Selected quad for the lemma: lord_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
lord_n	day_n	new_a	sabbath_n	12,020	5	10.1331	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A89189	A sober ansvvere to an angry pamphlet, or, Animadversions, by way of reply, to Robert Barclays late book (entituled, Truth cleared of calumnies) in answere to A dialogue between a Quaker and a stable Christian by VVilliam Mitchell.	Mitchell, William, 17th cent.	1671 (1671)	Wing M2294; ESTC R43708	69,116	149

of Redemption Mark 16.1.2 2. On this day our Lord graciously and frequently appeared unto his Disciples Ioh. 20.19 3. On this day our Lord declared himself to be the Son of GOD with Power Rom. 1.4 4. On this day our Lord plentifully poured his Spirit upon his Apostles for Penticost or the fifthtieth day from the Passover is computed to have fallen out that year on this day Act. 2.1.2 Thus it is apparent that the first day of the week may beyond other dayes be peculiarly termed the Lords day To this may be subjoyned the observation of famous Beza who observes out of an ancient Greek Manuscript wherein the first day of the week is expresly called the Lords day Now this day being called the Lords it imports that the Lord is the authour and instituter of it this tittle as I remember the Lords is in the New Testament attributed but to two things namely to the Supper 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 now the Supper is called the Lords because he did institute and appoint it and so the day is called the Lords because Christ is the authour and appointer of it and therefore in keeping this day we walk obediently to the fourth Command which requires on day to be observed as a Sabbath which the Lord appointeth we then keep this day because it is a day instituted and appointed by the Lord. Neither must those two expressions the day of the Lord and the Lords day be confounded for all dayes wherein GOD executeth judgement upon sinners are dayes of the Lord Amos 5.18.20 But the Lords day mentioned Revel 1. is but one which at that time was known to the Churches to be the first day of the week Ignatius who lived in Iohns time speaking of this day saith Omnis Christi amator Dominicum celebret diem Reginam Principem dierum omnium that is let every one that loveth Christ keep holy the Lords day which is the Queen and Empress of all dayes Whereas page 61. 62. he insinuats that every day even all the dayes of our life are to be given up unto the Lord and spent in his service Answer It is true we ought daily to be employed in the worship and service of GOD But as this will not inferre that every day is to be keeps as a sabbath which must be wholly consecrated to the service of GOD so it makes nothing against the keeping of a weekly sabbath for the Jews before Christ were bound every day to serve GOD and yet they were tyed to the observance of a weekly Sabbath Thus my former charge is still made good against Quakers that it is for the inventions of men but the ordinances of Jesus Christ which they disowne HEAD XIV Concerning Original Sin which Quakers deny He affirmeth page 62. That the thing which we intend by original sin is not expressed in scripture Ans Is it not expressed in Scripture that there is corruptiō and sin in us from our conception and birth And this is that which we intend by original sin for this the Scripture is plaine Ioh. 3.6 that which is born of the flesh is flesh intimating that men by their natural birth are corrupt and fleshly Job speaking of mans birth uttereth these words who can bring a clean thing out of an unclean Job 14.4 David acknowledged that corruption and sin wherewith he was defiled from his conception Psalm 51.5 He saith the thing that we intend by original sin is that all infants are sinners before GOD onely for Adams sin Answer It seemeth he is not well acquainted with our Doctrine about original sin It is true we assert and with good warrand that Infants are guilty of Adams sin for in Adam all die and therefore in him all have sinned 1. Cor. 15.22 And though Adams first sin may be called original sin yet we distinguish of original sin it being either imputed or inherent Original sin imputed is the disobedience of Adam which is imputed to his posterity Rom. 5.19 by one mans disobedience many were made sinners Original sin inherent is that hereditary inbred corruption which we brought with us into the world and this is conveyed and derived to Infants from their immediat Parents in sin did my mother conceive me Page 63. He denyeth that the guilt of Adams first sin lyes at the door of Infants who never actually sinned Answer The Apostle confutes the Quaker Rom. 5.12 Where first he sheweth that by one man namely Adam sin came into the world Secondly That death entered the world by sin Thirdly That death i. e. lyableness to death passed upon all Fourthly The reason why death which came by the sin of one man passed upon all for that all have sinned so that Infants are not exempted from the guilt of that one mans sin which will be further clear if it be considered that the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wil bear in whom thus it is varied on the margin of our books and so Beza renders it and they who are well skilled in the Greek think this the best reading Now it is onely one of three things that can be alledged for the antecedent of this relative in whom either sin or death or that one man but it is not sin for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rendred sin cannot answere the Greek relative because they are of different genders neither is it death as the Quakers pretend for what sense is it to say in which death all have sinned This is an improper speach It was long since observed that in peccato moriuntur homines non in morte peccant men dye in sin they are not said to sin in death and therefore this in whom hath reference to that one man namely Adam in him all without exception of Infants have sinned Object It is plaine that sin is not imputed to Infants for the Apostle saith Rom. 5.13 sin is not imputed where there is no Law now Infants are not capable of a Law Answer Infants may be considered in respect of their own persons or in respect of their representative now though Infants as to their owne proper persons be not capable of a law for they cannot discerne between their right hand and their left yet their representative was capable of a law Yea to Adam the representative of all mankind a law was actually given and this will serve to answer the Quakers two other Objections 1. Object Why should Infants be guilty of Adams sin and not of the sin of their other forefathers Answer The reason is because Adam is to be lookt upon not as a single individual person but as a publick universall person Now that Adam was a publick person representing mankind is evident from the miserable event of his sin which made not onely himself obnoxious to death but likewise his Posterity descending from him in an ordinary way Rom. 5.12 Yea such of his Posterity have come under death as never actually sinned in their

fourth Command instance in the seventh day that is for number yet it speaketh not precisely of the seventh day in order from the creation It is said six dayes shalt thou labour but the seventh is the Sabbath mark the seventh is the Sabbath the Lord saith not the seventh from the creation It is likewise worthy special observation to consider the preceptive and the benedictive part of the fourth Command or the beginning and conclusion of it In the beginning it is said Remember the Sabbath day to keep it holy In the conclusion it is said Wherefore the Lord blessed the Sabbath day and hallowed it observe the phrase not seventh day but Sabbath day is blessed so that the fourth Command neither begins nor ends with that terme the seventh day but with that of the Sabbath day which is an evidence that the designe of this Command is not to bind the Church to a precise keeping of the seventh day from the creation for there is no express mention of that day in all the fourth Command the maine intendment therefore of the fourth Command is to prescribe a seventh day to be keept holy after six dayes labour which GOD appointeth And this to the People of GOD under the Old Testament was the seventh day of the week it being appointed by GOD in the first institution of the Sabbath Gen. 2 3. but to us it is the first day of the week the Sabbath being translated and changed to this day by divine authority as will afterwards appear 1. Object The keeping of one day of the week for a Sabbath is not perpetual but abolished Coloss 2.16.17 let no man judge you in meat or drink or in respect of a holy day or new Moon or of the Sabbath dayes Answer Here the Apostle opposeth ceremonial ordinances but not Gospel institutions Indeed the Old Anabaptists and Familists with whom Quakers go along they urged this text against all difference of dayes under the Gospel though the Apostles onely designe be to decry the several sorts of dayes which were in use among the Jews of which he gives an observable enumeratiō proceeding from their yearlie holy dayes to their monethlie new Moons and from them to their weeklie Sabbaths so that granting the weekly Sabbath to be here taken in yet it maketh nothing against the Christian Sabbath but against the old seventh day Sabbath 2. Object Rom. 14.6 plainlie holdeth forth all dayes to be alike Answer What was said before serveth to clear this Scripture it speaketh of ceremonial daies of such dayes as are in the rank with ceremonial meats and therefore opposeth not the moral weekly Sabbath 3. Object Gal. 4.10.11 Ye observe daies and moneths times and years I am affraid of you Ans There is a twofold observation of dayes moral and ceremonial now the Apostle speaketh not against the former but the latter he would not have Jewish times such a their Sabbatical yeares their annual feasts their monethlie feasts called new Moons their weeklie seventh day which is probably thought to be included in that clause ye observe dayes to be observed which the Jewish false teachers cryed up but he was far from crying down the fourth Command which is no less binding then the rest of the Decalogue it being delivered in the same majestick manner pressed with the same severitie and written by the same finger of GOD and put into the same Ark with the rest He that said Thou shalt not commit adulterie Thou shalt not steal said likewise Remember the Sabbath day keep it holy and therefore if persons take upon them to sacrifice this Command to their wild fancies they need not spare the other Commands And in very deed the Commands of GOD are little beholden either to Papists or Quakers for Papists reject the second Command and Quakers give the same usage to the fourth And this puts me in mind of a Story I have heard concerning an Honest Countrey-man who travelling on the rod there were two who denyed the Sabbath came up to him upon a designe to try his knowledge the question they propounded was concerning the number of the Commands the well meaning man knew the persons and shapt an answer sutable to their principles telling them there were eight Cōmands whereupon the Querists made sport and upbraided the poor man with his profession and his ignorance but he gravely replyed that the scripture indeed spake of ten Commands Deut. 4.13 but they had taken away one Command and the Papists another so that between them they had brought the Commands from ten to eight In his answer to Matth. 24.20 where Christ intimats the continuance of a Sabbath He saith that Sabbath is neither here nor else where said to be the first day of the week Answer Though there be no express mention in this place of the first day of the week yet in that it proves the continuance of a Sabbath it overthrowes the Quakers opinion who would be levelling all dayes making them alike And it is to be remarked that Christ was come into the world relateth the sad things which were to befal his Disciples after he was ascended to the Father and yet even then a Sabbath was in being He addeth page 60. That as the outward Jew ma● not be put to fly on his outward Sabbath so the inward Jew desireth much more that he may keep hi● Sabbath which is his spiritual rest in Christ Heb 4.9 Answer The Apostle in this chapter speaketh of a rest which Believers onely enter into And sheweth 1. That this rest is not the rest of the Sabbath verse 4. 2. That it is not the rest of the Land of Canaan verse 8. If Jesus that is Joshua had given them rest then would he not have spoken o● another rest It followeth then that the rest which Believers onely shall enter into is the rest of Heaven verse 9. there remains therefore a rest for the people of GOD. Now because there is an eternal rest promised to the Believing obedient people of GOD saith this any thing why they should not observe one day of seven as a Sabbath unto the Lord Oh the conscientious keeping of the Sabbath is a comfortable evidence of those that shal be admitted to this rest SECT II. The first day of the Week is set a part for the Service of GOD by Divine Authority He addeth If we have the same authority for keeping the first day of the week as the Jews had for keeping their day then let it be produced Answer It was produced before but he would not see it however for the sake of others we shal cōsider again that Scripture Rev. 1.10 I was in the Spirit on the Lords day Now that by the Lords day is meant the first day of the week will be clear if we advert that there are peculiar grounds why this day is singularly to be called the Lords day beyond other dayes Because 1. on this day our Lord arose and ceased from the work

He asketh Why I cite Ephes 4.11 Answer To shew that Christ appointed Ministers to be in his Church and here is touched the principal and publick Officers given to his Church whereof the three first were extraordinary and but temporary and the three last ordinary and perpetual For should these cease as the former Then Christ might come under that imputation of not being faithful to his promise who gave them to continue till we all come in the unity of the faith unto a perfect man He addeth That it is owned by them that the Ministry is not common yet that hinders not but that any of them may speake when the saints are met together according to 1. Cor. 14.31 Answer I would aske how he can make out that the prophesying mentioned in that place is an ordinary Office And if it be extraordinary then it can be no foundation for Quakers to build an ordinary practise upon Besides when it is said ye may all prophesie one by one it is not to be understood of all the members of the Church indifferently for some are forbidden expresly to speak in the Church verse 34. And therefore that all must be referred to the Prophets all the Prophets may prophesie and the same Apostle saith all are not Prophets 1. Cor. 12.29 He alledgeth it is not proved that some are called to the Ministry īmediatly without the intervention of men and some mediatly by men authorized for that purpose Answer Were not the Prophets and Apostles called immediatly The Lord sent them by his own immediat command Amos. 7.15 Matth. 16.1.6.7 was nor Timothy set a part to the work mediatly by the laying on of the hands of the Presbytery 1. Timothy 4.14 And it was given him in charge to lay hands suddainly on no man 1. Tim. 5.22 we deny not but such recorded in Scripture as had a mediat outward Call to the Ministry had also an inward Call that is competent qualifications gifts and abilities for the work but it must be observed that the inward call and immediat call are not the same thing In Scripture the one is opposed to the other Paul who was immediatly called to be an Apostle opposeth himself 1. To false Apostles who were called by the meer authority of men 2. He opposes himself to ordinary Ministers who might have an inward call from GOD and an outward call from men appointed by GOD for this work see Gal. 1.1 Paul an Apostle not of men neither by man but by Jesus Christ. He addeth That they who come preaching the Gospel not in speach onely but also in power and in the Holy Ghost and in the evidence and demonstration of the spirit give sufficient proof that they are called of GOD. Answer Methinks then he should have more favourable thoughts of PROTESTANT MINISTERS who have been and are powerful Preachers of the Gospel being able to give as evidences of their mission from GOD besides their competent qualifications and ordination to the Ministry the success of and some dayly assistance of the Spirit in their Labours and yet the Quaker in the heat and anger of their spirits do not spare such But stepping up to the Throne of Judgement they impiously censure them as deceivers hypocrites and children of the Devil He maketh much ado page 58. as if we were falling in with Papists in pleading for miracles when as it is known we do not pretend to the doing of miracles onely if men be so bold as to assert an immediat call which the Quakers do such as the Apostles had we think it meet that they shew the signs of their Apostoleship and the tokens of their immediat call which hath been alwayes accompanyed either with the working of miracles foretelling of things to come or some other extraordinary thing Ionah foretold the destruction which within fourty dayes was to come upon Nineveh Iohns call was attended with extraordinary things at his conception and birth and there were singular predictions concerning him Object So there are special predictions concerning the Lords pouring forth of his Spirit upon many in these latter dayes to prophesie Answer I suppose the special prediction which he aimes at is Joel 2.28 now this prediction was accomplished in the extraordinary pouring forth of the Spirit upon the Apostles when they were filled with the Holy Ghost and began to speak with tongues the Apostle urgeth this as the accomplishment of that promise in Joel see Act. 2.15.16.17 When Quakers can manifest that Scripture predictions of preparing the way of the Lord are applyed to them by Angels and confirmed by the testimony of Christ as they were to Iohn we shal then look upon them as called as he was but not till then He saith that Tit. 1.5 Act. 14.23 Prove not that those Elders had not the Call of the Spirit of GOD in themselves Answer What ever inward call they might have yet they had not an immediat call which is by the immed at voice and command of GOD without the intervention of men and therefore in that Moses consecrated Aaron it followeth that his call was not immediat but rather an extraordinary mediat call and yet he was called of GOD being set a part in that way which the Lord had prescribed and appointed SECT II. Proving the continuance of the MINISTRIE He addeth that my proof from Ephes 4.12.13 is altogether impertinent because we are against the perfection of the Sa nts in this life Answer This is a pregnant and pertinent proof to bold forth the continuance of the Ministry the terme whereof is the day of judgement For this Ministry must cōtinue till all the Elect come meet in that compleat unity not onely of opinion but also of he art and affection which is called the unity of the faith and it is that which the Saints shal attaine unto being come to the state and degree of perfection in the life to come which state is here called a perfect man Neither can it be gathered from verse 14. that this perfection is on earth where the Apostle onely sheweth that the Ministry of the word is a meane ordained by God to preserve keep his People from the poyson of dangerous errours and from the snares of subtile crafty seducers It is true the Ministry is given for perfecting of the Saints and hereby as a meane they are brought to perfection in parts and pressed to seek after an absolute full perfection even in degrees Now in casting of the Ministry that we plead for namely a Ministry according to the order delivered by the Apostles and prescribed in the word Quakers manifest themselves to be enemies to the Ministry of Christ and injurious to their own souls XIII HEAD Concerning the SABBATH SECT I. The observation of the SABBATH is warranted by the fourth Command He addeth page 59. That as the fourth Command requireth the observation of one day of seven so it expresly instanceth that day to be the seventh Ans Though the