Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	true_a	worship_v	worshipper_n	5,566	5	12.1877	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A97211	The Jevvs Sabbath antiquated, and the Lords Day instituted by divine authority. Or, The change of the Sabbath from the last to the first day of the week, asserted and maintained by Scripture-arguments, and testimonies of the best antiquity; with a refutation of sundry objections raised against it. The sum of all comprized in seven positions. By Edm. Warren minister of the Gospel in Colchester. Imprimatur, Edm. Calamy.	Warren, Edmund, minister of the Gospel in Colchester.	1659 (1659)	Wing W955; Thomason E986_26; ESTC R204006	221,695	275

may be reckoned as a special prerogative of this day above the Jewes Sabbath and all other dayes The Lords day and the Lords Supper are Scripture-companions Acts 2.26 is misquoted I perceive this Author uses to quote Scripture at a venture but I suppose he means Acts 2.46 and there indeed we read of the Saints continuing daily with one accord in the Temple and * Domi frangebant portionem Syriack verse breaking bread from house to house but to take this for Sacramentall bread and make it their daily bread is to mistake the matter quite For although verse 42. speak of bread Sacramentally broken yet verse 46. the phrase is quite altered and the * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 word signifies ordinary bread or common food Piscator understands it of bread broken in a way of Charity or dealing their bread to the hungry as it is * Isai 58.7 elswhere expressed If breaking of bread had been a service peculiarly designed for the honour of the first day Obj. 3 the Apostle would not have deferr'd it till the second day till after mid-night verse II. Neither does it appear that he did deferre it till after mid-night For Eutychus dropt asleep in Sermon-time Answ verse 9. and the Sermon lasted but till mid-night verse 7. and as soon as Eutychus caught his fall no doubt Paul hasted to raise him again And when he was come up again he brake bread verse 11. Part 3 Thes 63. all this while it might not be mid-night for after all this he talked a long while even till break of day Besides as Mr. Shephard observes the Lords Supper might be administred before Pauls Sermon And that breaking of bread verse 11. might be common bread some ordinary repast for Paul after his long preaching and before his long journey And the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 implies as much and hence also 't is spoken of one man principally When he had broken bread and eaten c. however t is expresly said v. 7. that the disciples were assembled together ex more sayes * Ad locum Pellican after their wonted manner to break bread upon the first day of the week and their purpose shewes what was their usual practice The disciples came not together till towards evening Obj. 4 for as soon they are met we read of lights in the upper room and this is no fair president for keeping a Sabbath They must needs be come together before Candle-lighti ng Answ 1 by is own principles otherwise how is it said they were assembled the first day of the week since he holds that the day begins and ends with the Sun-set evening The text saith not Answ 2 they met in the evening of the first day but on the first day and it might be in the morning for ought appears to the contrary The lights in the upper room ar gue not that it was late in the day before they assembled but long in the night before Paul ended his Sermon Besides supposing they came not together till towards the close of the day remembring still what perillous persecuteing times those were yet out of question the former part of the day was spent in religious exercises otherwise the disciples had rusht very rudely upon that sacred and solemn ordinance of the Lords Supper We should count them but sorry Christians that should dare to come reaking out of the world from their Merchandise or shops or fields or farms to sit down as guests at the Lords table The Saints example at Troas doth no more oblige us to their time Obj. 5 than their meeting in an upper chamber doth tie us to the like place If time and place be equal circumstances in religion Answ See Mr. Wowe of the Sab. then the old Prelatical Argument were good as the true worshippers of God are not tied to worship him either in Jerusalem or any other peculiar place but must worship him in spirit and in truth in all places so neither are they tied to any time of worship but may pray continually But this principle is out of plea now and I am perswaded in urging of it the objector fights against conscience and struggles against his own convictions For he ha's elswhere maintained time and place to be unequal circumstances and if not equal why does he argue from the one to the other But the truth is he ha's no game to play but what the Anti-Sabbatarian Prelatists have plaid and lost before him Only one card more which was none of their pack Examples do only allow us a liberty Obj. 6 page 13. of his Pamphlet nothing but a clear command can oblige us to a duty For instance community of goods is the Saints liberty because it was practiced but liberality of our proper substance is a duty because it is commanded Saints may freely seast before Communion because we have Apostolical president but all true disciples must break bread because we have Evangelical precept so we have liberty to meet the first day because we find the Saints at Troas then occasionally assembled but we are tied in duty to celebrate the seventh day Sabbath because it is commanded If this rule were as true as it is false Answ 1 he might blot out all the examples of the Saints recorded in Scripture For what are they good for To allow us a liberty only Why that we had before Had we never heard of the Saints meeting and Pauls preaching on the first day of the week yet I hope we had had free liberty to meet and worship on that day nevertheless what followes now Why by this Doctors new divinity absit blasphemia verbo the Holy Ghost ha's inserted this story in vain This leaf yea and twenty more might have been left out of the Bible without loss See the poison of a rotten error 'T is no less false Answ 2 that nothing but a clear command can oblige us to duty What must we limit the holy one of Israel must he deliver his mind and will only by way of precept May he not do it as well by promise or prophesie or proportion or consequence Must we teach the Lord how to teach us our duty pray what expresse command was there to sanctifie the Sabbath or what example of any one man that did sanctifie it for 2000. years after the Creation I mean in expresse terms Was it never a duty therefore till the Commandment came and is not Apostolicall example with a consequential command a sufficient rule for the observation of the Lords day He argued before for the Jewes Sabbath that we must be followers of Paul as he was of Christ how much better may we urge the same argument for the Lords day As thus Christ was present upon this day in the assembly of his disciples and kept it like a Sabbath John 20.19.26 and so Paul Acts 20.7 and we must follow Paul as he did Christ therefore we must keep holy the Lords day the

Judaerum celebrabitur amittetis regnum Sacrdotium celebrabitur nomen Christianorum Luther for the Lord God will slay thee and call his servants by another name and then v. 17. he intimates the coming in of this new name as a consequent of the new Creation For behold I make new heavens c. So that these new heavens must be created before the Disciples were called Christians Acts 11.26 and so far accomplished then as to out-shine the first Creation the supereminency whereof was the foundation on which theold seventh day stood I may therefore safely conclude The old Sabbath cannot possibly stand with the new Creation unless some new device can be found out to make an old house stand without a foundation But yet further that the work of the new Creation must necessarily draw after it a new Sabbath will more evidently appear if we look to the next Chapter Isai 66. opened where this Evangelical prophet seems rather to write an history then a prophecy of the new world under the Messiah describing it 1. By its new inhabitants or Church-members namely the n Verse 12.18 19 20. Gentiles 2. By its new Church-officers under those old titles of o V. 21. Priests and Levites I will also take of them meaning the converted Gentiles for Priests and for Levites saith the Lord. 3. By its new seasons of solemn worship under those old terms of new Moons and Sabbaths Vers 23 It shall come to pass that from one new Moon to another New Moons and Sabbaths by a figurative kind of phrase two words used to express one and the same thing are here put for the ordinary stated seasons of solemn worship in general 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Kings 4.23 Ezek. 46.1 or from moneth to moneth as in the Hebrew and from Sabbath to Sabbath all flesh shall come and worship before me saith the Lord that is all sorts of men without exception exemption or exclusion of any Now let us see what may be argued from this Scripture that the Prophet here points at Gospel-times is plain enough yea the whole succession of Gospel-times for the things here prophesied of are such as run parallel with the Church state of the Gentiles and the constituting of a publick Ministry chosen from among them Again that new things are here intended by these old names is without dispute a Gospel-ministry by Priests and Levites distinct from the Levitical priesthood and why not by Sabbaths and new Moons select seasons of worship under the Gospel distinct from those under the Law For that it cannot be meant of the old Sabbath and Old Testament-times of worship may be thus demonstrated That interpretation which would render the Prophet Isaiah a false Prophet cannot be true But to interpret this prophecy from moneth to moneth and from Sabbath to Sabbath all flesh shall come and worship before the Lord of the Jews Saturday-Sabbath would render the Prophet Isaiah a false Prophet since the experience of these sixteen hundred years can testifie that no flesh at all or none to speak of have owned that day as a day of solemn worship but expound it of the Christian Sabbath and so it holds true to a tittle for the first day of the week has been owned and observed by all Churches in all ages ever since the Sun of righteousness arose on that day and thus what the Lord foretold by his Prophet he has fulfilled by his Providence and this spirit of Prophecy proves the testimony of Jesus And so I suppose we have found even Old Testament-proof of a New Testament-Sabbath or which comes all to one the ordinary stated season of solemn worship under the Gospel distinct from that under the Law and all this in close connexion with the new Creation for verse 22. it is said As the new heavens and new earth which I will make shall remain before me so shall your name and your seed remain and then presently it followes from moneth to moneth and Sabbath to Sabbath all flesh shall come and worship before me saith the Lord. Thus the Major or first Proposition is made good that the new Creation must have a new Sabbath 2. Now for the second That Christ by his resurrection brought in the new Creation we may appeal to that of the Apostle Hebr. 9.26 where our Saviours death and suffering is stated upon the end of the world and if the old world ended with his death the new must needs come in with his resurrection from the dead whereby he brought in a new generation the out-casts of the Gentiles and so a new creation of the same kind mentioned in a Isal 41.19 20 Ephes 2.10 11 Isaiah That the in-come of the Gentiles was to take its rise from our Lords resurrection is not obscurely signified by himselfe in that b Mat. 12.39.40 sign which he gave the Jewes the sign of the Prophet Jonas who was the Prophet of the Gentiles Fatentur ipsi Judaei regnum Messiae inchoandum à resurrectionemortuorum renovatione mundi Lightf Hor. Hebr. hereby he did not only point at his own resurrection as one observes but also secretly gall the Jewes with an intimation of the calling of the Gentiles upon his resurrection as the Ninivites were called upon Jonahs resurrection from the grave of the Whalesbelly And thus some expound that place Thy c Isal 26.19 dead men shall live together with my dead body shall they arise as reserring not only to the corporal resurrection of d Mat. 27.53 those that came out of their graves at Christs resurrection but also to the calling and quickning of the poor dead Gentiles who are said to be e Ephes 2.5 6. quickened together with Christ and raised up together with him Again that the new creation both as to persons and things followes upon Christs resurrection may be gathered from that f 2 Cor. 5.17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 known Text of Scripture If any man be in Christ he is a new Creation as in the Greek old things are passed away behold all things are become new The Apostle seemes to argue from things to persons * A new name Acts 11 26. A new Jerusalem Rev. 3.12.2 new song Isal 42.10 a new Testament Heb. 8.13 all things new Rev. 21.5 See Dr. Gouge Progress of providence p. 9. All things in Christ are become new a new Jerusalem a new Church a new Covenant new Ordinances new Heavens and a new earth therefore all his followers must be new creatures and this he infers from verse 15 inasmuch as Christ dyed for us and rose again and we may place the accent upon his rising again as in another case the Apostle does g Rom. 8.34 It is Christ that dyed yea rather that is risen again There is a rather put upon the resurrection of Christ in comparison of his death and passion so there in point of justification and so it may be here in respect