Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	action_n	voluntary_a	will_n	1,414	5	7.9668	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A45394	An account of Mr. Cawdry's triplex diatribe concerning superstition, wil-worship, and Christmass festivall by H. Hammond.	Hammond, Henry, 1605-1660.	1655 (1655)	Wing H511; ESTC R28057	253,252	314

is the same that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies one that doth any thing from his own not anothers will or command whereas the word to signifie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 voluntary in performing commands is by him set 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for so those two words must be read together and not severed as they now are in the vulgar copie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as immediately after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So again of the two words formerly cited by me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the former certainly signifies the freeness of the matter not of the person one that is willingly deaf or disobedient 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which sure cannot be phansied a doing that freely or willingly which is commanded for no man is commanded to be disobedient and in like manner the latter is rendred by Suidas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that is made such by himself and not commanded by the city adding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 setting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 directly in opposition to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 voluntary to commanded by another and Phavorinus repeats the very same words onely with the change of the Gender 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 adding also as seldome he omits to do what Hesychyus had said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The same may appear again by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that chooseth ill voluntarily i. e. he which of his own accord chooseth the evil both in Phavorinus and Suidas where sure that which he chooseth voluntarily is not first commanded by God being supposed to be evill And so still these compositions from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifie all of them in perfect accord with my notion of Will-worship i. e. a performance voluntarily taken up without any command of God And indeed t is a little strange that this Diatribist who takes it here in an ill sense and places the ill in this that it is an uncommanded worship should yet here dispute against this signification of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for voluntary worship uncommanded by God and phansie that I pretend no more but the free-willingness of the person in a commanded worship of God What he addes in the end of that 15th § that though the word in other authors be taken for voluntary worship and be but once used in Scripture yet the Spirit of God useth words in a sense clearly different from other authors instancing in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eph. 5. 4. taken for a vice which in Aristotle is taken for a virtue will soon receive answer For 1. Hesychius being the author now peculiarly under consideration and his Glosses having a speciall propriety to the explicating of words in Scripture what is said by him is not so much the sense of other authors as of the Scripture itself and so cannot reasonably be thought distant from it 2dly Though some words are taken in the Scripture in a sense different from other authors this is not applicable to all words of Scripture some are used in ordinary vulgar senses and by much the greater part of words there and from thence to conclude of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that it is taken in a different sense is to conclude and syllogize from particulars which is against all Laws of Logick 3dly Whensoever a word in any place of Scripture is affirmed to be used in such a different sense that must be concluded either by the circumstances of the text which so inforce it or else by comparing it with other places of Scripture where that sense is necessary as when 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is concluded to be a vice Eph. 5. 4. t is manifest by the context it must do so for to it is immediately annext 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which are not onely not convenient but as that phrase denotes very inconvenient nay as the companions of it there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inforce filthy noisome unsavory so as folly oft signifies uncleanness and so this is a visible reason also why the word is taken in an ill sense when Aristotle meaning onely cleanly not beastly jesting takes it in a good sense But of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this no way appears in this one place where t is used but on the contrary the society in which t is found humility and self-denyal or austerity determine it to be the good sense as certainly as the companie of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 determine that to an ill And so much for my 5 t Reason Sect. 13. Mr. C. his distinction of voluntary Spontaneous A work of love The Testimony of Socrates Worship true or false Nothing unlawfull which is not forbidden Voluntaryness no way forbidden The second Commandment TO my last reason because things done in the service of God are not therefore ill because spontaneous but on the contrary that when out of a pious affection a man shall do any thing else beside what God hath commanded by any particular precept this action of his is so much more commendable and acceptable to God he thinks it sufficient to distinguish of voluntary either as it denotes the manner or the efficient cause of worship in the first respect that is voluntary saith he which yet is necessary viz. commanded by God in the second that onely which is done by the will of man contradistinguisht to the will of God But this distinction is very far from answering my reason For of the second it is he knowes that I understand the word and that I might prevent all want of this or the like distinction I speak most plainly using the word Spontaneous not voluntary on purpose to denote that which was done by mans will on his own accord without any command of Gods for so sure Spontaneous signifies however the Diatribist here confounds it with voluntary and so involves in stead of extricating mixes when he went to distinguish that which is suâ sponte from a mans own incitation not from any external impellent whether command or punishment attending it for this indeed being done thus freely is perfectly a work of love and that renders it so extremely greatefull and rewardable by God I shall give you the description of it in the words of Socrates speaking of Ecclesiastical rites 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Seeing no man can shew any written command for this it is manifest that the Apostles left this to every mans judgement and will that every man might do good neither by fear nor of necessity When he addes that in worship devised by man the will bears all the blame and then the more voluntary the more abominable I answer that worship is either false or true bad or good Heathen or Christian His rule is perfectly true in unlawful wicked worship all the blame thereof lyes on the will of man but it can have no place where the worship is lawfull for then no blame is due at all but the more