Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	woman_n	yield_v	young_a	38	3	5.8629	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A50462	A conference betwixt a Protestant and a Jevv, or, A second letter from a merchant in London to his correspondent in Amsterdam.	Mayo, Richard, 1631?-1695.; Jacob, John, 17th cent.	1678 (1678)	Wing M1523; ESTC R7786	36,017	42

goodness than this he 'l send the Messiah that shall save you from worse and greater enemies than those he 'l work a miracle to cause a woman to conceive without any conjunction with man and therefore he is surely able to save you out of the hands of these men he 'l make good his word concerning his giving his son to save you from your sins much more will he make good his word concerning the saving you from the hands of your enemies R. J. We conceive this Prophecy doth no way relate to the birth of Jesus of Nazareth we know that Matthew so applys it but we think impertinently for the birth of the child here promised was to be a sign to Ahaz of his deliverance from those two Kings that now came up against him and of this the birth of Jesus if he were the Messiah was not a proper pledge or assurance because he was not born till some hundreds of years afterwards Mr. B. 'T is not unusual for those things to be promised for signs which do not exist in themselves until after the accomplishment of those things whereof they are signs instances of this abound in Scripture see Exod. 3.12 God there tells Moses that this should be a sign that he had sent him to Pharaoh the children of Israel in after times should serve him upon that mountain where now he appeared to him A further instance of this you have in Isa 7.10 though the thing it self in its existence can't be made a sign yet it may in the promise and prediction of it hereby their faith is confirmed who live in the time of the actual accomplishment of such promises And as to the case in hand God doth here assure Ahaz and the house of David that he would as certainly make good his promise in delivering them from the hands of those they fear'd as he would fulfill that great promise of bringing forth the Messiah and that in a miraculous way for that he should be conceived and born of a Virgin R. J. But pray Sir consider what follows that the deliverance here promised from those two Kings yea their ruin and destruction was to be wrought before this child should come to years of discretion which is meant by his knowing to refuse the evil and chuse the good Mr. B. It does not appear that he speaks afterwards in the 16. verse of the same child that he doth in this 14 verse 't is evident he makes use of another word in the Hebrew and it is more than probable that he speaks of another child if you look into the beginning of the Chapter you shall find the Prophet and that by the especial command of God took with him Shear-jashub his own Son when he went with this Message unto the King This you may suppose was for some particular reason or end in the Message which he was to deliver his Son being then but a Child could be of no use in that whole transaction unless it were to be an instance of something to be spoken or done and doubtless this Son of his was the young Child he there intends and instanceth in before whose growing up to years of discretion those Kings of Damascus and Samaria should be destroyed Yet if you should quarrel with this Interpretation there is no force in your objection for this phrase doth import no more but this That in as short a space of time these two Kings shall be destroyed as any Child or this promised Child when he shall be born shall come to the use of reason and understanding R. J. Suppose I should grant what you say yet this Prophecy is not for your purpose for the word that you render a Virgin doth signifie any young Woman whether single or Married Nay in the Proverbs of Solomon it is used for a Harlot I do not see therefore why you Christians should put so much stress or weight upon it Mr. B. If this cavil hath any truth in it I will yield the Cause There are but two ways to know the signification of a word either it must be from the Etimology or constant use of it as to the Etimology of the word you know it is from Alam which signifies to hide which in Niphal is hidden or kept close Hence is Almah a Virgin and she is so called from her being unknown by man or from the custom in those eastern Countries where Virgins were hid and kept close from all common Conversation The Grecians also for the same reason called Virgins Recluses or persons shut up This then is the derivation of the word and it properly signifies an unknown and an untoucht Virgin As to the constant use of it I can boldly affirm that wherever you meet with it in Scripture it hath the same signification It is several times used in the Scripture in this sense and in no other as for that place in the Proverbs I know what you mean 't is in Chap. 30.19 there Agur says There are three things which are too wonderful for him yea four which he knew not and that fourth was the way of a man with a maid Here is the same word and it must signifie say you Jews in this place a Harlot But we Christians see no necessity of it we think an unspotted Virgin is here also intended and that by the way of a man with a maid Agur intends nothing else but the way and manner of men in using crafty devices to corrupt Virgins and to compass their lust upon them This is such as a good man is ignorant of Thus you see that if you consider the word either in its derivation or constant signification it must be understood of an unspotted Virgin and no other And that it should be so understood in this place I have yet a further reason because it is some miraculous thing which is above and contrary to the ordinary course of nature that is here spoken of and therefore 't is usher'd in with a note of attention Behold and 't is given by God himself as a miraculous sign as great or greater than Ahaz could have asked either in Heaven or in Earth and therefore 't is ridiculous to understand it as you Jews would have it of an ordinary conception and birth or of another womans conceiving and bearing a Son How could that be a prodigy or a miraculous sign which was done every hour in the day R. J. But still this can't be meant of Jesus the Son of Mary because the name of this Child was to be Immanuel Mr. B. By what I have already heard from you I take you to be a man of greater reading and understanding than to think there is any force in this objection when the Prophet says his name shall be call'd Immanuel he intends what he shall be and do and not what he shall commonly be call'd or nam'd The plain meaning is he shall be Immanuel that is God with us or God and man in one