Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	flesh_n	jesus_n	lord_n	8,180	5	3.7669	3	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A93314	Christs birth misse-timed. Or, A resolution to a question about the time of Christs nativity; evidencing by Scripture, that Jesus Christ was not born in December. By R.S.	Skinner, Robert, 1591-1670.	1648 (1648)	Wing S3945; Thomason E477_24; ESTC R205570	4,367	8

Oracle or Sanctum Sanctorum once a yeare only Now I will shew you Chrysostomes ground for these two things that moved him to thinke 1. That Zachary was High Priest And 2. That therefore consequently he must on the 10. of Septem go into the Sanctum Sanctorum Drusius on Luke 1.5 saith thus In Historia Hebraica Johannes Baptistes vocatur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cohen Gadol hoc est magnus sacerdos quae vox aequè significat Pontificem maximum Principem sacerdotum Therefore its probable that Zachary was Princeps Sacerdotum which he might be and yet not Sacerdos maximus For though these two words Sacerdos maximus and Princeps Sacerdotum be often promiscuously used one for the other yet the distinction is plaine in Scripture that Princeps sacerdotum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sar Haccohanim was the chiefe Priest only of every one of the 24. Classes or Courses of Priests and so its likely that Zachary was the Prince of the Priests of his eighth course of Abbia But Sacerdos maximus or Pontifex is he that is Head of all the 24. Classes and Orders of Priests which Zachary was not For these reasons First because he is called Luke 1.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a certaine Priest therefore not Pontifex maximus for had it been certaine that Zachary had been High Priest Buke would have so stiled him and not have spoken uncertainly of a certaine and known dignity in the Pronoune indefinite 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quidam which indefinite Pronoune 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he presently defines saying Of the course of Abbia so v. 8. It s said of Zachary that while he executed the Priests office before God And St. Luke doth not stile him with the High-Priests office which title of dignity to omit had been an indignity offered by St. Luke to Zachary Secondly for that it is said v. 8. that his Lot was to burne incense when he went into the Temple of the Lord. And v. 11. that there appeared an Angel to Zachary standing on the right side of the Altar of Incense For these two reasons Chrysostom Arias think Zachary to be an High-Priest whereas all Jews know that the Candlestick Table and Altar of Incense were without the Sanctum Sanctorum not within as they suppose and therfore being placed without they were daily gone unto by Zachary and other sacrificers in their courses And thus much of Chrysostome's and Arias Montanus grounds no solider then an Irish Quagmire to trust to Thirdly Mr. Broughton saith that there was an Old Record in Greek found at Rome as the Romanists say but it is not now extant to be shewed that mentioneth Zachary to have ministred in the seventh moneth And thus all error cometh from Rome that bitter Starre Worme-wood cast into the fountains of the Scriptures and Vniversities to corrupt and bitter them not to better them as Moses tree did the waters of bitter Marah Now I will adde after Confutation of the error a probable Confirmation of the truth The Rabbines in Midrash Rabba conclude that the Messias must be born in the moneth Aethanim or Tisri that is in Septem the month of strengths full of feasts to teach of the Messias And so agreeably we find in Moses that the three chiefe Anniversary Feasts do foretell and typifie out Christ's times 1. Their Passeover and our Easter prefiguring his death fals out fitly in the first moneth for redemption from Egypt and of our redemption by Christ 2. Their Feast of weeks or harvest fifty dayes after the Passeover or joy of the ●aw when the fire of the Law was given Israel jumps with our Pentecost or Whitsontide when the fiery law of the spirit was given by Jesus in cloven tongues Acts 2. 3 The feast of dwelling in Tabernacles on the 15. of September for eight dayes Is suitable to our Lords pitching in the Tabernacle of his flesh amongst us or his Nativity in Septem the first moneth after the Creation The feast of joyfull meditation of Gods dwelling in the cloud amongst Israel is a memoriall of Christ dwelling in the flesh with us Iohn 1.14 And the Word was made flesh and he pitched his Tabernacle amongst us So in 1 Kings 8.2 this is plainly typified Solomon brings the Arke and Tabernacle into the Temple in the seventh moneth called Aethanim or September moneth of strength and fruits and the Cherubims spread their wings over the Ark. This Arke and Tabernacle was the type of the Ark and Tabernacle of Christs body The bringing in of this Tabernacle into the Temple the coming of Christ into the world in the Temple of Zarobabel under which he was borne preached and wrought miracles And the Cherubims are the Angels spreading their wings of Protection over him proclayming him singing at his birth And this was in the moneth Aethanim or September the moneth of strengths or fruits and feasts wherein Christ was borne bringing strength and fruits of righteousnesse into the world And thus having shewed your Honour the sweet Harmony between the type and the thing typified the feast of Taberacles in September and Christ in the same time pitching in this Tabernacle of his flesh amongst us The Concent between the history and the mystery I conclude with that of the Apostle Great is the mystery of Godlinesse God-manifest in the flesh For the true Calculation of the monthes Consult with Munsters Calendarium Hebraicum FINIS