Selected quad for the lemma: world_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
world_n	apostle_n	sin_n	sin_v	1,996	5	9.1338	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

that all vvho ever sinned actually it was upon the occasion of Adams sin For the Apostle is here speaking not of Infants who are not capable of any Law but of such as have a Law and act against it Yea from the Apostles words in the other following Verse it is plaine that sin is not imputed to Infants For saith hee Sin is not imputed where there is no Law Now there is no Law given to Infants as such For they are not capable of it What the Law sayeth it sayeth to them vvho have in more or lesse some exercise of understanding which Infants new borne have not or if the words be translated in which all have sinned that vvord VVHICH hath a nearer relative then ADAM to wit Death for the seed of sin is justly called Dea●h becaus where it is joined unto and obeyed it killeth and so in this seed all have sinned who ever did actually sin and as for the verse 18 of Rom. 5. which is commonly used to prove infants guiltie and under condemnation it is not tightly translated for the word judgement or condemnation or guilt is not at all in the Greek but those who have drunk in this imagination have added this word to the Scripture so bending and bowing the Scripture to their false opinion And whereas tho● sayest wee were all in the loins of Adam and therfore wouldest inferre that infants are sinners in him or guiltie of his sin I say It followes not more then to say wee are guiltie of all the sins of our Fore-fathers becaus wee have beene in their loins again thou labourest to prove that Infants are sinners becaus they are subject to pains and diseases and death But this proveth them not to be sinners as it proveth not that the Earth is a Sinner or that the Herbs and Trees of the field are sinners for even these things have suffred by Adams fall a great decay And as for the outward Death of those that are saved from eternal Death it is rather a sleep then a Death as Christ said concerning La●arus hee sleepeth and concerning the Maid shee is not Dead but sleepeth And therefore that Scripture Rom. 6 23. cannot be applyed to them who dye not or perish not eternally for though the Saints lay downe the outward man it is not as the punishment or reward of their Sins which are forgiven and from which they are delivered And so the sting of Death being taken away in those who are saved it is not that Death which is the wages of Sin and seeing the Apostle said unto the Saints that all things were theirs even Death it cannot be that their Death should be reckoned the wages of their Sin how many of the blessed Martyrs have looked upon their suffering a most violent Death for truth and righteousnes as a Gift of God How then could it be said to be the wages of their Sins which implye as if their Sins were not all freely forgiven Pag. 48. From this doctrine thou sayest it will follow First that all Infants that die in their infancy are saved and though charity may be pleaded for this opinion thou sayest yet what Scripture can be alledged for it Answ. If I should bring that Scripture Suffer little Children to come unto me for of such is the Kingdome of Heaven It will much more naturally flow from the words then that they ought to be sprinckled which is the meaning yee put upon them And whereas some object it is not said of them but of such I answer but that such includeth them and all others who are like them in harmlesnesse otherwise if they had beene excluded hee would not have given it as a reason why hee bid suffer them to come unto him but besides the 18. Chap. ver 20. of Ezekiel is a plaine proofe The soul that sinn●th shall die the Son shall not bear the fathers iniquitie unlesse that the Son be found acting the same iniquity and continuing in it for then hee visits the iniquities of the Fathers upon the Children Now thou hast produced no Scripture to prove that any infants doe perish and indeed there is nothing in Scripture for it but against it Secondly thou sayest it would follow that infants dying in their infancy stood no in need of Christ as a Saviour for hee is a saviour to save his People from their sinnes Answ. Hee is a Saviour not only to save from sins but also from the consequences of sin and not only from the fruits and branches of it but from the seed and they are saved from sin who are not suffered to fall into it And so these infants whom the Lord takes away in their infancie that they might not sin are saved from it It is salvation to be kept from falling into a pit as truly as to be taken out of it after the falling in And as for that Scripture it maketh against you Math. 1. 12. For it speaketh of a salvation from sin wheras you dreame of a salvation in your sins Nor doeth Rom. 7. 24. Speake of infants so thy citing it here is impertinent And though there be a time wherin there is a crying out for deliverance from the body of sin and death yet there is also a time of deliverance from it even before the laying downe of the outward body as is plaine from Rom. 6. 6. 7. Knowing this that the old man is crucified and hee that is dead is freed from sin Yet wee acknowledge there is great occasion to be low and to be in great feare and care left sin which is once crucified revive againe Pag. 48. Thou chargest us as holding a falling away from Regeneration and as agreeing therein with Arminians But if the Arminians hold a falling away from Regeneration wee hold no such matter For those who fall away never attained unto the Regeneration and so were never the children of God but only were in the way to it by having attained to some beginings of Faith from which some may and have fallen away for that it is expresly said by Christ some beleive and afterwards fall away and some depart from the faith and make shipwrack of it and some who have tasted the good word of God and the powers of the world to come fall away These and many such instances are in Scripture nor do the Scriptures cited by thee prove the contrary as Philip 1. 6. which is to be understood no otherwise then as the condition is performed upon their part As Heb. 3. 14. wee are made partakers of Christ if wee hold fast the principle of our establishment or wherby wee are established firme unto the end and so these who hold fast this Principle witnesse the work which God hath begun in them to be carried on untill the day of Christ even till hee be compleatly formed in them and they in him It may be supposed that Paul was as confident that God would perfect the VVork begun in himselfe and yet hee

For notwithstanding the words of the Quaker are of thy owne framing and that they lye patent before thee yet thou hast not had so much honesty in thy answer as to subsume them aright The Quaker sayes I use not flattering titles and give thee not heathenish salutations and bowings least I should sin and be found an Idolater in answer to which thou beginnest with a false subsumption saying thou wonderest that he should call salutations and bowings heathenish and Idolatrous Indeed it is no strange thing that thou and others misrepresent us and belye us in repeating our words at a distance when in this manner of writing thou canst not truly repeat those words which thou placest for ours when they be just written before thee Is it not one thing to say that Salutations that are heathenish or heathenish salutations cannot be used without sin and idolatrie and another thing to say that salutations and bowings are heathenish and idolatrous Who is so blind as not to see here a vast difference As to the first who dares deny it to be a truth that vvill offer to call himselfe a Christian to vvit that salutations and bovvings that are heathenish cannot be used vvithout idolatrie and sin But as to the other that Salutations and bovvings are heathenish and idolatrous being taken in generall vvas never said nor judged by the Quakers and therefore to charge them vvith it is utterly false and a lye for such salutations as Christ commands and the Apostles practised the Quakers dearly ovvne and frequently use and find in them great refreshment becaus there through the life flovves and is communicated from one vessell to another but such salutations thou art ignorant of and of the life that is there through communicated vvhich bears testimonie against all that is heathenish and idolatrous and leads out of it and therefore in thy dark mind vvouldst from thence plead for the customary salutations of the heathen as appears by the proofs thou bringest vvherein thy folly is very much manifested Christ sayest thou commanded his disciples vvhen they entred into a house to salute it hee did so and what more And if the house be vvorthy their peace shall be upon it to vvit the peace through the salutation intimated or offered becaus they brought to that house the tender of the Gospell and glad tydings vvhich vvas a good salutation but vvhat vvouldst thou inferr from that that vve ought to doe of our hats one to another a thing vvhich they never did by vvhose example thou vvouldst presse us to doe it and it is knowne that it is a thing unusuall in that part of the world to this day That other proof alledged from Paul saluting the Churches makes as litle if not far lesse to the purpose Paul in his Epistles who was at a great distance vvisheth grace and peace to the Churches from God the Father and the Lord Iesus Christ Ergo wee ought to take of our hats Can there be any thing more ridiculous is this the great esteeme yee put upon the scriptures to take the salutations of the blessed Apostle Paul signified by the motions of the Holy Spirit vvhich vvas the very blessing of Paul to the Churches or rather of the Spirit through him for to prove your doing off hats one of the corrupt customs of this vvorld Is not this to make a mock of the Scripturs and a stretching them to plead for that against vvhich is the naturall tendencie of their testimonie Next thou givest us Abrahams practise but every practise of Abraham is not a rule to us nor to you either the like may be said of that of Moses Though Moses did obeisance to his father in law that makes nothing against us far lesse his kissing of him and asking him of his vvelfare both vvhich things the Quakers deny not Thou acknovv ledgest that religious vvorship given to the Creature is idolatrie What is Religious Worship but that vvhich is given to God and is not the bovving of the body and uncovering of the head the signification of your Worship to God And if yee give the same to the Creature also where is the difference for in the external signification it is not distinguished unles it be said to be the intention which if it be wee shall have the Papists pleading the same for their adoration of images and the relicts of the saints And truly your being found in these things gives them advantage in that matter That courtesie and Christianity are not repugnant vvee deny not and therefore for Christians to be Courteous one to another is very fit vvhich indeed that the Apostle commands wee acknowledge But that Courtesie consists in taking off hats and bovving to one another that rests for thee to prove In the next place to prove the indifference of using the plurall number instead of the singular to one person thou sayest thou art very confident the Kingdome of God consists not in vvords so am I too yet I strange thou shouldst say so considering thy principles for vvhat is all your preaching but words yea vvhat is the Scripture it selfe I meane that vvhich yee have of it to vvit the letter but words And seing the very Gospell according to you is but a company of words being a declaration of vvhat past many hundred years agoe hovv has thy zeale here to oppose the Quakers made thee forget thy selfe in this matter Thou sayest that to vvhich the singular number is agreeable the plurall may be applyed to without making a lye The proofs alleged for that be Matth. 23. 37. Luk. 22. 31. 3 Epistle of Iohn vers 13 evince nothing in this matter for the Contexts being rightly considered vvill clearly make out that the vvords are not applyed to one single person only exclusively of others and that of Luke is to a flock comprehending the disciples to vvhom hee vvas speaking just before but there is no confounding of the number vvhere one single person is only spoken to and that vvithout understanding of any more And though indeed it vvere good that the difference vvere not greater yet the differences in these things evidence that there be differences in greater matters And in respect that yee are estranged from the principle that leads out of corruption in all things therefor yee cannot see the vveight that is in these things vvhich is more then yee are avvare of Pag. 3. Thou seem●t to take great advantage of these words Heretofore I walked according to my light and the same I doe still and while in the integritie of my heart I walked in the way thou art now in I dare not say but God countenanced me in it Here thou makest a great stirr as if thou hadst brought the Quaker to a great Dilemma But to passe by thy examining of the weak objection which thou makest in the Quakers behalfe which I beleive was never alledged by any of them unto thee as that wherwith they either only or cheifly defend