Selected quad for the lemma: reason_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
reason_n	day_n	keep_v	sabbath_n	5,985	5	10.2345	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A30904	Truth cleared of calumnies wherein a book intituled, A dialogue betwixt a Quaker and a stable Christian (printed at Aberdeen, and upon good ground judged to be writ by William Mitchell ...) is examined, and the disingenuity of the author, in his representing the Quakers is discovered : here is also their case truly stated, cleared, demonstrated, and the objections of their opposers answered according to truth, Scripture, and right reason / by Robert Barclay.	Barclay, Robert, 1648-1690.	1670 (1670)	Wing B738; ESTC R22049	63,242	72

seeketh after miracles and though Miracles should be given they who will not beleive the testimony of the Spirit of God in their consciences bearing witnesse to the truth will not also beleive becaus of Miracles as wee see plainly in the Jewes And whereas thou sayest Iohns immediate call is evident by the special predictions both of Malachy and Isayas concerning him So are there many speciall predictions concerning the Lord his pouring forth of his Spirit upon many in these latter dayes to prophecy or minister as the Spirit should putt words into their mouths And as for these Scripturs Tit. 1. 5. Ast. 14. 23. which thou bringst in the Fifth place they prove not that those Elders had not the Authority and call of the Spirit of God in themselves And whereas in the Sixth place thou sayest though Ministers be set apart and ordained by men yet their Ministry is not from men but from God I answer where the inward call and Authority of the Spirit of God is not witnessed it cannot be said to be of God And though Moses be said to consecrate Aaron yet it doth not follovv that Aaron had no immediat call from God Seventhly thou sayest The ministry is so necessary that it is the will of Iesus Christ that it should continue unto the end of the VVorld Eph. 5. 12. 13. But thy proofe from that Scripture is altogether impertinent as to you vvho believe not that the Saints can be perfected in this life seeing the Ministry is given for the perfecting of them And that this perfection is on Earth is clear from the follovving verse That hence forth wee be no more as Children tossed to and fro for in the other life there is no hazard of being so tossed And if the Ministry perfected not men in this life it no where perfecteth them for in the other life it hath no operation upon them The Law and Priesthood therof was abolished becaus it made nothing perfect and if the Gospell Ministrie should not make perfect it should also be abolished And seeing your Ministrie perfecteth not it is not the true Ministrie of the Gospell as indeed it is not for it standeth not in the power of God nor is it exercised in the will motion of God your Ministrie being such that the whole ESSE or BEING of it may be without saving grace or true holines you expresly affirming that holines is not necessary to the being of a Minister but that a man may be a Minister of the Gospell who ought to be received and heard though hee have not the least graine of holines Eighthly thou sayest they who cast off the Ministerie of the word wrong their owne soules c. Ansvv. if it be understood of the Ministry of Christ it is granted but of yours it is denyed In the Fifth place Pag. 44 Thou vvouldst prove that the Lords people are under a tye engagement to keep the first day of the vveek for a Sabbath For a First Reason thou sayest the Fourth commandement requires the keeping holy of one day of seven but as it requires the observation of one day of seven so it expresly instanceth that day to be the seventh vvhich day yee keep not vvherfor as to the Second Reason If the command be morall and perpetuall as thou callest it it ought to be kept in every point of it vvhich yee not doing therein condemne your selves but the outvvard Sabbath or the keeping one day of the vveek for a Sabbath is not perpetuall but abolished together vvith the new moons and other feasts of the Jevves see Coloss. 2. 16. 17. Let no man judge y●u in meat or drink or holy day or new moone or sabbath dayes which are a shadow of things to come See also Rom. 14. vvhich plainly holds forth all dayes under the Gospel to be alike and said Paul to the Galathians yee observe dayes c. I am afrayd of you For a Third Reason thou sayest that Iesus Christ plainly intimates the continuance of a Sabbath becaus that speaking of the desolation of Ierusalem he said pray ●hat your flight be not in the winter nor on the Sabbath day Ansvv. but that Sabbath day is neither here nor else vvhere said to be the first day of the vveke The Jevves vvere to fly at that time and Christ holds forth their difficulties that it should be grievo●s unto them to be put to it to fly on their Sabbath day or be killed For they kept it in the strictnesse of it but as for any of your Sabbath keepers they are not so strait-laced but they will doe lesse necessary things then to fly from a danger on that day And as the outward Jew de●ireth that hee may not be putt to fly on his outward Sabbath so the inward Iew in Spirit desireth much more that hee may keep his Sabbath which is his Spirituall rest in Christ that the enemy oft seeketh to breake to cause him to fly on his Sabbath day but this to you is a Mistery Viz. what the Sabbath of them who beleive is Heb. 4. 9. 10. There remaineth therfor a Sabbatism to the people of God and hee that is entred into his rest hath ceased from his owne works as God did from his And that this Sabbath or rest is not an outward day is plaine becaus in the next verse hee saith let us labour therefore to enter into that rest But if it were an outward day it might be easily entred into but this is such a rest as none can enter into who hearken not to the voice of the Lord by beleiving and obeying it For a Fourth Reason thou sayest though yee keep not the same day the Iewes did yee have the same authority for keeping your day that they had for theirs Hence this day that wee keep sayest thou is called the Lords day Rev. 1. 10. it being set apart by the Lord for his service and as a Special memorial of his Resurrection Answ. but for all this here is no probation at all but meer assertions If yee have the same Authority produce it and let us see it Iohn was in the Spirit on the Lords day therfor the first day of the week ought to be kept how hangs this together Prove that Iohn meant the first day of the week wee read much in Scripture of the day of the Lord which is the Lords day but no where doe find it called the first day of the week or any other naturall day For it is spirituall and as God called the naturall light day so hee calleth the Spirituall light of his appearance where the Sun of righteousnes ariseth with healing under his wings Day And this is the day of the Lord wherin his people rejoice and are glad And whereas thou sayest it is set apart by the Lord as a Speciall memoriall of his resurrection This is thy naked assertion without any shadow of proofe if thou wilt say that therefore it is to be a holy

the distinct knovvledge of it be not had The knovvledge of Christ his crosse within vvhich is his povver that crucifies unto the vvorld is more then the knovvledge of the outward and to knovv Christ after the Spirit is more then to knovv him after the flesh as is clear from the vvords of Paul though I have knovvne Christ after the fllesh yet hence forth know I him so no more The Apostle Peter knevv vvell that God vvas not so narrovv hearted as yee vvould have him to be therefore hee said that hee had seene that with God there was no respect of persons but in every nation hee that loveth righteousnes and feareth God is accepted of him You your selves dare not deny but that some infants and deaf persons are saved by Christ vvithout the externall knovvledge If you say they are not in a capacity to knovv these things I ansvver so neither are many of the Gentiles vvho never had these things revealed unto them But if the externall knowledge be necessary to the one vvhy not to the other And it thou sayest that some infants are in the decree of election I aske at thee or any of you vvho of you has seene the decrees of God and hovv knovvest thou that none of the Heathen are inrolled into them And vvheras thou sayest Is not the application of Christ his blood and sufferings necessary to them that would profit and get good thereby For though the blood of Christ be a healing plaister yet the plaister must be applyed ere the sore can ●e healed Now what application can the soul make of Christs blood who knowes no such thing the blood of Christ is applyed by faith but true faith is not a blind faith Answer It is granted but this blood is knovvne and felt within to wash and purge the conscience for Christ as hee is within is not without his blood which is spirituall even the pure blood of the vine and is that wine of the kingdome which is inwardly felt to wash and to refresh which hee givs to them who know not distinctly the outward sheding of the blood as it was many hundred years agoe and which many are ignorant of who have heard much of the outward shedding of his blood but know not the blood as shed and poured forth in them to sprinkle their consciences from dead works for it is a mistery sealed up from all who stand in opposition to his light within But there marke thy owne words The plaister must be applyed ere the sore can de healed Must not then saving grace be applyed ere the soul be converted or healed Contrary to thy other assertion Pag. 7. that having of saving light and grace presupposeth conversion that is healing As for thy deceitful insinuation to render us odious That if our principles were generally owned the nations in one age or two would be overspread with as palpable darknes as the heathen nations at this day are Seeing it has no just ground wee returne it upon thee as false and malicious for It is the owning the light other principles held by us therein which will make these nations and all others who owne it and them to overflow with the true and saving knowledge of God and Christ but so long as they follow such blind guides as thy selfe who oppose the light darknes will cover them as at this day notwithstanding all their professions and confessions of him while in works they deny him and remaine estranged from his light in them The reason thou addest is blind and unreasonable For according to you thou sayest the light within us is a sufficient teacher take heed to this and there needs no more For wee say the light within must not only be taken heed unto but beleived and obeyed and walked in which who doe it will lead them to read and make use of the Scriptures and will lead them to the assemblies of Gods people and to heare and receive the ministrie of those whom God sends yea to love and esteem them greatly for their works sake and it will lead them to owne Christ and the benefits of his death and sufferings in the outward and give them an understanding how to conceive and use a right those things as opportunity is given them Pag. 10. Thou sayst Christ is a light who communicateth light to all men but where find you that the light communicated to all men is Christ himselfe wee must not confound the light giver with the Light or enlightening given Answ. Wee doe not confound them but wee must not divide or separate them as thou and you doe for where the light or enlightening from Christ is there is Christ himselfe hee is not separated from it but is in it and with it wee must not be so grosse as to conceive that Christ enlightens men in such a way of outward distance as the body of the Sun being so many thousand miles above the clouds enlightens our naturall eyes but comes not neare us otherwise then by its influence and rayes for Christ is near unto every one no lesse then his influence for in him wee live and move and have our being And this nearenes of his unto all men in a day is more then that generall presence in respect vvhereof hee abides vvith all the works of his hands for as much as hee is in them to enlighten them that they may beleive Joh. 1. 9. compared vvith 7. Verse Pag. 11. Here because thou canst not deny but that there is light in all men thou sayest it is commonly called the light of nature and that some remainders of knowledge and principles of good remaine in man after the ruins of Gods Image in him as when a city is demolished some foundation of houses doe still romaine But how is this consistent with what you say to wit that there is no good thing at all in men unconverted and that man fell wholly from God and that Adams fall was not in part but wholly as to all things that are good And that wee derive nothing from him but that which is corrupted and defiled But the Scriptures testimony is plaine that since the fall the free gift or grace of God is come upon all unto justification of life It is not said justification is come upon all but the free gift or grace of God is come upon all unto justification so that all may be justified if they did close with it Rom. 5. 8. And God so loved the VVorld Iohn 3. 16. And this is the condemnation of the VVorld that Light is come into it Vers. 19. Which is after the fall And what ever any may conceive that remained in man of the Image of God after the fall that could not have any povver to convince man of evil or enable him to doe any thing that is good if it were not visited and influenced a new from the fountain of Light and Life but it would remaine as a thing without all Life