Selected quad for the lemma: rest_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
rest_n	day_n	know_v	sabbath_n	2,321	5	9.5023	5	false

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

day becaus hee rose on it Is not this a faire inlet to all the Popish holy Dayes If yee keep one day for his Resurrection why not one day for his Conception another for his Birth another for the Annunciation of the Ange another for his being crucified another for his Ascension then wee shall not want holy dayes in good store Fifthly thou sayest who oppose the Sabbath day sin against mercy and equity and Iustice. Answ. It is granted bnt who oppose your day which yee have made or imagined to be the Sabbath doe not sin against any of the fore-said if in other things they keep unto the rule of mercy and justice First they sin not against mercy if through all the dayes of the week they be found in that which is for the good of themselves and their neighbours Not laying too heavie burdens upon their owne soules by excessive care and labour in outward things nor yet forcing their bodily strength beyond the rule of mercy and love nor imposing any things upon either servants or cattell contrary to mercy For if the Law required mercy even in these things much more the Gospell so that wee grant times of rest are to be given unto Servants and Beasts and Mercy is to be shewed unto them more then under the Law And thus is the end of the Sabbath answered which was made for man yea this is indeed to keep the Sabbath To undoe every burden and to let the oppressed goe free both as to the inward and the outward And the Lords People have frequent times more then once a week wherein laying aside their outward affairs for a season they may and doe meet together to wait upon the Lord and be quickned and refreshed and instructed by him and worship him in his Spirit And may be useful unto one another in exhortation or admonition or any other way as the Lord shall furnish And such who find any distemper upon their minds through letting them goe forth too much upon outward things may find the Lord allowing them any other day or time no lesse then that to gett their hearts reduced into a right frame And it were sad if the Lord had only allowed but one day of seven unto this effect The Lord inviteth and alloweth the weary and distempered who love to be cured of their ●●●●empers to come unto him every day And as for those who abide not in a due care every day to have their hearts ordered arights but let their minds goe forth excessively in outward occasions all the week they provoke the Lord to shut them out from accesse to him upon the First day And our soules doe oft blesse the Lord in allowing us many times of refreshment and strengthning to the establishing and confirming us in his love and life and disburdening our minds of earthly things much more frequently then in one day of seven And as for sinning against Justice they cannot be charged with it who give up unto the Lord not onely one day of seven but all the seven even all the dayes of their life unto his service for equity and J●stide calleth upon us to spend all the seven in his service that our hearts may continually be exercised in his fear and love and what ever wee doe wee may doe it to him and in him And as for the first day of the week we meet together even on that day as wee doe on other dayes according to the practise of the primitive Christians to wait upon the Lord and worship him but to plead so obstinately as yee doe that the fourth Commandement bindeth to a particular observation of that day and yet to be found so slack in the observation of it as you generally are is such an inconstancie as the Quakers cannot owne And so whereas thou wouldst confine the Lord his giving rest and comfort to the souls of his people and the falling of the Manna to the first dayes calling them spirituall market dayes as if there were no other wee cannot owne it knowing that the Lord giveth rest and comfort every day and causeth the Manna plentifully to fall every day to those that walk in his fear and wait upon him and hee has no such circumscribed Market day as thou dreamest of but that yee I meane the Priests make a Market day of that day So that yee may call it your day as thou sayest Pag. 44. our day wee know wherein you sell and vend your Babylonish commodities and will be forceing and compelling all to come and buy of them or if nor to send you mony whither they receive ought or not or else yee will endevour by the help of the Magistrate to have them punished So that it is made manifest that it is only the inventions of men that wee disovvne and not any of the ordinances of Iesus Christ. Pag. 46. Thou grantest the vvord Originall sin is not found in Scripture and yet thou pleadst for it ●ecaus sayest thou the thing intended by it is contained and expressed in Scripture Ansvv. vvee deny that the thing by you intended is exprest in Scripture to vvit that all in●a●●s are sinners before God only for Adams sin and that there are reprobate Infants vvho are sent to hell only for Adams first sine this vvee deny nor doe the Scriptures cited by thee prove it Psal. 51. behold I was conceived in sin But first if this place should prove the Infant guilty of any sin it should be of the sin of its ovvne immediat parents in inquity did my mother bring me forth Novv you say the infant is not guilty of the sin of its ovvne immediate parents but only of Adams and Eva's first sin of vvhich this Scripture speakes nothing 2. it doeth not say I vvas conceived and brought forth a sinner as you vvould have it vvhy make you infants guilty of Adams sin and not of the sins of then immediate parents Novv it is granted that there is a seed of sin derived unto Adams posterity but wee say none become guilty of sin before God until they close with this evil seed and in them who close with it it becoms an origine or ●o●intaine of evil thoughts des●res words and actions which are their sins vvho close vvith it But that the guilt of Adams first sin lyes at the door of Infants who never actually sinned vvee deny For a Second Proofe thou citest Rom. 5. 12. Alleadging it should be rendred that in Adam all sinned But it is no such matter For the words however they be truly translated can never be so rendred in Adam all sinned The strictest translation of the words is thus upon which all have sinned or in which all have sinned Now if the words be translated Vpon which all have sinned They hold forth hovv that Adam by his sin gave an entrance to Sin in the World and Death by Sin and so upon this occasion all others have sinned to wit actually in their ovvne Persons so

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