Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	ghost_n	holy_a	temple_n	7,031	5	7.9574	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A55487	Sabbatum. The mystery of the Sabbath discovered Wherein the doctrine of the Sabbath according to the Scriptures, and the primitive church, is declared. The Sabbath moral, and ceremonial are described, and differenced. What the rest of God signified, and wherein it consisted. The fourth commandment expounded. What part of the fourth commandment is moral, and what therein is ceremonial. Something (occasionally) concerning the Christian Sunday. By Edm. Porter, B.D. sometime fellow of St John's Colledge in Cambridge, and Prebend of Norwich.	Porter, Edmund, 1595-1670.	1658 (1658)	Wing P2984; ESTC R218328	143,641	276

assured that the very Seaventh day Sabbath was but a meer figure and Type of the true Eternall Sabbath which is Christ That the Jewish Sabbath was but the shadow And that the body thereof was Christ Justly therefore are the Jewes reproved for doting so much on the Shadow-sabbath and utterly neglecting the Substance and body which was but only represented by that shaddow like the dog in the a Gabriae fabula 32. Fable which let-go and est the Substantiall flesh out of his mouth by snatching at the shadow thereof in the water So the great Oratour Demosthenes perceiving the Greeks to neglect the weighty matters of State which he delivered in an Oration tells them a tale then reproves them for listening with more attention to a ridiculous case b Plut. de 10. Orat. of two men contending for the shadow of an Asse than they did to the great affaires of their Country This surely was the reason that our Saviour so often took occasion to slight and decry the Jewish seventh-day sabbath because he saw the Scribes and Pharisees so strict and curious in keeping that shadow and utterly to neglect the true Substantial Sabbath which was their Messiah in whom only true Sabbatical Rest was to be found and no where elss And now since Christ is come and fully made known to his Church the Jewish Ceremonies are useless and quite gon as may thus appear 1. For now what need have we of the shadow of a Paschal Lamb seeing the true Lamb of God is slain 2. What need of the blood of Sacrifical beasts for us since Christ is Sacrificed and his precious blood powred out 3. Now there is no need of the Jewish earthly Tabernacle or Temple because Christ is come whose body was the Substantial Temple 4. No need now of Corporal Circumcision because Christ hath taken away the Superfluity of Sin even of Original Sin which was but only Figuratively signified by that Sacrament of Circumcision which Sacrament was as I conceive therefore performed or executed on that part of the body and none other part through which Original Sin is propagated 5. No need now of the Jewish Calends or New-moons because men are now really renued by the Spirit of Christ The Sun of righteousness hath inlightned us we need not the darker shadowy type of Moon-light at Noon day 6. Nor need we the Ceremonious festival of At-onement or Reconciliation now by the High-priest entring into the most holy place of the earthly Temple because Christ hath really made our Atonement by his own blood and hath himself entred into the most holy Tabernacle of Heaven and thither caried our Nature with him 7. Finally we have now no need of the Jewish weekly Typical and Ceremonious Sabbath because the true Sabbath is come even Christ who is the Sabbath or Rest both of the Godhead and of us men It is evident enough that Christ did on purpose and design take special care both to discountenance and also to dissolve the Jewish Saturday-Sabbath that by his example the Jewes might be withdrawn and weaned from the Ceremony to the S●bstance and from the Letter to the Spi●it meaning thereof for he commanded the I●potent man to cary his bed on the Sabbath day Joh. 5. 8. The Jewes therefore charge him with their Sabbath-breaking which Christ did not deny and they therefore sought to kill him vers 18. Afterwards He makes clay on the Sabbath day Joh 9. 14. which he needed not to have done in order to the curing of the blind man therefore it was done upon another d●sign of Nulling the Sabbath as the Jewes also apprehended it vers 16. He also excuseth his Disciples for plucking eares of corn on the Sabbath day Math. 12. And tels the Pharisees that their own Jewish priests did prophane the Sabbath by working on the Sabbath in their Temple and yet the priests were blameless For indeed they did on that day make the Shew-bread and brought in fuell for the Altar they killed washed skinned dressed and Sacrificed beasts and so laboured as much or more then ordinarie Butchers and more also on the Sabbath day than any other day of the week except it were a Festival which Festivals were also called Sabbaths To this dissolution and nulling of the Jewish Sabbath the Fathers and other Christian writers generally agree except some few Sabbatarians Saint Austin upon occasion of those words Joh. 5. 18. saith a Aug Epist 11. Christus sabbatum solvi i. e. Christ hath dissolved the Sabbath again he saith b de Gen ad lit L 4. C. 13. Jam ab usu fidelium observatio Sabbati abla●a est perpetuum Sabbatum observatur i. e. The observation of the Sabbath is now taken away from believers who now keep a perpetual Sabbath For our constant adhering to Christ is our continual Sabbath And again he saith c de spiritu litera C 14. Quisquis nunc observat Sabbatum sicut litera sonat carnaliter sapit quod mors est i. e. That man which now observeth the Sabbath literally is carnally minded and to be carnally minded is death saith Saint Paul Rom. 8. 6. With him agrees Saint Ambrose using these words d An. br de fide l. 2. c. 4. Christus Sabbatum sol●it c. Hinc Judaei ad necem ejus commoti Christ did dissolve the Sabbath and therefore the Jewes sought to kill him Ioh. 5. 16. Again he saith e Epist l. 5. Ep. 42. Sabbatum Circumcisio cessant sub Evangelio i. e. Both the Sabbath and also Circumcision do cease under the Gospel By these words he declareth that the Jewish Sabbath is but such a typical and temporary Ceremony as Circumcision was which Circumcision we know was forbidden not only by St. Paul Gal. 5. 2. but also by the whole Councell of the Apostles Act. 15. 24. St. Jerome also thus writeth of St. Paul a Hier. proaem in Gal. Nullus Apostoli Sermo est vel per epistolam vel praesentis in quo non laboret docere Antiquae legis Onra deposita id est Sabbatum Circumcisionem Calendas c. The Apostle in every Sermon of his either written by Epistle or delivered where he was present teacheth that the troublesome Ceremonies of the old law are taken off such as Sabbaths Circumcision and New-Moons c. Before him Athanasius had thus Written upon those words Mat. 11. 27. All things are delivered to me of my Father b Athan. Tom. 1. 294. Sabbatum injunctum est priori populo-sednovae creaturae non praecepit observationen Sabbati i. e. The Sabbath was imposed on the first people The Israelits but not on the new people The Christians The Jewish Sabbath was appointed to be on the last day of the week which might intimate that is was near Ending for when Christ the true Sabbath and the true light was come the Sabbaticall ceremony was uselesse as candle-light at Noon day St. Chrysostom also observeth in

John saith The Word was with God and The Word Joh. 1. 1. was God Psal 104. 24. O Lord how manifold are thy works in wisdom hast thou made them all Who this Wisdom and Beginning and Word is by which all things were made the Gospell hath taught us that it is Christ who is not onely the Beginning and the Word as it is said but is also called The Wisdom of God 1 Cor. 1. 24. And All things were made by him Joh. 1. 3. and All things by him were created that are in heaven and that are in earth Col. 1. 16. The Jews in disparagement of Christ Ma● 6. 3. Matth. 13 55. called him both a Carpenter and the son of a Carpenter so did Celsus in a Cont. Cels lib. 6. Origen and b Theod. hist. lib. 3. cap. 23. Julian the impious and apostate Emperour Justin Martyr doth indeed affirm that Christ on earth was literally a Carpenter and did make ploughs and yokes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iustin Dial. cum Tryph. Ambr. Ser. 10. but withall both St. Ambrose and St. Austin tell us That he was also that Carpenter that built Heaven and this mighty fabrick of the world Finally because this Son of God Aug. de Temp. Ser. 3● was both the Creator and also the Sabbath both of God and Men therefore for the sanctifying of him this Motive is here mentioned of making heaven and earth And rested the seventh day Touching this Rest of God what it was and why it is fixed on the seventh day we have said much a Chapter 10 11 12 13 15 1● before and something more must be added which will be more fit to be discoursed in the next that this Chapter may not swell too big CHAP. XX. The Exposition continued That all the Divine Persons concurred in Creating Resting Blessing and Sanctifying How the Son of God or Second Person is the Rest and Sabbath of the same Son of God How he resteth in himself Of the divers considerations of God the Son in respect of Godhead and Manhood and his severall Appellations respectfully Why the seventh day was preferred above the former six That the Ceremoniall Sabbath was for the memoriall of the Resting and not of the Working of God And Rested the seventh day THe more literall and exact reading of these words is And rested on the seventh day for thus St. Jerom renders them Requievit die septimo and the Clementine-Edition In die septimo For it was not the day that was considered by the Godhead but something that was performed on that day that occasioned this Rest which if it had been so done on any other of the former six daies certainly it would have been said of that day as it is of this that God rested on it What that thing was we have shewed before at large namely that it was in consideration of the Messiah or Christ It would now be enquired what is meant by The Lord who is here said to have made heaven and earth and to blesse and sanctifie the Sabbath day whether it be meant of the Person of the Father onely or of the Person of the Son or of the Person of the Holy Spirit or of all of them because all and every one of them is the Lord and the Creator and the Sanctifier Of the Father no man doubteth and of the Son we have proved before and of the holy Ghost holy Job saith By Job 26. 13 his Spirit he hath garnished the heavens and the Psalmist also Thou sendest forth thy Spirit Ps 104 30 and they are created and the Church at the opening of Councils used to sing that Hymn in St. Ambrose which beginneth a Inter Hymnos Ambros To. 5. Veni Creator Spiritus For when our Vulgar Catechisms ascribe Creation to the Father and Redemption to the Son and Sanctification to the holy Ghost we are not so to understand them as if these actions were of each severall person or as if the Father had no interest in our Redemption or Sanctification nor the Son or Spirit in Creation far be it from us to think so But we believe that the whole Godhead and every Person therein did joyntly co-operate in all these acts Indeed the Father created but it was in and by the Son and both by the holy Ghost So the Son Redeemed but it was from the Father and by the Spirit So the holy Ghost Sanctifieth but he doth it from the Father and the Son So also in this place the Rest of God is not to be accounted the Rest of one single Person onely but of the whole Godhead and of every one of the Three most holy Persons therein If it be now granted that the Son of God is this Lord and Creator that made heaven and ea●th and He that is here said to Rest and also He that is the onely Rest and Sabbath both of God and of us Men which we have proved before then it must follow that the Rest it self is here said to Rest and the Sabbath it self to rest in the Sabbath and the Son of God must be the Sabbath of the same Son of God Which at our first hearing may seem to be a violent Exposition which yet is not so as will presently appear The Reader may easily apprehend that although God is entirely One yet he is often represented to us under diverse and severall notions and capacities as if he were not the One and the same God for so this Son of God who is the onely God is set forth in Scripture and is so by us to be apprehended and believed as Immorta●l and yet mortall as the M●ker of all things and yet made that he was from Eternity and yet born in time the Father of all men and yet the Son of man the Creator of his Mother and yet her Son All these speeches are true of this Son of God considered in his severall and respective capacities neither ought they to seem incredible or strange because we find the like diversities in one and the same Man One in Plutarch said openly to a King sitting in judicature a Pl●t in Apoph Provoco à Philippo ad Phil●ppum I appeal from King Philip to King Philip but in another temper So Nazianzen representeth the same person both as a Judge and as one arraigned b Naz. E●ist 79. Te accuso apud te justum judicem So doth St. Ambrose to one as if he were both Client and Counsellor c Ambr. Ser. 64. Stulto consiliario usus es teipso Upon these words Psal 140. 1. Deliver me O Lord from the evill man St. Austin saith d Aug. Hom 29. de Temp. Ser. 233. à te ●e liberat i. e. God doth deliver a man from himself And upon those words Deliver us from evill he saith Deus te liberat à teipso malo We have a Proverb that a man is his own neighbour c Proximus egomet mihi

use this word God we should do it with great awefull reverence which yet we ought to do but the name of God doth her● signifie God himself as we are well taught by St. Austin a Aug. in Joh. Tract 29. Non est Deus duae syllabae duas syllabas colimus manet aliquod magnum quod est Deus sono non manente i. e. When we mention God or Godhead think not that we mean a word a sound a syllable or two as if we worshipped sounds words or syllables for that great thing which is God remaineth when no sound or syllable is heard Just so he saith of Christ upon those words Joh. 14. 13. Whatsoever ye shall ask in my name b Id. lib. Tract 102. Non est intelligendus Dominus de sono syllabis qui hoc sentit de Filio non petit in ejus nomine etiamsi non taceat literis syllabis Christum i. e. When we ask in the name of the Lord Name doth not signifie only that word Christ as if it were a Charme he that thinks so doth not pray in the name of the Son of God though the word Christ be in his mouth Thus he The Son of God is by St. John called ●oh 1. 1. The word yet he that shall think that The Word in that place signifieth only a Grammatical or vocal word and sound doth err dangerously for it followeth The word was God so it signifieth the real and substantial Son of God It is therefore a very slander that someof late have put upon this Church for requiring an adoration of our Lord Jesus when that name is mentioned They say we worship only a name But we worship only the Lord Jesus himself as the Apostle meaneth in whom the name Jesus signifieth the Person Jesus as the name of God signifieth God himself Those phrases of Blessing and Magnifying and Glorifying and Justifying and Sanctifying God and The name of God which we find in the Scripture are all to be understood in the same sense For when it is said Job 1. 21. Blessed be the name of the Lord it is all one with that of Luk. 1. 68. Blessed be the Lord God of Israel so Mal. 2. 2. Give glory to my name is all one with that of Josh 7. 19. My Son give I pray thee glory to the Lord God of Israel That of Ezech. 36. 23. I will sanctifie my great name is all one with that of 1 Pet. 3. 15. Sanctifie the Lord God Where for those words Lord God both the Syriac and old Latine read The Lord Christ as a Beza in Loc. Beza notes There is also mention of Justifying God Ps 51. 4. yet neither Justifying Blessing Gloryfying or Sanctifying can make any addition by any of these Attributes to the plenitude of God These are but the expressions of man not to make God holy but to declare him to be so and to shew that he is so accounted and esteemed by us indeed God doth sanctify us Really Effectually and Actually by induing us with sanctifying Graces but we cannot sanctifie God otherwise than affectionately declaratively and verbally and also by conforming our selves to his Commandments And so Christ our Sabbath is to be sanctified by us by an holy imitation of his Vertues as the Apostle saith 1 Pet. 1. 16. Be ye holy as I am holy and to keep this Sabbath is to be wary and mindful alwayes to keep Christ by a firm faith to be fixed to him never to deny or reject him And to keep him holy is to purifie ou● hearts so as to be clean and prepared Mansions fit for so holy a Guest and to walk worthy of so holy and so merciful a Saviour in our private demeanour and outward conversation As the Godhead did really magnifie the Lord Jesus by uniting it self in a Personal union with that man and thereby made him the Christ or the Anointed One in which consideration only he is our Sabbath and being so anointed he was thereby really sanctified by the Godhead and also as that word signifies he was seperated distinguished differenced and preferred above all others as it is said of him Psalm 45. 7. God thy God hath anointed thee with the oyl of gladness above thy fellows that is above all other Kings Priests and Prophets And Philip. 2. 9. That God hath highly exalted him and given him a name which is above every name So we ought to sanctifie the same Lord Jesus our Sabbath in a way of preheminence distinguishing him by the reverence and honour which we perform to him from all other persons and honours in a word we must sanctifie honour and worship him farre more then any one or then all the Creatures of Heaven and Earth God hath many holy Ones but none so holy as our Lord Jesus He is said to be sanctified by the Father John 10. 36. so are others but Christ super-eminently and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Angel cals him The most Holy Dan. 9. 24. And the same Angel again cals him That holy Thing Luke 1. 35. And even Satan confessed him to be The holy One of God Mar. 1. 24. Therefore Christ our Sabbath being thus by way of excellency declared to be the holy One and the most Holy of all Holies surely he ought to be so esteemed and also to be so declaratively sanctified by us in the most humble and reverential manner that possibly we can according to his infinite holiness This I firmly believe to be the Spirit and meaning of this Moral Sabbath and the sanctifying thereof We find many sanctifyings of Creatures as of Prophets and Priests and of Places as the Tabernacle Temple and Vessels of Dayes and Times as Sabbaths Festivals but none to be so highly sanctified as Christ our Sabbath for the Sanctifying of him is a Separating of him in a preferment above all other hallowings or sanctifyings which are performed to Creatures forasmuch as we find that his very humane Nature was by the Godhead produced in an extraordinary way distinct and separate from other men as it is said Heb 7. 25. Our High-Priest is holy seperate from sinners for he was born of a Virgin and this to seperate him from the common contagron of Original pollution It is also declared Heb. 10. 29. to be an heinous sin worthy of sore punishment to count the blood of the Covenant which is the blood of Christ to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. common which is to esteem his blood no better then the blood of another man or indeed of all men in the world and so not to seperate or preferre or sanctifie it above all others This is the grand Sin there intended because neither all men in the world nor all the Angels of Heaven if they could and would suffer in mans stead yet they would not be sound of sufficient value to Redeem us and to procure our everlasting Rest as Christ hath done whom we