Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	body_n	sin_n	soul_n	13,963	5	5.3517	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A16722	A learned treatise of the Sabaoth, written by Mr Edward Brerewood, professor in Gresham Colledge, London. To Mr Nicolas Byfield, preacher in Chester. With Mr Byfields answere and Mr Brerewoods reply; Learned treatise of the Sabbath	Brerewood, Edward, 1565?-1613.; Byfield, Nicholas, 1579-1622. aut	1630 (1630)	STC 3622; ESTC S106416	30,804	60

to the iustice of God but whether the sinne of these second workes be peculiarly the seruants or that the Master also participate with the seruant in that guiltinesse It may be a question for if they be done meerely by the seruants election beside the knowledge and contrary to the commandement of his Master it seemes to be particularly the servants sinne But if they be occasioned by the Masters negligence then doth he certainly participate in guiltinesse with his seruant although in a diuerse sort for it is a sinne of commission in the servant 〈◊〉 vnlawfull act and a sinne of omission 〈◊〉 the 〈◊〉 neglecting his due care because by the 〈◊〉 Almi●hty God the Master is bound not ●nly 〈◊〉 command his seruant to worke but to command him not to worke on the Sabaoth day well then the workes which seruants doe on the Sabaoth day on their owne election are condemned the workes 〈◊〉 doe by obedience are excused by their Masters ●mandement but what workes are so excused Ar● all No but briefly all those which while they are performed as by the Servants of men they that d●●●●●m are not impeached for being the servants of God That is to say the workes of labour but not the workes of sin for to the first they are obliged by the law of nations but the second are forbidden them by the law of God not nakedly forbidden as their labour on the Sabaoth is but directly and immediatly forbidden them for it is cleare that all the other commandements being indifferently imposed without either specification or exception of any person whatsoeuer respect not any more one then another therefore hold all men vnder an equall obligation and so was it altogether conuenient because they are no lesse the secret lawes of nature then the reuealed lawes of God and no lesse written with the finger of God in the fleshly tables of the heart then in the tables of stone all of them forbidding those things that by their property and nature or as the Schoolemen say ex suo genere are euill but the commandement that forbiddeth seruile workes on the Sabaoth is of a different sort first because the servant is touching the matter which it forbiddeth labour wholly subiect to another mans command secondly because the commandement forbiddeth not the servant to worke but onely forbiddeth the Master his servants worke thirdly because the thing it selfe namely servants labour is not evill materially and ex suo genere as the matters of the other negatiue commandements are but only circumstantially because it s done vpon such a day for idolatry blasphemy dishonouring of Parents murther adultery theft false testimony coueting of that is other mens which are the matter of other commandements are euill in their owne nature and therefore forbidden because they are euill in their owne nature But to labour on the Sabaoth is not by nature evill but therefore evill because it is forbidden So that the natiue ilnesse in the other causeth the prohibition but the prohibition in this causeth the evill for labouring on the seaventh day if God had not forbidden it had not beene evill at all no more then to labour on the sixt as not being interdicted by any law of nature as the matters of all the other commandements are for although the secret instinct of nature teacheth all men that sometime is to be withdrawen from their bodily labours and to be dedicated to the honour of God which euen the prophanest Gentiles amidst all the blind superstition and darkenesse wherewith they were couered in some sort did appointing set times to be spent in sacrifice and devotion to their Idols which they tooke for their Gods yet to obserue one day in the number of seauen as a certaine day of that number and namely the seauenth in the ranke or a whole day by the revolution of the Sunne and with that seuere exactnesse of restraining all worke as was enioyned to the Iewes is but meerely ceremoniall brought in by positiue law and is not of the law of nature For had that forme of keeping Sabaoth beene a law of nature then had it obliged the Gentiles as well as the Iewes seeing they participate both equall in the same nature yet it did not so but was giuen to the Israelites to be a speciall marke of their separation from the Gentiles and of their particular participation to God neither shall wee finde either in the writings of Heathen men whereof some were in their kinde very religious that any of them had ever any sense of it or in the records of Moses that it was euer obserued by any of the holy Patriarches before it was pronounced in mount Sinai But if it had beene a law of nature her selfe and so had obliged all the Patriarches and as large as nature her selfe and so obliged all the Gentiles and had it not beene as durable as nature too and so obliged vs Christians also Certainely it had for if that precise vacation and sanctification of the Sabaoth day had consisted by the law of nature then must it haue beene by the decree of all Divines immutable and consequently right grievous should the sinne of Christians be which now prophane that day with ordinary labours chiefly theirs which first translated the celebration of that day being the seauenth to the first day of the weeke who yet are certainly supposed to be none other then the Apostles of our Saviour To turne to the point and clearly to determine it the Master only is accountable vnto God for the servants worke done on the Sabaoth but for what worke Namely for all the workes of labour but not for the workes of sinne and how for the workes of labour Namely if he doe them not absolutely of his owne election but respectiuely as of obedience to his Masters command for touching labours servants are directly obliged to their Masters But touching sinnes themselues are obliged immediatly to God Therefore those they may doe because their master commands them these they may not doe although commanded because God forbids them The servants then may not in any case sinne at the commandement of any Master on earth because hee hath receiued immediatly a direct commandement to the contrary from his Master in heauen For it is better to obey God then man And there is no proportion betwixt the duties which they owe as servants to their Masters according to the flesh And which they owe as Children to the father of spirits or betwixt the obligation wherein they stand to men who haue power but ouer their bodies in limited cases and that for a season And that infinite obligation wherein they stand to him that is both creator preserver and redeemer Iudge of body and soule sinne therefore they may not if their Masters command them because God hath forbidden them not only forbidden I say but forbidden it them But labour they may if their Masters command them because God hath no way