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	prove_v	sabbath_n	10,739	5	10.5479	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A30907	William Michel unmasqued, or, The staggering instability of the pretended stable Christian discovered his omissions observed, and weakness unvailed : in his late faint and feeble animadversions by way of reply to a book intituled Truth cleared of calumnies : wherein the integrity of the Quakers doctrine is the second time justified and cleared from the reiterate, clamorous but causeless calumnies of this cavilling cetechist [sic] / by Robert Barclay.	Barclay, Robert, 1648-1690.	1672 (1672)	Wing B742; ESTC R37062	60,482	82

truely apply the instance in his Epistle to himself that he is sailing in one boat with Papists though his face seems to look a verse from them Pag. 100 He saith Whatever inward call the Elders mentioned Tit. 1. 5. Act. 14. 23. had yet they had not an imediate call which is by the imediate command and voyce of God without the intervention of men but for this he adds no proof at all nor is there any Inconsistancy betwixt being imediatly called by command from God and afterwards being aproved of men or that being aproved and set apart by man excludes having an imediate call from God Sect. 1. Pag. 101. He sayes That Eph. 4. 13. is a pregnant and pertinent proof for the continuance of the Ministry which I never denied But this doth not answer my saying that it is impertinent as to them who deny perfection seeing that place sayes the Ministry is for the perfecting of the Saints now to this he answers nothing but that it cannot be gathered that this perfection is on Earth which is but his own assertion yea by himself there after overthrown saying That the Ministry is given that we may press after an absolute full Perfection even of degrees for it is folly to press after this if there be no hopes of attaining it He wholly passes by my objections against their Ministry Pag. 59. especially in that they make not the Grace of God a necessary quallification to the esse or being of a Preacher without so much as making any mention of it where I also show how contrary it is to the order delivered by the Apostles in Scripture Therefore his conclusion is false to say we cast off such a Ministry seeing he was not able to prove theirs to be such else he would not have wholy past in silence my reasons shewing it not to be so His Thirteenth Head Pag. 102. Is concerning the Sabbath or first day of the weeks being so as to which I desire the Reader first to take notice that as we believe the Apostles and primitive Christians did meet this day to worship God so we as following their example do the like and forbear working or useing our lawful occasions upon that day as much as our Adversaries so that the debate is onely whether there be any inherent Holiness in this Day more then in another or if there be any positive command for it from Scripture Particularly if the fourth command bind us to the observation of it And here W. M. notwith-standing of his great pretences to the Protestant Churches doth wholly disagree from them in this thing who are of our mind as to it the generality of all the Protestants both in Germany France and else where out of this Illand do look upon the supposed morrallity of the first day of the week as altogether ridiculous which may be seen in Calvin upon the fourth command lib. inst 2. cap. 8. Sect. 34. where he explains the signification of it as we do Viz. Typifiing a Spiritual Rest wherein leaving our own works the Spirit of God may work in us he there refuts W. Ms. notion as a Jewish Opinion saying Some false Doctors have abused ignorant People with it adding as we do That the Apostle Paul reproves such superstitions likewise he plainly asserts That the keeping of the first day is onely for conveniency and to preserve order in the Church that the Saints might have a fit time set apart to meet together to Worship which we also say hence doth appear the folly of that impertinent story mentioned by him Pag. 105. seeking to infer That we agree with Papist in takeing away the fourth Command as they have done the second for by this he might conclude the first and chiefest Reformers guilty of Popery whereas himself agrees with papists both against the Protestants abroad us in pleading for this imaginary holiness of the first day of the week which in his Dialogue he sought to prove because Christ did rise upon it but to my answer showing he might from thence infer the rest of the Popish holydaies of His Birth Ascention Conception c. he replies not one word he summarly passes over what is said by me concerning this thing Page 59 60 61 and 62 which the Reader by looking unto may observe He aledgeth The fourth command speaketh not precisly of the Seventh day in order from the Creation and that the beginning and ending of it mentions the Sabbath day and not the Seventh quid inde c. What then is not the middle of the command as observable which saith expressly But the Seventh day is the Sabbath of the Lord there God himself expounds the Sabbath to be the Seventh day and W. M. must not think we will reject this exposition to accept of his proofless glosses My argument drawn from Coll. 2. 16 17. Let no man judge you in respect of a holy day or Sabbath dayes and Rom. 14. 6. which sheweth all dayes to be alike and Gal. 4 10 11. Ye observe dayes and months times and years He answereth aledging These reprove not morral dayes but ceremonial adding That the fourth command binds to this and therefore it cannot be more abrogate then any of the rest of the ten commands but this is no proof at all onely a meer begging the question he should have more convincingly proved that the fourth command binds to the observation of this day Now the Apostle in these places sayeth not I am afraid of you because ye observe ceremonial dayes W. M. hath no bottom for this distinction he confesseth that Christ Mat. 24. 20. speaketh nothing of the first day of the week and therefore overthrowes the inference he makes in his Dialogue from it and what I further add to show the folly of this inference from the Scripture He hath wholly omited which the Reader may see Pag. 59 60. of my last Pag. 106. He sayes Oh! the conscientious keeping of the Sabbath is a comfortable evidence of those that shall be admitted to this Rest viz. the rest of the Lamb. But seeing these words are without any proof they are only like to have credit with such silly superstitious Bigots as Calvin in the place above mentioned reproves and not with any solid serious Christians Sect. 2. Pag. 107. To prove that the first day of the week is set apart for the service of God by Divine Authority he citeth Rev. 1. 10. I was in the Spirit on the Lords day but whereas I told him this did no way prove that day to be the first day of the week because the day of the Lord or the Lords day in Scripture is not limited to any particular day He answers That these two ought not to be confounded for all dayes wherein the Lord executeth judgement are dayes of the Lord but the Lords day mentioned Rev. 1. is but one For this he bringeth no proof but his own meer assertion As Ignatius calling the first day of the

week The Queen of dayes doth not prove that Lords day spoken of by John to be the first day so if Ignatius had been of this mind and had esteemed of it above other dayes that makes nothing against us we know this Superstition was creeping into the Church before Ignatius's time therefore the Apostle Paul warned the Galatians Gal. 4. 10 11. To prove this day spoken of by John to be the first day of the week he saith Christ appeared to his Disciples declared himself to be the Son of God upon the first day of the week That it is supposed that was the day the Spirit was poured forth And that Beza in an ancient Greek Manuscript did find the first day of the week called the Lords day But all this doth not in the least prove the matter in question except this may suffice for proof W. M. thinks this will infer the day of the Lord spoken of by John to be the first day of the week therefore it is so There may be Superstition-enough found in old Greek Manuseripts It is near fourteen hundred years since the Eastern and Western Churches were like to split about the observation of Easter and yet Protestants with good reason look upon that Controversie as both Superstitious and frivolous Now giving but not granting this day spoken of by John were the first day of the week How doth he prove from this that the first day of the week is come to Christians in place of the Jewish Sabbath or that it stands as an obligation upon them as a part of the moral Law whereunto we are bound by the forth Command which though it be the cheif thing in debate remaines yet unproved seeing then he has had very few proofs for these his supposed Ordinances but such as are onely bottomed upon his own affirmations the Juditious Reader may judge it is with out ground he concludes here that we deny the Ordinances of Christ and not the inventions of men His fourteenth Head Pag. 109 Is concerning Original sin so called which the Reader by comparing with Pag. 62 63 64 and 65. of mine will see that he makes no reall but a meer counterfeit shew of answer and I desire the Reader first to observe That neither here nor in his Dialogue he doth not so much as offer to prove that this phrase Original sin is to be found in Scripture and for all his pretences to make the Scripture his rule he hath no ground from this but from Popish Tradi ion Secondly That we grant a reall Seed of sin derived from Sathan which Adams Posterity is liable to But we say none become guilty of this before God nutill they close with this evill Seed and in them who close with it it becomes an Origine or Fountain of evill thoughts desires words and actions And as by granting all capeable of receiving this real Seed of sin we differ from the Socinians and Pelagians So by saying it is not the Childrens sin until they do close with it We agree with Zuinglius a famous Protestant who for this very Doctrine was condemned by the Council of Trent in the Art of the Fifth Ses. Cons. Trent lib. 2. Pag. 208. The acts of which Council not onely against us but against this famous founder of the Protestant Churches in Zuitserland is that which W. M. is here vindicating Thirdly I desire the Reader may observe That the thing he pleads for is that Infants are really guilty before God that Infants are guilty before God simply for Adams sin And that some of them who die in their Infancy and never actually sin in their own Persons do for this sin of Adam Eternally perish Now whither this Doctrine be sutable either to the Justice or Mercy of God I leave the Christian Reader to judge I shall examine the reasons he brings for it his cheif argument for this in his Dialogue Pag. 47. was That because Children die citing Rom. 23. The wages of sin is death now I shew him Pag 64. of mine how that made nothing because natural Death of the Saints is not the wages of sin for their sins are forgiven them c. this he hath not so much as mentioned far less answered And whereas he might as well argue that the Earth Trees and Herbs were sinners because they received great decay by Adams sin He slightly passes it over aledging It will not therefore follow that all mankind who suffer Death are not Sinners Now this is no answer but a meer shift and the thing I intended against his assertion doth very naturally follow from my argument thus If as W. M. sayes Infants be guilty of Adams Sin because they are subject to diseases and Death then the Beasts who are subject to the like and the Earth Herbs and Trees who have received their decay are sinners before God but this is absurd therefore the other let him answer this the next time more effectually The first proof he brings here is 1 Joh. 3. 6. That which is born of the flesh is flesh adding This intimates man by his natural Birth to be Corrupt and Fleshly But for this his gloss he bringeth no proof though That which is born of the flesh be flesh he showeth us not how it followeth thence that Infants are guilty of Adams Sin after the like manner he concludes this his doctrine from Job 14. 4. Psal. 5. 5. But as the words in these places do not plainly express any such thing so he brings no reason to make his consequences deduceable from them after the like proof-less manner he aledgeth Rom. 5. 14. By one mans disobedience many were made sinners Now though the matter in question be Whether these many were made sinners before they actually sinned in their own Persons He doth not so much as offer to prove it in the like manner though David said his Mother conceived him in sin he sheweth us not how it followeth from thence that David was guilty of sin before he actually sinned and here I observe how he asserts That men are guilty of the sin of their immoderate Parents contrary to the plain Testimony of the Scripture Ezek. 18. 20. The Son shall not bare the iniquity of the Father To prove Infants thus guilty he further addeth Rom. 5. 12. aledging these words For that all have sinned includes Infants but I shew him this includes not Infants because the Apostle clears it in the next verse saying Sin is not imputed where there is no law and that there being no Law to Infants they cannot be guilty of sin To this he replies There was a Law to Adam and that he represented mankind and stood as a publik Person Therefore Children had a Law in him But for this signification of his own he produceth no proof and it cannot be received as being direct contrary to the Scripture above mentioned The Son shall not bare the Fathers iniquity He aledgeth That those the Apostle speaks of who sinned

heed to the Light of Christ where it is how hath Darkness Blinded him in this Matter Page 14. He repeats my words falsly Alledging I say The Light is Darkness to them that Reject it instead of is as Darkness For I said plainly the Light of Christ is not nor cannot be Darkness otherwayes then as the Day of the Lord in Scripture is called Darkness this he hath Omitted Page 15. Having sought but Ineffectually to overturn my Assertion where I say some may have Saving Light and Grace who after a certain manner may be said not to have the Spirit Viz. as not bringing forth the Fruits of it Averring That unless I can Prove that the Spirit calls upon all in Order to Conversion I cannot conclude that all have the Spirit Ans. As the one is easily proved so is the other safely concluded these are the plain words of the Apostle 1 Cor. 12. 7. A manifestation of the spirit is given to every man to profit withall Now it were not profitable unto them if it did not strive with them in Order to Convert them That other Scripture Joh. 16. 8. he passes over Alledging I should Prove the World there to be understood of all and every one though in Reason it might suffice for answer that there is nothing brought by him to shew why the word World here is not taken in its Geunine and Common Acceptation yet the Apostle solves this Scruple in the following verse of sin because they believe not in me Then if there all unbelievers be included is not that all and every one in the World for of the Saints there is not here any question In his Second Section Page 16. he beginneth with Omitting my Concession of the Benefit and Advantages that accrue to those that Believe by the outward Knowledg of Christ and mentioneth nothing of the State of the Question which was Whether any might be Saved without this outward Knowledg and to shew that some might I gave him the Instance of Deaf People and Children to which he returneth nothing but takes up the Paper to Prove That the Greek Preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is somtimes Translated among which is not denied yet I shall find him twenty to one where it is rendered in and can no wayes be said to be among the Question is whether in this place 1 Cor. 2. 2. it be In or Among the Reason Alledged by him proves it no wayes to be Among to wit that it would have been the Apostles Grief not his Joy to know that the Light of Truth was born down among them This was the Apostles Joy that the Corrinthians come to be sensible how they had Crucified Christ in them that so looking upon and takeing heed to Him whom they had Peirced they might come to be Healed by Him Page 17. He slightly passes over that expression of Paul 2 Cor. 5. 16. where he sayth Henceforth know we Christ no more after the flesh but after the spirit adduced by me to show that Paul prefered a Spiritual Knowledg of Christ to all other as if the Apostle were here onely condemning earthly thoughts of Christ as if as King of Isarael he should begin a Temporal Kingdom but for this Exposition we have onely the bare Authority of his own naked Assertion Page 18. For want of a true Spiritual Understanding Concerning what I mean by the Inward Blood of Christ he bringeth forth his own malitious guessings The first is That I seem to Incline to Justifie that which hath been charged upon some of my Brethren to wit That we are not such Fools as to hope to be Saved by that Jesus that died at Jerusalem As he hath no ground to Suspect such a thing from my words so there was never any ground for such a charge against any owned of that People The 2d is That Perhaps I Intend that Christ as man dwells in us there can none truly charge us with such grosness as to Assert the Manhood or Weshel that walked at Jerusalem is in us but if any of us have said that Christ as man dwells in us they have said no more then the express words of Scripture 1 Pet. 3. 3 4. Let your adorning be the hidden man of the heart Eph. 4. 24. That ye put on the new man now what is this new man but Christ Jesus and therfore saith the Scripture Rom. 13. 14. Put on the Lord Jesus Christ. Gal. 3. 27. As many as are baptized into Christ have put on Christ and this is Christ which the Apostle travelled that He might be formed in the Galatians Gal. 4. 19. And whereof he Admonnisheth the Corinthians that they should know Him in them else they were reprobates 2 Cor. 13. 5. If it be hard for W. M. to take up the meaning of these things let him acknowledge his Ignorance in the Holy Scriptures whose Language this is In his 3 Section Page 19. He begins by offering to Prove our Principles have a tendancy to Introduce Paganism and to Contradict him he reckons an Impertinency but his Ridiculous Vanity herein will appear by looking unto Page 24. of my last neither bringeth he any Arguments to Prove this but such whereby he might conclude the same against the Apostle Paul The Quakers saith he Spakes of a Light within to which who take heed need no Teacher and the Apostle speaks of a Knowledg or Light under the new Covenant where there is no need of a Teacher Heb. 8. 10 11. so if the tendency of the Apostles words be not to Introduce Paganisme neither are ours and because that W. M. finds that notwithstanding of this we dispise not Teaching but are led even by that Light to hear and to recieve the Ministry of them whom God sends he concludes that herein we are Inconsistent adding That some of us have been heard to say That we only Taught to bring People off from other Thachers to mind the Light within that then they will need none which he concludes would quickly make them like such among whom the name of Christ is not in Remembrance but he might as well seek to Infer the like hazard and Contradiction from the plain words of the Apostle 1 Joh. 2. 27. Ye have an anoynting and ye need not that any man teach you but as the same anoynting teacheth you of all things and yet in the mean time was Teaching them As for that Story mentioned by him Of a certain Dying Man in Aberdeen whom two Quakers pressed so much to mind Christ within It inferreth nothing for his Purpose for that Dying Person had Abundance of the outward Knowledg of Christ and they needed not Preach that to him which he knew therefore was he sensible of the seasonableness of their Advice saying as I am certainly Informed by one of the two how good a thing would it be for an old dying man like me to know that Christ within which ye speak of He bringeth not any thing of weight in