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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
work_n	day_n	lord_n	week_n	6,148	5	10.2436	5	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A47164	The Presbyterian and independent visible churches in New-England and else-where brought to the test, and examined according to the doctrin of Holy Scriptures ... : more particulary directed to those in New-England, and more generally to those in old England, Scotland, Ireland, &c. : with a call and warning from the Lord to the people of Boston and New-England, to repent, &c. : and two letters to the preachers in Boston, and an answer to the gross abuses, lies and slanders of Increase Mather and Nath. Morton, &c. / by George Keith.	Keith, George, 1639?-1716.	1691 (1691)	Wing K191; ESTC R21261	124,580	240

time and it was not a bare Figure or Sign that he gave them but in the use of the Bread and Wine he gave them at the same time an inward enjoyment of him And all this we own and are very glad of such occasions when we have them to sit together and eat and drink both outwardly and inwardly enjoying a two-fold Table and Supper at one time and finding the Lord himself spiritually present and blessing both unto us and enabling us to receive both his Spiritual and Temporal Blessings with Prayer and Thanksgiving And such breaking of Bread we own from House to House even outwardly as well as inwardly with singleness and gladness of Heart as the Primitive Christians did of Old sometimes in a lesser Number and sometimes in a greater For at that Supper above mentioned Luke 24.30 there were only present these two Disciples besides Christ himself so that it is not the number whether greater or small that is essential And also we do believe and say that it is our Duty not only in these more solemn Eatings and Drinkings to remember the Lord's death and what he hath done and suffered for us when we thus eat drink together perhaps many belonging to divers Families but also in all our other Eatings and Drinkings and at all other times as it doth please the Lord to enable us and every true Christian hath the Lord's Death Resurrection and his great Love and what he hath done and suffered for us printed as in Capital Letters upon his very Heart and Soul and writ as a living Epistle with the Spirit of the living God upon fleshly Tables and that this ought to be done not only to his more abundant inward and spiritual coming unto us but to be perpetuated and continued by all true Christians to the end of the World and the last coming of Christ And now tell me wherein we are behind you or wherein we fall short of you or what excellency worth or value hath your Supper above and beyond ours But on the contrary hath not ours the advantage every way Seeing we have more frequently both the outward and inward eating and drinking together than ye have the outward and alas the many lean and dead Souls among you void of inward and spiritual discerning taste or savour too manifestly demonstrate ye are generally strangers to the Supper of the Lord. And we also acknowledge the outward eating and drinking is but a figure of the inward and therefore ought not to be rested in but the Substance that is invisible and eternal ought to be minded and sought after above all And though we are not for holding up or preaching of Figures meerly institute for to signifie and represent a thing to come as were these under the Law yet such a Figure as is natural and necessarily to be used by us all as eating and drinking we may not reject For the outward eating and drinking is a natural and necessary Figure of the inward even as the whole outward World is a Figure of the inward and spiritual as Paul doth expresly call it 1 Cor. 7.31 see the ●reek 5. And concerning that ye call your Christian-Sabbath which ye say is the first Day of the Week and ye do positively affirm in your Confession That the Sabbath was changed from the last Day of the Week from the Resurrection of Christ unto the first day of the Week and so to continue unto the end of the World see Confess cap. 21. sect 7. But ye bring no sober proof for any such change and the Scriptures ye cite say no such thing as Gen. 2.2 3. Rev. 1.10 Exod. 20.8 10. Matth. 5.17 That place in Gen. 2.2 3. saith nothing of the first Day but of the seventh Day And what that seventh Day is ye cannot demonstrate And as to the next Scripture Rev. 1.10 where John saith He was in the Spirit on the Lord's Day Although it is more than ye can prove from Scripture that the first Day of the Week is that Lord's Day yet taking it for granted it doth not therefore follow that it was appointed to be the Christian Sabbath But it might be so called because Christ rose upon that day and honoured that day solemnly not only with his rising upon it but appearing at sundry times on that day to his Disciples betwixt his Resurrection and Ascension And that the Christians did usually and more solemnly meet on that day for publick and religious Worship in honour of our Saviour than on other days we readily grant and so also do we according to the Example of the ancient Christians And all true Christians should employ more of their time in religious Works and Services both in private and in publick than the Jews did and ought not to fall short of them but exceed them And that beside other times set apart for the worship of God both in publick and in private it is commendable in Christians to set apart the first day of the Week from common and ordinary labour not only for an ease to their Servants and Cattel but also that they may with the more freedom and cheerful readiness attend upon the Lord and his Service without all incumbrance For experience doth prove it that even bodily Rest from toyl and labour doth contribute to the ease of the Mind and is a help being duly used to disburthen it from divers weights For if the Body be over-charged with labour it is a hurt and clog unto the Mind in divers respects But all this doth not prove that the first day of the Week was appointed for a Sabbath and put in the room of the seventh day of the Week enjoyned to the Jews and People of Israel for that outward Sabbath that was enjoyned unto them was a Sign and Figure as all other outward Sabbaths which they had were as of Weeks Months Years as well as of Days And when the pure Gospel and Christian Dispensation did take place all these figurative and shadowy Sabbaths were changed to the Substance and that Substance or Body is Christ according to Coloss 2.17 But to say the Jewish Sabbath is changed into the first day of the Week is to put the first day of the Week in the room of the Lord Jesus Christ which is a great dishonour unto him for he is the End and Perfection of the Law and of all the shadowy and figurative Ordinances thereof And as the outward Temple that the Jews had is not to be changed into another outward Temple but Christ is the true Temple of the Christians wherein they meet so he is their Sabbath and not any outward day Next as to Exod. 20.8 10. it saith nothing of the first day of the Week nor of one day of seven All this is but Man's invention But it mentioneth the seventh day wherein the Lord rested from all his Works and that Rest signifieth the perfection or finishing of them although as it is said Heb. 4. the

live honestly and worthily as many Preachers at this day as well as formerly do both Work and Preach by turns and as they have freely received so they give freely and these no Man can charge them that they have made their Gospel chargeable as the Preachers both of Old and New-England have done who have put the People to great charge of many Thousand Pounds yearly and yet the People is not profited under them and they have by force taken or caused to be taken from many who did not hear them nor own them to be Ministers of Christ for which they have no president either in the Old or New Testament 11. And whereas they who plead That true Piety is not essential to a Gospel-Minister First bring Judas for a president to which it is easily answered first that it is said Judas fell from his Ministry by Transgression and therefore some time he stood and it is more than ever they can prove that Judas never had any measure of true Piety or Sanctification when Christ did first send him forth for although he might have covetous and evil Inclinations that doth not argue that he had nothing of true Sanctification according to their own Doctrin who affirm That a Man may have true Sanctification and yet have not only strong evil Inclinations but very evil Practices But 2 dly when Judas was called the pure Gospel dispensation had not taken place and did not until Christ rose from the Dead and gave the holy Ghost Next they say Christ told the People that the Pharisees sate in Moses Chair and he did not forbid them but rather encouraged them to hear them saying Do what they say but do not as they do To this it is answered The Pharisees and Scribes teaching belonged to the Law and so they pass from the true state of the Question which is whether Ministers of the Gospel need not true Holiness to make them true Ministers 3 dly They object Paul's words concerning some that preached Christ not sincerely and yet he said Christ was preached and therein he rejoyced To which I answer that doth not justifie their Preaching but it holdeth forth the great Power and Wisdom of God that causeth all things to work together for his own Glory and the good of his as when by Persecutions and Reproaches and Slanders and false Accusations and contending against the Truth the Truth doth the more spread and flourish as hath oft been known and therein God's Servants have rejoyced yet this doth not justifie these Persecutors Lyers and false Accusers CHAP. V. Concerning God his Decrees and Election and Reprobation and the general state of Mankind by means of Adam's fall and the Way of Restoration by Christ 1. IT hath been a common thing among both Presbyterian and Independent Teachers in Old and New-England to accuse the honest People called in derision Quakers of being guilty of Blasphemy against God and Christ and the holy Ghost for no other cause but that they express their Faith of the great Mystery of the Father the Son and the holy Ghost in Scripture words and have not freedom to use the words of Man's wisdom and that come only from the Spirit of Man and have not proceeded from the Spirit of God whereby to express and declare their Faith of so great and glorious Mystery And by means of this so great Accusation and others as false and injurious they prevailed with the Magistrates of New-England to cause to be put to Death three dear and precious Men-Servants of the Lord and one dear and precious Maid-Servant of the Lord beside many other cruel Sufferings inflicted upon others for which great Cruelty and Barbarity the Hand of the Lord hath been manifestly stretched out against them in manifest Judgments and Plagues that divers among them have since acknowledged And therefore let all Men know to whose Hands this may come that the People called Quakers never denyed but on the contrary faithfully believed and do still faithfully believe whatever is recorded in the holy Scriptures of that great Mystery to wit that God is one and that the Father the Son and the holy Ghost is that one only true and living God the Creator and Upholder of all and Lord and King of all visible and invisible things and that the Father is begotten of none the Son is begotten of the Father from everlasting and before all Time and the holy Ghost hath proceeded from the Father and from the Son from Everlasting and before all Time and that the Son is God manifest in Flesh who came in the Flesh in the fulness of time as the Scripture declareth and that the Lord Jesus Christ whom the Apostles preached that dyed for our Sins and rose again for our Justification and is ascended and gone into Heaven is that alone Son of God and the only begotten of the Father in whom the fulness of the God-head dwelleth bodily and the Lord Jesus Christ in the intire and perfect nature of Man consisting of Soul and Body is gone into Heaven and is in Heaven and that his Body that was crucified and buried did not see Corruption but was raised on the third day and after forty days did ascend and was glorified according to which glorious Body of the Lord Jesus Christ we believe that at the Resurrection of the Dead our Bodies shall be changed and be made like or conform Acts 1.11 and that the same Jesus who is ascended and was taken up into Heaven shall so come in like manner as they did see him go into Heaven 2. And as concerning God we believe that he is a Spirit infinite unchangeable and incomprehensible omniscient omnipotent and omnipresent infinitely wise holy powerful good merciful and gracious just and righteous that he is Light and Love and whatever the Scripture doth declare of him we faithfully believe although this Name of him to wit Light the Faith-publishers at Westminster have altogether omitted in their Confession whether heedlesly or designedly that I leave but it seemeth they knew little of him if any thing at all by that Name and yet it was the Message that the Apostles heard from him and declared unto Men that God is Light and that he is in the Light to wit in Christ who is the Light of Men and that if we walk in the Light as he is in the Light we have fellowship one with another and the Blood of his Son Jesus Christ cleanseth us from all Sin 1 John 1.5 6 7. And indeed it suits most with their Doctrin that all inward divine Revelation is ceased either to conceal or deny that God is Light as to us and in us or in any of his Saints or that Christ is Light to and in his Saints for the nature of the Light yea of all true Light is to reveal and make it self manifest by it self as well as other things and this description the Apostle Paul giveth of it Ephes 5.13 Whatever maketh manifest is

Confession it is revealed to all elect Persons who are uncapable of being outwardly called by the Word the Spirit working in them when where and how he pleaseth 7. But whether any are or can be saved or justified without the express Knowledge and Faith of Christ crucified and risen again is one Question and whether without all outward hearing of Christ crucified outwardly Preached unto them is another Question For without all outward preaching of Men the mystery of Christ crucified can be revealed and preached inwardly to Men by the Spirit of God and by the same Spirit Faith can be wrought in them by that inward hearing as these Men confess And though it may seem hard and difficult to prove that all honest Gentiles who did by Nature to wit by the Principle of the divine Nature implanted into the true Nature of Men the things contained in the Law had that express Knowledge and Faith of Christ crucified and raised again yet it is more hard and difficult unto them who affirm they had it not to prove it seeing the Spirit who worketh when and where and how he pleaseth might reveal it unto them and that they grant the Spirit doth work in all elect Persons who are not outwardly called by the Word and doth regenerate and save them by Christ. And to the further clearing of this matter we are to consider that the Work of Salvation is not a thing that is commonly done in an instant but hath its gradual Steps its beginning progress and finishing even as Faith it self hath for as at the first instant of a Man's sincere believing he is en●●ed into a state of Salvation so as his Faith groweth his Salvation doth gradually encrease and grow with it the which Salvation is not only a Salvation from Wrath to come or from Hell fire and torment but is a Salvation from Sin and from under the Power of Darkness and from all Ignorance and Error and Darkness of Understanding and a thorow renewing into the Image of God and bringing Man into Conformity unto the Image of the Son of God the heavenly and second Adam And the true knowledge of Christ and of God the Father being a part of the Image of God that is to be renewed in them that are to be saved according to Col. 3.10 And have put on the new Man which is renewed in Knowledge after the Image of him that created him Therefore it doth necessarily follow that perfect Salvation in the full extent of it cannot be had without the full and perfect knowledge of Christ the which full and perfect knowledge of Christ is to know him both as he is that eternal Word and Son of God the only begotten of the Father who was with the Father before the World was by whom all things were made and as he is God manifest in the Flesh justified in the Spirit c. to wit Christ crucified and raised which Paul calleth the great Mystery of Godliness And that both Salvation and Faith is gradual and hath its steps and progress beginning growth and perfection is very clear both from the Scriptures Testimony and the Saints experience for Paul writing to the believing Philippians exhorted them to work out their Salvation with Fear and Trembling 2 Philip. 12. So though they were entred into a state of Salvation through Faith in Christ yet it was not perfected in them but was to be further wrought out and to encourage them in this great Work he told them It was God which worketh in them both to will and to do of his own good pleasure And Paul encouraged the believing Romans and also himself saying Now is our Salvation nearer than when we believed Rom. 13.11 And the perfect Salvation of Souls is called the end of Faith 1 Pet. 1.9 And verse 10. Of which Salvation the Prophets have enquired and searched diligently who prophecyed of the Grace that should come unto you Verse 11. Searching what or what manner of time the Spirit of Christ which was in them did signifie when it testified before-hand the Sufferings of Christ and the Glory that should follow And Verse 13. Wherefore gird up the Loins of your Mind be sober and hope to the end for the Grace that is to be brought unto you in the Revelation of Jesus Christ so the Greek hath viz. Enapokalepsei And Philip. 1.6 Being confident of this very thing that he which hath begun a good Work in you will perform it unto the Day of Jesus Christ And as the Work of the outward Creation is distinguished into six Days and that a Day of Sabbath or Rest which is the perfection So the Work of the inward Creation which is the creating Men anew in Christ Jesus by way of Analogy may be said to have its six Days and then the spiritual Sabbath or Rest according to Heb. 4.9 There remaineth therefore a Sabbath to the People of God And verse 11. For he that is entred into his Rest hath ceased from his own Works as God did from his And Verse 11. Let us labour therefore to enter into that Rest c. Where its plain the Writer doth hint at the said Analogy Now though it ought to be granted that the Knowledge and Faith of Christ crucified and raised again doth belong to the finishing and perfecting of the Saints Salvation yet it is most clear and plain from Scripture that it doth not universally belong to the beginning of it For we can prove most clearly from Scripture that the good work of God even the Work of Salvation was begun in them who had not that Knowledge and Faith of Christ crucified as first to instance in Nathaniel of whom Christ gave a noble Testimony Behold an Israelite indeed in whom is no Guile John 1.47 And yet at that time he had not Faith in Jesus of Nazareth as being come in the Flesh but reasoned or questioned saying Can any good thing come out of Nazareth Philip saith unto him Come and see c. Next to instance in the Disciples of Christ who for sometime after they had followed him and that Peter had confessed to him that he was the Son of God and that Christ had told him his Father had revealed it to him yet the mystery of his Death and Resurrection was for all that hid from him and the rest of them For this see Mark 9.31 For he taught his Disciples and said unto them the Son of Man is delivered into the Hands of Men and they shall kill him and after that he is killed he shall rise the third Day And verse 32. But they understood not that saying and were afraid to ask him See again Luke 9.43 But that instance of Cornelius is a most manifest and clear demonstration of this Truth For this Cornelius was a Gentile and uncircumcised and therefore no Proselite of the Covenant to be sure and though some alledge that he was a Proselite of the Gate according to that distinction that was