Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	aaron_n	holy_a	incense_n	18	3	11.1057	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A36882	The theologicall key of the three first covenants made by God with man, in the severall state of man, obliging man to his law, after a severall formall manner, from the beginning according to his sacred decree of predestination, fundamentally declared, according to his sacred word and truth / by David Dunbar, Esq.	Dunbar, David, 17th cent.	1646 (1646)	Wing D2597; ESTC R7326	240,626	248

all men are concluded was prefigurate by the darknesse of the second Tabernacle which was called the Holiest place wherein there was no light at all neither any light to be carried in therein In this Tabernacle the ark of the Covenant was placed and in the ark the word of the two tables of the Law Heb. 9 3 4. the pot of Manna and Aarons rod. Upon the ark was the golden crown the two cherubims with their wings covering the Mercy-seat representing the over-shadowing power of the three distinct persons of the indivisible Trinity in the generation of the word the blessed seed conceived in the womb of the blessed Virgin afterwards more plainly to be declared For this covenant was the covenant of the blessed seed first made with Adam and with all men redeemed in Adam the head shut up in temporall darknesse which covenant was afwards renued to Abraham though after a more peculiar manner For God did promise by his covenant to Abraham that the blessed seed should descend of Abrahams seed and that in Abrahams seed all the nations of the earth should be blessed For this cause the Lord did set down to Moses descended of Abrahams seed the patern of the Tabernacle commanding Moses to erect a Tabern●cle according to that patern which was erected to the end that the Jews the posterity of Abraham might understand that the promise made to Abraham was really one with the promise made to Adam for as the second tabernacle called the Holiest place did signifie the first promise made to Adam So the first tabernacle called the Holy place did prefigurate the fulfilling of the promise made to Abraham which was to be fulfilled before the second tabernacle could be opened signifying the promise made to Adam which promise first made to Adam was fulfilled by the rending of the partition-wall by our Savious death more fully to be declared in the third Book In this second Tabernacle Aaron the High Priest as he was the figure of the High Priest after the order of Melchisedeck the blessed seed did enter once ever yeer arrayed in a white vesture besprinckled with the blood of the sacrifice of the brazen Altar with a censure of coales taken from the brazen altar kindled with the fire which came down from heaven and with powdered sweet incense in his hand to be burned upon the coals when he came into the Holiest place that a cloudy sweet fume might ascend between the Mercy-seat and Aaron The end of Aarons entring into the Holiest place once every y●er was to obtain pardon for his own actuall sins and for the actuall sins of the congregation to whom as he was High Priest and the figure of the High Priest after the order of Melchisedeck the pardon of actuall sins was given first to himself and in him as he was the High Priest to those whose actuall sins God decreed from all eternity to pardon and forgive Now though the free grace and mercy of Gods holy Spirit cannot be tied neither to time place or person by pardoning of actuall sin for that spirituall wind Joh. 3.8 bloweth when and where it listeth yet God according to his decree from all eternity did decree to grant this grace of pardon of actuall sin at this time to the High Priest in the behalf of the congregation as he was the figure of the High Priest after the order of Melchisedeck for these three weighty Reasons to be precisely understood by all men The first was that all men might know that the power to pardon actuall sin is only and immediately in the High Priest after the order of Melchisedeck the blessed seed as he is God and man to whom all power in heaven and earth is given by the Trinity And this was the reason that the Scribes and Pharisees did accuse our Saviour for saying Luke 7.48 49. Thy sins be forgiven thee as if our Saviour had spoken blasphemy The second Reason is that the Jews might understand that all their externall sacrifice for sin all their sin-offerings and all their legall rites and ceremonies of the ceremoniall Law could not take away their actuall sins and that the pardon of actuall sin is in the only free absolute power of the High Priest after the order of Melchisedeck as he God and man by faith in his only merit The third reason is that all men might understand that the pardon of actuall sin is by the spirituall inlightening of the spirituall darknesse of man by spirituall faith which was signified by the pardon of actuall sin which past through the cloud of the sweet incense from the Mercy-seat to Aaron as he was High Priest and the figure of the High Priest after the order of Melchisedeck by the spirituall light of whose holy Spirit the spirituall darknesse of man is spiritually inlightened by spirituall faith in his merit whereby all the actuall sins of the regenerate man are covered and freely pardoned The second fundamentall point to be observed in this concluding of a● men in spirituall unbelief proceeding from this spirituall darknesse is th● reason that this spirituall unbelief is called sin by the Apostle The immediate cause of this spirituall unbelief and sin proceeding from this spiritua● darknesse is the eternall decree of God And this is the sin which is calle● by the Theologs originall sin For a formall difference between actuall si● and this originall sin which by the eternall decree of God doth descen● from Adam the redeemed head of man upon all men naturally descended an● to descend of Adam to the end of the world to the end that by this sin and naturall death which followed this sin all men may know that they are redeemed from the curse of eternall death and darknesse to which all men were eternally condemned for Adams first sin in whom all men transgressed the Law by the cursed death of Christ Jesus the eternall Son of God as he is man and therefore it is said Rom. 5.12 As by one man sin entred in ●he world and death by sin and so death passed upon all men in whom all have sinned where this one man is Adam in his redeemed estate for his sin which entred in the world is necessary to be understood of originall sin which did enter by Adam the redeemed head of man and did descend by degrees upon his posterity And therefore this sin which entred in the world must not be taken for Adams first sin For first Adams first sin cannot be said to have entred in the world by degrees for it did cease upon Adam and all men at one instant For it was as really the sin of all men transgressors of the Law in Adam the head as it was the sin of Adam Secondly temporall naturall death followed this sin that entred in the world by this one man but eternall death followed Adams first sin from which all men are re●eemed The sense therefore of the words is this As by Adam the redeemed head of