Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	apostle_n	speak_v	word_n	1,386	5	3.9429	3	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A45832	Saturday no sabbath, or, The seventh-day Sabbath proved to be of no force to the beleeving Gentiles in the times of the Gospel, by the law of nature, Moses, Christ being an account of several publique disputations held at Stone-Chappel by Pauls, London, between Dr. Chamberlain, Mr. Tillam, and Mr. Coppinger ... and Jer. Ives ... : together with an appendix in which the said question is more fully and plainly discussed ... / by Jer. Ives.	Ives, Jeremiah, fl. 1653-1674.	1659 (1659)	Wing I1104; ESTC R24396	120,548	256

bestowed upon you labour in vain Mr. Coppinger These dayes mentioned in the Text they are not the Jewish but the Gentile Observations of days as appears by considering the eighth verse where it is said They did service to that which by nature was not God which must needs be understood of the Gentiles Mr. Ives Sir you did but even now tell us That the Jews and Gentiles were under one and the same Law and that the Law of Nature had all the Ceremonies of the Jews contained in it if you then said true what reason have you to imagine that the Jews might not do service to such as by nature were not gods even as the Gentiles did since the Gentiles had by your own confession one and the same law to inform them in the truth and to shew them what was errour But secondly the Jews did worship that which by nature was not God many a time and often and therefore it doth not follow that these words must be restrained to the Gentiles onely for the Jews made them a Calf and said it was their god Exod. 32 8. And to this might be added Isa 2.8 20. Mic. 5.13 1 King 9. 9. 1 King 11.23 where it is said that the Children of Israel worshipped Ashtoreth the god of the Zidonians and Chemosh the god of the Moabites and Milcom the god of the Children of Ammon c. and it 's further said that when God will bring them into their own Land and convert them to the knowledge of Christ that he will cleanse them from all their Idols Ezekiel 36.25 37 23. By which it appears ●hat the Apostles saying They did service to that which by nature was not God doth not prove this spoken of Gentiles onely since that the Idolatry of ●he Jews was one great cause of Gods scattering ●f them among the heathen as at this day Mr. Coppinger These days which the Apostle speaks of were the Gentiles dayes which they did ob●erve in imitation of the Jews as the Jews had 〈◊〉 Table of the Lord and the Gentiles had a Table of Devils Mr. Ives If you consult the text together with what ●ath been said in my former Reply you will ●●nde that this was spoken of the Jews and the ●●ewish Rudiments from which Christ came 〈◊〉 redeem them as appears Gal. 4.3.4 Secondly because they were such Rudiments ●nder which the Jews were to continue till ●e time appointed of the Father Gal. 4.1 2. ●ow the Father never appointed any of the Gentiles Idolatrous Rudiments neither did God appoint any time for the Gentiles to con●●ue in them therefore these could not be 〈◊〉 Idolatrous Rudiments of the Gentiles Thirdly they are complained of for observing ●●ars which clearly shews that it doth not relate to the superstitious times of the Gentiles but to the times that were commanded of the Jews in the Law of Moses for it was never heard of that any Nation in the world did observe years besides the Jew● who indeed were to keep the seventh year and 〈◊〉 Jubilee year sacred and not to do any work 〈◊〉 them Fourthly and lastly the whole scope of this ●pistle to the Galatians is to reclaim the Jews from running back to the Mosaical Rudiments of the Law who did not onely Judaize themselves 〈◊〉 would have compelled the believing Gentiles to Judaize also as appears by Pauls blaming Peter 〈◊〉 so doing Gal. 2.14 and therefore he cautions 〈◊〉 not to be entangled again with the yoke of bondage 〈◊〉 chap. 5. vers 1. Which is the bondage of the Mosaical Law as appears vers 2. and the same bondage which he feared they were turning to in the 〈◊〉 serving days moneths times and years as any 〈◊〉 may see that compareth the eighth and ninth very of the fourth of the Galatians Mr. Coppinger The Apostle doth detect them for observi●● the Rudiments of the world as opposed 〈◊〉 them of the Church of God and this was 〈◊〉 the time that they knew not God when 〈◊〉 chose such days as he did not appoint Secondly the Ordinances of the Law 〈◊〉 glorious therefore he could not relate to the 〈◊〉 when he speaks of beggerly Elements Thirdly he labours to perswade them from such Idolatrous times lest his labour had been in vain in drawing them from their Idols Fourthly These Galatians being under a strong temptation to the bondage of the Law and Paul having confuted them by telling of them that then they must be circumcised which ●ndeed was useless hereupon they are ready to turn to their own heathenish Idolatry again as the Apostle feared Mr. Ives I have assigned several reasons why these times could not relate to the superstitious times of the Gentiles to which you have answered not a word but in the stead thereof endea●our to prove that these were spoke of Gentile Rudiments First you say they must be gentile Rudiments ●ecause they are called the Rudiments of the world ●nd opposed to the Rudiments of Gods Church I answer that this proves not against me but your self for the Jewish Laws were called the Rudiments of the world Gal. chap. 4. vers 3. which they ●ere to continue under as children under tutors ●ll the time appointed of the Father And you ●our self told us That those Rudiments of the Jews were commanded and given in charge to all ●he world though now you seem to deny it Again you say the Ordinances of the Law were glo●ious therefore they could not be called beggerly ●nd weak I answer First though they were glorious yet now Christ is come that glory is no glory in comparison as appears 2 Cor. 3.9 10. Secondly the Apostle saith that the glory thereof was done away and therefore they are weak Thirdly the Author to the Hebrews calleth the Commandments and Rudiments of the Law weak and unprofitable which is all one with weak and beggerly even as a man that is weak and beggerly is not able to do any thing to profit even so the Author to the Hebrews phraseth it in saying That there was a disanulling of the Commandment going before for the weakness and unprofitableness thereof And whereas you say the Apostle labours 〈◊〉 draw them from Idolatrous times and not Jew●●● I have in the former Reply given answer to this by shewing that this Notion is contrary to the sco●● of the whole Epistle and whereas you say 〈◊〉 Galatians were under a strong temptation to the bondage of the Law and the Apostle having confuted that opinion they presently run back to the other extream of heathenish Idolatry I answer 〈◊〉 this conceit supposeth two Epistles to the Galatians for if conviction from Judaism had been the fruit of one Epistle turning them from the other extrea● of Idolatry must be the fruit of another Epistle because that which was written to remove them 〈◊〉 of Judaism could not at the same time compl●●● of their going to the other extream of Gentilism 〈◊〉 as I have said this Notion must be

to imbark himself in a Paper Frigot manned with great words to incounter with all for Law-breakers that are not Seventh-day Sabbath-keepers Comparing Mr. Ives who disputed against his opinion to a beaten Cock that was ready to hide his head in any hole pag. 27. Which if he did this ensuing account of the Disputations will make appear In the mean time let every one that reads Mr. Spittlchouse his forementioned Book see how he rather blasts himself then his erring Adversary for he goeth to prove against Mr. Ives That the Sabbath ought to be kept by the Law of Nature in his Postscript pag. 26. and yet in pag. 28. he cries out against Mr. Ives for that he went to disprove the Morality of it by the light of Nature comparing him to the Quakers that adhere to the light within them you may see then how mischievous a thing it is for a man passionately to promote an opinion it makes his affection out-run his judgment or else surely Mr. Spittlehouse would not have taken Arguments out of Natures Oracle to confute Mr. Ives as he thought and after decry Nature as corrupt blaming Mr. Ives for adhering to her dictates when he had laboured as in the fire but two pages before to prove the Law of Nature holy just and good How much then doth it concern us to lay aside passion in the promotion of that we conceive to be true lest we pull down that with one hand we set up with the other 3. In the promoting of thy Opinion be more studious for Arguments then Rhetorical flourishes which together with railing Accusations usually supply the place of Arguments a strong sign of a weak Cause And of this Mr. Tillam is sufficiently guilty though at our Disputation he decryed Syllogisms and refused to answer them calling them the intising words of mans wisdom when his Book is full of such kind of Humane wisdom almost in every page where he Courts all the Liberal Sciences for terms of Art to garnish his Book as first Grammatical terms telling his Reader of a Future Tense and a Gerund in do pag. 15 73. and as though he were writing an Almanack he abounds with Astronomical Phrases as Meridian-Heights the Suns Station Retrogradation Meridian glory the celerity of the Sun when mounting the other Hemispere the interposition of the Terrestrial Globe makes their Meridian the Antipodes Midnight Cloudy Speculations the Moon in her constant inconstancie and the Stars in the expanded Firmament the Empyreal Heavens c. pag 8 36 42 44 166. Neither doth his book want Rhetorical expressions to carry on that which he wants Arguments to maintain calling those that are Prosolited to his seventh-Day Sabbath-keeping Ingenious mounting refined Spirits and others base-born muck-worms pag. 28. Again He calls the contrary Opinion A shadie Speculation pag. 8. Again he is full of such Phrases as these viz. Ideas of the Deity Igitur Emphatical Demonstrative Particles High Encomiums Intrinsical Abstruse and intricate Perspicuity the superlative presence celerity distracting Labyrinth c. pag. 9 12 92 47 54 82. Logical and Poetical terms are frequently found in his writing as Dilemma's Scylla and Charybdis Meanders Ariadnes Clue the Father of Daemons c. Who would think that aeman should garnish his Book with such Phrass as these and yet resuse Academical Learning in Disputation as savouring of fleshly wisdom nay though he decryed Syllogisms as a carnal way of Discourse yet he sometimes doth Syllogise in his Book as the Reader may see in p. 19. * I cite not these passages to the end that I might be thought to be a hater of humane learning for I know it is of great use and deservedly to be honoured but to the end that the Reader may take notice that Mr. Tillam can cast honour upon learning when he thinks it will honor his Cause but when it is used against him or makes for the detecting his error then he decries it as vain and saith he is sure that it is not of God c. its worth observing that while Dr. Chamberlain did Dispute Syllogistically when he was Mr. Ives his opponent Mr. Tillam did not shew any publike dislike of such kind of disputation but when Mr. Tillam came to respond to Mr. Ives his Arguments then he inveig'd against it as a carnal thing and yet for all this when Mr. Tillam came to take upon him the part of an Opponent the next day Mr. Ives desired him if he would not discourse Syllogistically that he would prove the Position by plain Scripture to which Mr. Tillam replyed That there was no Text that in so many words would prove what he had asserted Then Mr. Ives asked him why he blamed people for proving their practise by a Consequence as he did in his Book pag. 96. if he could not prove his own practise without a Consequence hereupon he was forced to take Sanctuary at a Syllogism as hereafter will appear though all along he blamed Mr. Ives very sharply for using such a carnal weapon to discourse withal Let me beseech you therefore from what hath been said to suspect those men who are full of entising words and empty of solid Arguments and this is not only my advice but the Apopostle's who tells us 2 Pet. 2. That with fained words some shall make merchandise of Gods people and therefore he bids the Colossians in the 2 Chapter of that Epistle To take heed lest any man beguiled them through intising words You see then that good men may be spoyled of their joy and Churches of their peace by such who by good words and fair speeches deceive the hearts of the simple Rom. 16.18 Be ready therefore to vent nothing for truth but what you may be able to give a REASON of to them that ask you with meekness and fear 1 Pet. 3.15 Lastly Let me Caution thee to have a care not only how thou receivest an opinion and how thou promotest it but also how thou keepest and retainest it if thou findest that it is truth thou hast received know that her price is far above rubies and no pleasure is to be compared to it saith Solomon Prov. 8.11 This the Poet saw when he elegantly expressed the estate of that man that had gained the knowledge of the Truth saying That it was a pleasure to stand upon the shore and to see ships tossed upon the Sea and to stand in the window of a Castle to see a Battle and the adventures thereof below but no pleasure is comparable to the standing upon the vantage ground of truth a hill not to be commanded and where the Air is always clear and serene and to see the errors and wrandrings and mists and tempests in the vale below provided that this prospect be with pity and not with swelling or pride And as another saith well It is a Heaven upon Earth to have a mans minde move in Charity rest in Providence and turn upon the Poles of Truth