Selected quad for the lemma: world_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
world_n	day_n	rest_n	sabbath_n	3,956	5	9.7865	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A56314	Satan's harbinger encountered, his false news of a trumpet detected, his crooked ways in the wildrnesse [sic] laid open to the view of the impartial and iudicious being something by way of an answer to Daniel Leeds his book entituled News of a trumpet sounding in the wildernesse &c. ... / by C.P.	Pusey, Caleb, 1650?-1727.	1700 (1700)	Wing P4249; ESTC W31244	94,113	127

G. F. answer to the Priest was but by way of query which does not alwaies conclude a judgement For when Christ asked the Pharisees what think ye of Christ whose son is he they said unto him The son of David Christ answered by way of query How then doth David in spirit call him Lord Matt. 22. 42 43. Now by this his answer Christ did not deny himself to be the Son of David for that would have contradicted the scripture which calls him the son of David c. Matt. 1 1. And so G. F's asking a question cannot be said to be a denyal of W. P's assertion therefore no contradiction I come now to his p 17 18 to what he cites from G. F about the soul To which I say 1st It hath been often answered by our Friends particularly G. W. and W. P. 2dly Though D. L. slights their answers counting them fallacious c. Yet his peculiar Friend G. K. hath but in the year 1692 vindicated both G. F. doctrine about the soul and also W. P's answers to the Professours about the very same subject of G. F.'s which D. L. cites see his Serious appeal p 60 not yet retracted where it may be seen that what D. L. calls in G. W. and W. P. Fallacious equivocation his Friend G. K. calls a Sufficient vindication Now what curious wire drawing will D L. use here to clear himself from contradicting his great Friend G. K. But since among so many learned and Wise men there have been so many opinions about the Soul unless he could define better than other folks what the Soul is and what the Breath of life is which God breathed into man by which he became a living Soul his raking up seeming contradictions about it tends to no bodies profit that I know of As fot what he tells us of the Raniers saying The Soul is a part of God therefore to talk of going to hell is an idle story is very idle in D. L. to cite For I do believe as man continued a living soul to God by vertue of that life which God breathed into him and as he is restored thereto again by Christ in that state Hell is not his portion Yet till then the Soul is not living to God but death and hell is it's po●tion for the Soul simply is one thing and its being a living soul to God is surely another thing In p 18 19 he cites G F again thus Great Mistery p 205 and p. 63. The Saints came to se the end of Sabbaths and New-Moons and witnessed the body Christ before the day was made for the body is the light of the world the body is the life given for the life of the World in whom there is rest Christ gave himself his body for the life of the World he was the offering for sin Now D. L. to make W. P. contradict G F quotes out his Serious Apology p. 146 as follows But that the outward person that suffered was properly the Son of God We utterly deny A Body best thou prepared me said the Son sot he Son was not the Body though the body was the Son's Upon which saies D L. Let W P. reconcile these and also tell us who is the Father of that outward person Answ Easily reconciled For as W P. denies the outward person to be properly the son of God so G F's words as here laid down by D L do import the same For he being there answering a Priest who was mightily crying up the outward Sabbath which according to scripture was a shadow of things to come Coll 2. 16 17 derected him to Christ the substance or body of that shadow and said the body is the life of the world and the light of the world c. Now what is this to W P's saying The outward person is not properly the son of God For surely the body which is the substance of the shadowy things under the law is Christ indefinitely which G F. calls the light of the world c. But what W P. meant was restricted to his outwatd visible person only which surely none will say that that of its self was properly the light and life of the world so that what W P. and G. F. both do say is true and therefore no contradiction And doth not D. L. know that the words body of Christ have various significations in scripture As first his Church is called his body Coll 1. 18. The bread of the passover is called his body by Christ him self Matt 26 26. And that which suffered on the cross was also his body Again the substance of shadowy ordinances which is Christ is called the body which was the body in G. F's sence in this place mentioned by D. L. And where as D. L. would know of VV. P who is the Father of that outward person I presuming that VV. P hath matters of more weight to exercise him self in than to answer such sort of cavilling folks shall therefore undertake to tell him and that according to scripture He was the son of David Matth. 1. 1 and as Paul said to the Romans 1 3 He was made of the seed of David according to the flesh which was the outward person VV. P. meant Well! but how was he the son of God why the next verss shew viz And dedared to be the son of God with power according to the spirit of holiness c. And now I cannot but often observe how D. L. by his striking thus against the Quakers does often hit his Friend G. K. a greivous box on the ear for in The VVay cast up p. 104. G. K. saith He was the son of Mary David and Ahraham according to the flesh but according to his heavenly nature even as man he was the son of God And in p. 102 he saith It is not the outward flesh and blood that is the man but it is the sould or inward man that dwelleth in the outward flesh and blood that is the man most properly such as Christ was from the beginng Surly now if D L. be impartial he must take in in G. F's errours in his next anniversary book D. L. falls upon VV. P. again p. 19. quoting his Reason against Railing p. 91 as follows Forgive us our debts as we forgive our Debtors were saith he nothing can be more obvious than that which is forgiven is not paid and if it is our duty so forgive without a satisfaction received and that God is to forgive us as we forgive them then is a satisfaction totally excluded Now to make as if he contradicts him self he cites Rejoynder p. 284. where saith D. L. VV. P. cites and defends We believe that Christ in us doth offer up a living sacrifice to God for us by which the wrath of God is appeased to us Where upon saith D. L. Note a self contradiction for in the one he totally excludes a satisfaction and in the other he grants it Answer Can D. L.