beene simply and fully enough rendred the Cover yet the Septuagint following the other signification of the word have translated Hilasterion i. a Propitiatory or Mercy-seate which distinguisheth this cover from all others as a peculiar use and property of it And it is very consonant to reason that by the ambiguity of the word the Spirit of God would signifie so much Of which we cannot now speake particularly Though each of these particulars concerning the first Covenant might require particular explication and serve highly for advancing the dignity of Christs Priesthood and of the new Covenant yet the time will not now permit it because our purpose calls us on to other matters 6. Now when these things were thus ordained Having briefly described the Tabernacle and the severall furniture of it now he comes to describe the way of divine service therein which according to the two partitions or roomes of the Tabernacle was twofold whereof he toucheth the first in this verse and handleth the other in those following The Priests went alwayes into the first Tabernacle accomplishing the service of God The ordinary Priests went onely into the first Tabernacle for none but the high Priest went into the second And into the first they went alwayes that is every day daily for herein they are opposed to the high Priest who went into the second Tabernacle once every yeare The daily services of God accomplished by the Priests in the first Tabernacle were to burne Incense on the golden Censer and to light up or mend the Lamps of the Candlestick c. 7. But into the second went the high Priest alone once every yeare The high Priest went in alone and therefore he onely yet he went not in daily but yearely once every yeare at the solemne fast of Expiation whereof see Levit. 16. Not without bloud which he offered Not without bloud is with bloud and with bloud onely for the high Priest offered in the second Tabernacle nothing else but bloud For he must enter thither with the bloud of a Bullock and of a Goate and offer it by sprinkling it with his finger upon and before the Mercy-seate seven times Whence it appeares that this offering of the high Priest did not consist in the slaughter of those beasts whose bloud he offered and therefore neither did the offering of Christ answerable thereto whereof the Author treates consist in the death of Christ but by his entrance into heaven after his death Indeed the death of Christ is called an offering and sacrifice yet it is so called for the resemblance of it with the free-will and peace-offerings and therefore especially because it was most gratefull and acceptable to God in which respect also other notable works of piety may be and are called in Scripture offerings and sactifices unto God For himselfe and for the errours of the people Here is a little trajection of the words for the right sence is thus for the errours of himselfe and of the people For in this sacrifice the Priest

Jesus of Nazareth was Christ And Christ though he was conceived by the holy Ghost without the act of any man yet is said to spring from Abraham from Judah and from David because he was borne of Mary the wife of Joseph who was of the posterity of David of Judah and of Abraham For any son that is borne of a mans wife which is accounted her husbands body though it be not begotten by the husband so it be not begotten by any other man is his son who is husband to the woman For God hath free liberty to give a man a son any way whether naturally by the husband or supernaturally without the husband For by the Law of God it was ordained of old that when the husband died without issue his brother if he have any should marry the widow and as soone as he had any childe by her it should be called the seed of her husband that was deceased With how much more reason may Christ justly be called the son of Joseph and therefore of David Judah or Abraham because though he were not begotten by Joseph himselfe yet he was begotten in his life time not by the act of any other man supplying the part of Joseph but by the worke and power of the holy Ghost and by him begotten upon Mary the espoused wife of Joseph The points by some disputed on this place whether Christ by his mothers side were not of the Tribe of Levi are doubtfull in themselves and impertinent to the matter For among the Jews no man was referred to any Tribe but by his father Hence in all the genealogies or pedigrees mentioned in Scripture men onely are named but the genealogies of women are never described or no otherwise but by the men as the genealogie of Iudith chap. 8. But if in any genealogie a woman be mentioned her parents are not inserted as Matth. 1. Boos begat Obed of Ruth Judas begat Pharez of Thamar David begate Solomon of her that had been the wife of Vrias The reason is because it mattered not for the tribe or pedigree of what woman the childe were borne whether of one or other For the father alwayes gave the tribe and family to the childe Wherefore the genealogie of Christ whether by Matthew or Luke is not framed from the ancestors of Mary but of Joseph 15. And it is yet more evident for that after the similitude of Melchisedec there ariseth another Priest By another argument taken from the nature of the Priesthood he shews that by the rising of another Priest after the order of Melchisedec the Law is abrogated q. d. If it be evident as it is that upon the translation of the Priesthood to another tribe or family contrary to the precept of the Law the Law it selfe is thereby abrogated much more is the abrogation of it evident upon the rising of another Priest after the order of Melchisedec If the Priesthood had been onely translated to another tribe or family and remained in the former qualitie of it without any other alteration certainly lesse violence had been done to the Law but seeing the Priesthood is translated into another family and tribe upon which the Law no way setled it and also altered into a new kinde of Priesthood much more is it evident that by this translation and alteration of the Priesthood the Law it selfe is changed and abrogated After the similitude of Melchisedec there ariseth another Priest Another Priest notlike Aaron to be either of his family or of his continuance but like Melchisedec to continue a Priest for ever 16. Who is made not after the Law of a carnall commandment but after the power of an endlesse life The Priest after the similitude or likenesse of Melchisedec is not like the Priests after Aarons order who are made after the Law of a carnall commandment neither is hee a temporary Priest to live for a time onely as they did but an eternall Priest for ever After the Law of a carnall commandment By Law of commandment he meanes those particular precepts in the Law for the election and ordination of the Priest which are called carnall because they had respect onely to the flesh and considered onely the linage birth and death of the Priest binding the Priesthood to a certain tribe namely of Levi and to a certain family in that tribe namely of Aaron and providing for the mortalitie of the Priest by determining the rights of succession all which considerations are carnall respecting onely the flesh For the Law commanded that upon the death of one Priest another should succeed him to the end that though the Priests dyed yet the Priesthood might not die According to this carnall commandment or Lawes respecting the flesh that Priest was not to bee ordained who was to be made after the order of Melchisedec For hee had neither predecessour nor successour neither came hee from the family of Aaron The particle after doth here note the manner of the Priesthood for the constitution of it as applyed to some certaine rule or Law for though the word sometime signifie otherwise yet this is the most usuall sence of it So that here is proposed unto us the qualitie of that Priest who is after the likenesse of Melchisedec and a qualitie contrary to the qualitie of the Priests after Aarons order because as we have often noted every Aaronicall Priest was but temporary onely for a time but the Priest after Melchisedecs order is perpetuall and eternall for ever The words following do enforce this sence especially if wee regard the proofe contained in the verse following But after the power of an endlesse life The Priest after Melchisedees order is such a one as hath the power of perpetuitie such as an endlesse life requires to be Hee is not a carnall mortall and frail Priest that after a little time should need a successour but a most potent Priest that hath an absolute power an eternall Priest that hath an endlesse life For to this sence that which followes doth excellently agree 17. For hee testifieth Thou art a Priest for ever after the order of Melchisedec q.d. Therefore I say that the Priest after the order of Melchisedec is an eternall Priest because God openly testifies it when hee saith Thou art a Priest for ever after the order of Melchisedec 18. For there is verily a disanulling of the commandement going before He had said before that if the Priesthood were changed then the Law also must be changed and hitherto he hath proved that consequence Now he shewes the reason why the Law must be antiquated changed or abrogated For hee seemes to looke backward to the principall purpose and the scope of the former words partly expressed verse 12. and in a manner repeated verse 15. and so againe verse 16. where hee saith that Christ is not made a Priest according to the Law of a carnall commandment In which words he shewed that the commandment of the Law for ordaining of the