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	sabbath_n	28	3	10.0056	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A50253	The figures or types of the Old Testament by which Christ and the heavenly things of the Gospel were preached and shadowed to the people of God of old : explained and improved in sundry sermons / by Mr. Samuel Mather ...	Mather, Samuel, 1626-1671.; Mather, Nathanael, 1631-1697.	1683 (1683)	Wing M1279; ESTC R7563	489,095	683

with the holy Garments and by anointing them with the holy Oyl and by sacrificing and so sanctifying them by the Blood thereof When all this was done they might officiate in the Priests Office all their days And all these things did point unto something of Christ represented by these Performances and may be applied in a secondary and inferior way to Ministers and Believers but first and chiefly unto Christ himself For as the Priests by this Consecration became Priests all their days Exod. 29. v. 9. and the Priests Office shall be theirs by a perpetual Statute for thou shalt consecrate Aaron and his Sons so the Son of God is consecrated a Priest for evermore Heb. 7.28 Confer v. 27. This Consecration of Jesus Christ is the Commission of the whole work of our Salvation into his hand by God the Father But in the Rites of the Consecration of the Priests of old there was as of necessity there must be a disparity between the Type and Antitype there was a great disproportion between Christ and them sundry of those Rites not agreeing to them both in the same direct manner sundry Purifications which they used were rather to make them become fit Types of Christ then that they signified such parallel actions to be done by Christ The Priests by means thereof represented that Purity which is in Christ without those means They were purified but Christ was pure so that in Purity there is an agreement between Christ and them but in the manner and means thereof there is a difference See Heb. 7.26 27. And therefore when any such actions are ascribed unto Christ as when he saith I sanctifie my self Joh. 17.19 it is to be understood rather in regard of the effect then of the action rather of the thing it self then of the means but such active expressions are used partly in relation to the Type the Priests of old and partly in relation to the Church of Christ the Members whereof he is the Head whatever is done to them being first done to him their Head so far as the incommunicable properties of either will permit He is therefore pleased so to speak of himself as being consecrated and sanctified and the like Not as though there had been any defect of Holiness in him but as representing them in himself Moreover we must remember that these things are not to be looked upon by us as terminated in the person of Christ himself but as relating further to his Church and Members for whom he is an High Priest and Mediator with the Lord. Meminerimus quae de Consecratione dicuntur non subsistere in ejus personâ sed referri ad totius Ecclesiae utilitatem Calv. in Exod. 29.6 Now to come to the particular Ceremonies of their Consecration they were those four as beforementioned 1. The first part of their Consecration was their washing with water Exod. 29.4 Levit. 8.6 This intimated and hinted two things 1. The perfect Purity and Holiness of Jesus Christ Heb. 7.26 who is holy harmless undefiled separate from sinners and such an High Priest as behoved us to have For we needed an holyer Priest then those of the Aaronical Order They were typically holy and some of them really but Christ infinitely 2. This pointed also at the Baptism of Christ at his first entrance upon his publick Ministry Matth. 3. Thus this great High Priest was consecrated and initiated by washing with water The first thing he doth to his people is to wash them He findeth them in a wretched and lothsom condition polluted in their own Blood Ezek. 16.9 then washed I thee with water yea I thoroughly washed away thy Blood from thee and I anointed thee with Oyl and so they did to the Priests of old Rev. 1.5 6. He hath loved us and washed us from our sins with his own Blood and hath made us Kings and Priests unto God and his Father Therefore sinners are exhorted unto this as the first thing they have to do Isai 1.16 wash ye and make ye clean 2. The second Ceremony of Consecration was the apparelling of them with the holy Garments Exod. 29.5 Levit. 8.7 These Garments are described at large in the precedent Chapter viz. Exod. 28. they were therefore spoken to under a former Head You have heard how they did betoken all those spiritual Graces and Excellencies which our great High Priest is furnished and adorned with And the next work of his Grace upon us after the washing away of sin is to clothe the Souls of his people with the Garment of Holiness and so to make them every way beautiful See that eminent Scripture Ezek. 16.9 and what follows ver 10. I clothed thee also with broydered work and shod thee with Badgers skin and girded thee about with fine Linnen and I covered thee with Silk See also the next following verses viz. 11 12 13. 3. The third Ceremony of consecrating was the anointing them with holy Oil Exod. 29.7 Lev. 8.12 The Composition of which sacred Ointment is instituted and directed in Exod. 30.23 As to the mystery and meaning of it 1. This holy Oil signified the Spirit of God and anointing therewith the Communication of the Spirit in the saving Graces and in the Divine Joys and Consolations of it so Isai 61.1 The Spirit of the Lord is upon me the Lord hath anointed me Act. 10.38 He anointed Jesus of Nazareth with the Holy Ghost 2. The anointing of the Priests signified the anointing of Jesus Christ with the Spirit beyond measure Psal 45.7 Joh. 3.34 This is called the Resting of the Spirit upon him Isai 11.2 as upon Elisha 2 Kings 2.15 and upon Eldad and Medad Numb 11.26 so 1 Pet. 4.14 the Spirit of God and of Glory rests on the Members of Christ especially when in sufferings it being derived unto them from him Hence he is called the Messias 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the anointed one because he chiefly is anointed with the Spirit 3. As this holy Oil stayed not upon Aarons head but descended and ran down upon his Beard and to the skirts of his Garments as is observed Psal 133.2 so the Holy Ghost the Spirit of Christ distills and is diffused from Christ the Head unto all the Members of his Body so as the meanest Saints have this anointing in their measure 1. Joh. 2.20 27. and do receive of his fulness even Grace for Grace Joh. 1.16 hence they bear his name and are called Christians as being partakers of his anointing 4. The Tabernacle and the Altar and all the holy Vessels were anointed with the same sacred Oil when he anointed Aaron at the same time also he anointed them Lev. 8.10 11 12. The mystery of this is evident It teacheth us that all Ordinances and Performances profit not unless they be anointed unless the Spirit be in them with the power and presence of his Grace This makes them most holy and effectual for good Exod. 30.29 and if he breath in them whatsoever toucheth them

Prefiguration of the Rest of the Body of Jesus Christ in the Grave that whole day which was indeed the only whole day of his resting or cessation from the actions of a bodily life For he was in the Grave only some small part of the sixth day and of the first day but he rested the whole Jewish Sabbath So then as they had other legal days and times that pointed them to other things about the Messiah so the Sabbath points to his resting in the Grave And he did not only rest in the humbling of himself under the guilt of our Sins but in his Resurrection from the dead The day of his Resurrection was the day of his entring into his state of rest from his Sufferings but on the Sabbath he rested from the actions of his bodily life therefore the seventh day Sabbath is abrogated and the Lord hath substituted the first day of the week for the Sabbath is moral And there is a ground too for the changing of the day that there should be one day in seven to attend on the Worship of God this is moral and perpetual that it should be the last day in seven this is by Gods Institution made legal and typical Christ entred into his rest of Glory into the state thereof at his Resurrection and into the place thereof when he ascended into Heaven but his resting in the grave was on the seventh day From all which you may see the morality of the Sabbath considered as in general together with the shadowy nature of the Jewish Sabbath of the seventh day having these typical respects relations annexed to it and so therein you see the grounds of the abrogation of it and of the substitution of the Christian Sabbath instead therereof And so much may serve for the typical respects and use of the Jewish Sabbath Now as for the Rites and Observations thereof 1. There were more Sacrifices that day then upon other days Numb 28.9 10. The reason was because there were more Mercies given and commemorated that day as the Creation their Deliverance out of Egypt and their Sanctification by the Spirit It shall be a sign between me and them that they might know that I Jehovah do sanctifie them Exod. 31.13 Ezek. 20.12 20. Here learn that the more Blessings God gives to any people the greater thankfulness he expects again It reacheth also that special Holiness that should be upon the Sabbath more exercise of Grace and duties of Worship to be performed upon that day then ordinarily upon any other day there should be that among us on the Christian Sabbath that should answer their double Sacrifice upon their Jewish Sabbath But in Ezek. 46.45 there is appointed for the Sabbath six Lambs for one under the Law to teach us that there should be more Holiness now under the Gospel then there was under the Law 2. They might not kindle a fire on that day Exod. 35.3 as some think to put them in mind of their absolute freedom from their Egyptian Bondage and the fiery Brick-works there or from the fire of Gods Wrath in the world to come when entred into that none of these fires should ever be kindled upon them or hurt them though others think that restraint respected only kindling a fire for the building of the Tabernacle nor is it unlikely 3. They were to abstain from building the Tabernacle that day Exod. 31.12 13 14 15 16 17. and 35.2 to teach them that the six days that is the time of this life is the only time wherein God will build the Tabernacle of his Church this life is the only day of Grace and opportunity of Salvation 4. They might not gather Manna on that day Exod. 16. In this life Christ is offered but in the Sabbath of eternity no Manna no means of Grace no offers of Christ then none could have Manna upon the Sabbath but they that had stored it up upon the week day so none can have Christ in Heaven but they that have stored him up in their hearts on earth These things shew the rigor of the Law as to Sabbath-rest but the Pharisees being deeply possest with the spirit of the Law did strain it a peg or two higher that to do a miraculous work of mercy or works of necessity was unlawful 2. They had also a Sabbatical year viz. every seventh year a Sabbath of the seventh year every seventh year was a Sabbatical year as every seventh day was a Sabbatical day Exod. 23.10 Deut. 15.9 This was celebrated by letting the Land rest from its usual culture and husbandry Levit. 25.4 5. Some alledge a political and philosophical reason for this that the Land by resting one year might be the more fruitful the other six quod caret alternâ requie durabile non est This Sabbatical year was celebrated by giving rest unto the Land from tillage and manuring the hungry ground This was a shadow of things to come this signifies something of Christ and Gospel mystery in which observe four things There was a fourfold Instruction in this Sabbatical year 1. This Sabbatical year told them plainly that both they and their Land was the Lords Lev. 25.23 For the Land is mine 2. This taught them to depend upon Providence without worldly care and trusting to the Creature for supply and support For they must not now sow nor till the Land this year for the sixth year was to bring forth the Fruit of three years both for the seventh year and for the eighth and for the ninth till the Harvest time See Lev. 25.20 21 22. and ver 6. the Sabbath of the Land shall be meat for thee The Land of its own accord that year was to produce sustenance enough both for man and beast It is not enough for us to depend on the ordinary course of means God can over-rule them and over-work them as he doth here 3. The Lord hereby teacheth them and us that great Gospel-lesson and duty of mercy and bounty to the poor Exod. 23.10 11. the Land must rest that the poor may eat and Deut. 15.1 2. Creditors must release their Debtors every seventh year Lev. 25.5 6. there is an Equity a Chancery a bountiful condescension to the necessities of the poor that men exact not their own right in all things but rather remit and abate something thereof Not but that men may take their course and use means to get it especially when persons are able and wilful but in case of poverty there should be mercy shewed in such a case 4. This Sabbatical year was a special season and time of instruction in the Law of God Deut. 31.10 11 12. the Lord would have them instructed and taught to know his Mind and the true Religion and the ways of his Worship Therefore he appointed so many times and seasons for it weekly and monthly and yearly and moreover one year in seven as you see Beside the mystery of spiritual rest by Christ of which further in