Selected quad for the lemma: soul_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
soul_n	body_n	death_n	separation_n	20,420	5	10.8447	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A53694	Exercitations concerning the name, original, nature, use, and continuance of a day of sacred rest wherein the original of the Sabbath from the foundation of the world, the morality of the Fourth commandment with the change of the Seventh day are enquired into : together with an assertion of the divine institution of the Lord's Day, and practical directions for its due observation / by John Owen.	Owen, John, 1616-1683.	1671 (1671)	Wing O751; ESTC R25514	205,191	378

eminent and answered Gods Rest from his own 2 Satisfaction in his works and the glorious product of them as those which had an impression on them of his Love and Grace Psal. 16. 7. § 23 It remains only that we enquire into his Entrance into his Rest both how and when he did so even as God entred into his on the seventh day for this must limit and determine a Day of Rest to the Gospel-Church Now this was not his lying down in the Grave His Body indeed there rested for a while but that was no part of his mediatory Rest as be was the founder and builder of the Church For 1 It was a part of his Humiliation Not only his Death but his abode and continuance in the state of Death was so and that a principal part of it For after the whole Humane Nature was personally united unto the Son of God to have it brought into a state of Dissolution to have the Body and Soul separated from each other was a great Humiliation And every thing of this nature belonged unto his Works and not his Rest. 2 This separation of Body and Soul under the power of Death was poenal a part of the sentence of the Law which he underwent And therefore Peter declares that the pains of Death were not loosed but in his Resurrection Act. 2. 24. Whom God saith he hath raised up loosing the pains of Death because it was not possible that he should be holden of it Whilst he was held of it he was under it penally This therefore could not be his Rest nor any part of it Nor did he in it enter into his Rest but continued in his Work Nor 2dly did he first enter into his Rest at his Ascension Then indeed he took actual possession of his Glory as to the full publick manifestation of it But to enter into Rest is one thing and to take possession of Glory another And it is placed by our Apostle as a consequent of his being justified in the Spirit when he entred into Rest 1 Tim. 3. 16. But this his entrance into Rest was in by and at his Resurrection from the dead For 1 Then and therein was he freed from the sentence power and stroke of the Law being discharged of all the Debts of our sins which he had undertaken to make satisfaction for Acts 2. 24. 2 Then and therein were all Types all Predictions and Prophesies fulfilled which concern the work of our Redemption 3 Then therefore his work was done I mean that which answereth Gods creating work though he still continue that which answers his work of preservation Then was the Law fulfilled and satisfied Sathan subdued Peace with God made the Price of our Redemption paid the Promise of the Spirit received and the whole Foundation of the Church of God gloriously laid on his Person in his Works and Rest. 4 Then and therein was he declared to be the Son of God with power Rom. 1. 4. God manifesting unto all that this was he concerning and unto whom he said Thou art my Son this day have I begotten thee Acts 13. 33. § 24 Thus did the Author of the New Creation the Son of God the Builder of the Church having finished his works enter into his Rest. And this was as all know on the morning of the first day of the week And hereby did he limit and determine the Day for a sacred Sabbatical Rest under the New Testament For now was the Old Covenant utterly abolished and therefore the Day which was the pledge of Gods and Mans Rest therein was to be taken away and was so accordingly as we have shewed As the Rest from the beginning of the World had its foundation from the works of God and his Rest which ensued thereon which was determined unto the seventh Day because that was the Day wherein God ceased from those works which Day was continued under the legal administration of the Covenant by Moses so the Rest of the Lord Christ the Son of God is the foundation of our Rest which changing the old Covenant and the day annexed unto it he hath limited unto the first Day of the Week whereon he ceased from his works and entred into his Rest. And hereby the Apostle compleats the due Analogy that is between the several Rests of God and his people which he hath discoursed of in this Chapter For as in the beginning of the World there was first the work of God and his Rest thereon which made way unto a Rest for his people in himself and in his worship by the contemplation of his works that he had made on whose finishing he rested and a Day designed determined blessed and sanctified to express that Rest of God whence mention is made of those works in the command for the observation of that Day seeing the workship of God in and on it consisted principally in the glorifying of him by and for those works of his as also to be a means to further men in their entrance into eternal Rest whereunto all these things do tend and as at the giving of the Law there was a great Work of God and his Rest thereon in his establishing his Worship in the Land of Canaan which made way for the peoples entring into his Rest in that Worship and Countrey and had a Day of Rest enjoyned unto them to express the one and the other as also to help them to enter finally into the Rest of God so now under the Gospel there is a Rest answering all these in and by the instances which we have given § 25 And this is that which the Apostle affirms as the substance of all which he hath evinced Namely that there is a Sabbatism for the people of God v. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word is framed by our Apostle from an Hebrew original with a Greek Termination And he useth it as that which is comprehensive of his whole sense which no other word would be For he would shew that there is a Sabbatical Rest founded in the Rest of God remaining for the Church and therefore makes use of that word whereby God expressed his own Rest when he sanctified the seventh Day for a Day of Rest thereon That Day of Rest being removed and another on a new foundation namely the Rest of Christ upon his works introduced he calls it a Sabbatism or a Sabbath-keeping He doth not do this only and separately averring the necessity of a Sabbath-observation in the first place distinctly from a Spiritual Rest in Christ with an Eternal Rest ensuing thereon but in the manner and Order before laid down wherein the necessity of such a Day is included And besides the evidence that ariseth from the consideration of the whole Context there are two things which make it undeniably evident that our Apostle asserts an Evangelical Sabbath or Day of Rest to be constantly observed in and for the Worship of God under the Gospel For first without this design

expounded in the next words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seven times seven years seven years being called a Sabbath of years because of the Lands resting every seventh year in answer to the Rest of the Church every seventh Day see the Targum on Isa. 58. 13. Esth. 2. 9. Moreover because of the Rest that was common to the Weekly Sabbath with all other Sacred Feasts of Moses's Institution in their stated Monthly or Annual Revolution they were also called Sabbaths as shall be proved afterwards And as the Greeks and Latines made use of this Word borrowed from the Hebrew so the Jews observing that their Sabbath Day had amongst them its Name from Saturne Dies Saturni as amongst us it is still thence called Satterday they called him or the Planet of that Name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shabbetai And even from hence some of the Jews take advantage to please themselves with vain Imaginations So R. Isaac Caro commending the Excellency of the seventh Day sayes That Saturne is the Planet of that Day the whole being denominated from the first hour whereof afterwards He therefore saith he hath power on that Day to renew the strength of our Bodies as also to influence our minds to understand the Mysteries of God He is the Planet of Israel as the Astrologers acknowledge doubtless and in his portion is the rational soul and in the parts of the earth the house of the Sanctuary and among Tongues the Hebrew Tongue and among Laws the Law of Israel So far he who whether he can make good his claim to the Relation of the Jews unto Saturne or their pretended advantage on supposition thereof I leave to our Astrologers to determine seeing I know nothing of these things And on the same Account of their Rest falling on the Day under that Planetary Denomination many of the Heathen thought they dedicated the Day and the Religion of it unto Saturne So Tacitus Histor. lib. 5. Alii Honorem eum Saturno haberi Seu Principia Religionis tradentibus Idaeis quos cum Saturno Pulsos conditores Gentis accepimus seu quod c septem syderibus queis mortales reguntur altissimo orbe praecipua Potentia stella Saturni feratur ac pleraque coelestium vim suam cursiem septimos per numeros conficiant Such Fables did the most diligent of the Heathen suffer themselves to be deluded withal whereby a prejudice was kept up in their minds against the only true God and his Worship The Word sometimes is also redoubled by a pure Hebraisme 1 Chron. 9. 32. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shabbath Shabbath that is every Sabbath and somewhat variously used in the conjunction of another form 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exod. 16. 23. Chap. 35. 2. And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exod. 31. 15. Levit. 25. 4. We render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by Rest the Rest of the Sabbath and a Sabbath of Rest. Where sabbaton is preposed at least it seems to be as much as Sabbatulum and to denote the entrance into the Sabbath or the Preparation for it such as was more solemn when 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a great Sabbath an High Day ensued Such was the Sabbath before the Passeover for the Miracle as the Jews say which befell their fore-fathers that day in Aegypt The time between the two Evenings was the Sabbatulum This then was the Name of the Day of Rest under the Old Testament yet was not the Word appropriated to the denotation of that Day only but is used sometimes naturally to express any Rest or Cessation sometimes as it were Artificially in numeration for a Week or any other season whose Composition was by and Resolution into seven though this was meerly occasional from the first limitation of a periodical Revolution of Time by a Sabbath of Rest of which before § 11 And this various Use of the Word was taken up among the Grecians and Latines also As they borrowed the Word from the Jews so they did its Use. The Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is meerly the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or perhaps formed by the Addition of their usual Termination from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whence also our Apostle frames his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Latine Sabbatum is the same And they use this Word though rarely to express the last day of the Week So Suetonius in Tiber. Diogenes Grammaticus Sabbatis disputare Rhodi solitus And the LXX alwayes so express the seventh Day Sabbath and frequently they use it for a Week also And so in the New Testament 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luke 18. 12. I fast twice on the Sabbath that is two dayes in the Week And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts 13. 14. the Day of the Sabbath is that day of the Week which was set apart for a Sabbatical Rest. Hence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 One day of the Sabbaths which frequently occurs is the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first day of the Week 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being often put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Numeral for the Cardinal § 12 About the time of the Writing of the Books of the New Testament both the Jews themselves and all the Heathen that took notice of them called all their Feasts and Solemn Assemblies their Sabbaths because they did no servile work in them They had the general nature of the Weekly Sabbath in a cessation from Labour So the first day of the Feast of Trumpets which was to be on the first day of the second Month what day soever of the Week it happened to be on was called a Sabbath Levit. 23. 24. This Scaliger well observes and well proves Emendat Tempor lib. 3. Canon Isagog lib. 3. p. 213. Omnem Festivitatem Judaicam non solum Judaei sed Gentiles Sabbatum vocant Judaei quidem cum dicunt Tisri nunquam incipere à feria prima quarta sexta ne duo Sabbata continuentur Gentiles autem non alio nomine omnes eorum solennitates vocabant And this is evident from the frequent mention of the Sabbatical Fasts of the Jews when they did not nor was it lawful for them to fast on the Weekly Sabbath So speaks Augustus to Tiberius in Suetonius Ne Judaeus quidem mi Tiberi tam libenter Sabbatis jejunium servat quam ego hodie servavi And Juvenals Observant ubi Festa mero pede Sabbata Reges And Martial Et non jejuna Sabbata lege premet speaking in contradiction as he thought unto them And so Horace mentions their tricesima Sabbata which were no other but their New Moons And to this usual manner of speaking in those dayes doth our Apostle accommodate his Expressions Col. 2. 16. Let no man therefore judge you in Meat or in Drink or in part of an Holy day any part of it or respect unto it or of the New Moon or of the Sabbaths that is any of the Judaical Feasts whatever then