Selected quad for the lemma: friend_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
friend_n	bear_v	father_n	son_n	766	5	4.9151	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A66432	A vindication of the answer to the popish address presented to the ministers of the Church of England in reply to a pamphlet abusively intituled, A clear proof of the certainty and usefulness of the Protestant rule of faith, &c.	Williams, John, 1636?-1709.	1688 (1688)	Wing W2739; ESTC R10348	38,271	45

of God as his Plenipotentiary Where first his account of a Moral Vnion is very extravagant as if the being employed by another would make him for that reason to be Morally one with him that employs him but that Author is to be pardoned who understands not the difference betwixt a Moral and Political Union And again he shewed himself not acquainted with the matter of Fact when he saith the Heresie of Nestorius consisted in this that he denied Christ to be united to the Word otherwise than Morally whereas St. Cyril saith he granted that Emanuel or Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was constituted and compounded of the Word of God and an Intelligent Soul and a Body But then saith he he divided one Christ into Two so that he that is born of the Virgin is perfect man and the other the Word of God the one mere man the other true God The Word the true and Eternal Son of God but that which is born of the Virgin is equivocally the Son of God. Thus that Father But he will say I am now better informed Thanks to the Answerer who gently intimated to him that he was out of the way and to his Friend that has since set him in the right But after all was there not one word in the Answer as to the Vnity of one Person uniting these two Natures Let him but cast his eye upon it again and he will see this to be the Conclusion of the Argument Then there must be in him Christ two Natures united which is the Incarnation If the Incarnation be the Union of two Natures in Christ the Word and this was rightly inferred from what went before then what shall I say Our Author has not dealt fairly with his Adversary And if this be to be a Nestorian then so was St. Cyril so was the Couneil that condemncd him for so St. Cyril describes the Incarnation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when the Word was united to a Body informed by a Rational Soul. Q. 6. The first branch of this Question is What Scripture hath absolved us from obeying one of the Commandments which imposes the keeping of Saturday holy The second What Text of Scripture exacts of us the keeping holy as the Lords day the Sunday Ans To the first part not one word of Scripture and for excuse he tells us That there was no need of an express abrogation because Sunday being set apart for the publick and solemn Worship of God the Sabboth-day as well as the Holy-days and New-moons of the Jews being a shadow must surrender to the Sunday Here is as little Reason as Scripture for the Sabboth did appertain to the Law of Nature and was not a shadow only of a thing to come but a memory of the past and never-to-be-forgotten benefit of the Creation from the work whereof God rested on that day and blessed the seventh day Here 't is pity at what a loss the Answerer is to find the Chapter and Verse wherein the abrogation of Circumcision is clearly exprest 'T is a charitable condescendency to instruct him let him look then in Gal. 5. 2. where behold Paul tells you that if you be circumcised Christ shall profit you nothing For the second part he produces a Text Rev. 1. 10. I was in spirit on the Lords day then he flourishes to teach us ignorant people that 't is usual in Scripture after that Times Places Things and Persons were set apart for the service of God by Divine Institution to have his Name as a mark of propriety given to them But in the name of sense and reason what means all this There is a Lords day no doubt St. John was in spirit that day 't is certain but the question is What day of the week was it or was it only some peculiar day of the year as Easter-day or Good-friday Hath he Scripture for this Not one word I find forty Texts that call the day of general Judgment or that of each man's death the Lord's day but not one that mentions Sunday under that name I find Act. 2. 46. how they that believed were daily continuing with one accord in the Temple or breaking Bread from house to house but not a word of a day appointed for stated Assemblies Scripture failing our Adversary he seeks supplies from Reason but the misfortune is that the first and chiefest he offers at stands against him The Moral Sabboth says he in the Patriarchal Church and the Ceremonial in the Jewish Church were on the days following the Creation and Deliverance from the Slavery of Aegypt True but what follows Therefore 't is not to be kept by Christians on the day in which Christ rested after he had accomplish`d our Redemption on the Cross by a solemn Consummatum est and his precious Death Not on Saturday Raillery aside what can be I will not say more dull but spoken more directly in spight of sense and reason Our Author for convenience to himself has transposed the Questions so that the first in the Address is now the last Let him quietly enjoy the benefit of it I shall begin as he now begins Q. 1. What Scripture hath absolved us from c. To this I gave in short a Threefold answer 1. He requiring Chapter and Verse I told him When he could find out Chapter and Verse for an express and clear abrogation of Circumcision I would shew him Chapter and Verse for that of the Sabbath Here out of his abundant charitable condescendency he vouchsafes to instruct me and hands me to Gal. 5. 2. Where behold Paul tells you that if you be circumcised Christ shall profit you nothing And yet I do not find there is a clear and express abrogation of it An Abrogation is a total abolition of it and if it was abrogated so as that whoever was thereafter Circumcised could have no profit by Christ then all so Circumcised were in a state of Damnation And here it would be fit to know when this abrogation did commence For Act. 16. 3. we find Paul to Circumcise Timothy and not long before St. Paul's being a Prisoner and being carried to Rome the solemn Assembly declared that there were many thousands of the Jewish Christians which were zealous of the Law and that St. Paul was reputed to be too forward in teaching the Gentiles ought not to circumcise their children Act. 21. 20 21. So that the Apostle's censure of it is not to be universally understood but is only a preventing of their imposing it upon the Gentiles and requiring it as necessary to Justification and Salvation And of these that held it thus necessary he saith If ye be circumcised upon these terms Christ shall profit you nothing if ye are justified and expect justification by the Law ye are fallen from grace ver 4. 2. I shewed there was no more a need of an express abrogation of the Sabbath than there was of the abrogation of Circumcision because if