Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	body_n	see_v	soul_n	2,772	5	5.0753	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A67643	Anti-Haman, or, An answer to Mr. G. Burnet's Mistery of iniquity unvailed wherein is shewed the conformity of the doctrine, worship, & practice of the Roman Catholick Church with those of the purest times : the idolatry of the pagans is truly stated ... / by W.E. ...	Warner, John, 1628-1692.	1678 (1678)	Wing W905_VARIANT; ESTC R34718	166,767	368

spirituality did not answer to the time of her conversion A like conclusion may be drawne from a reproach made to the ancient converted Jews (a) Heb. 5.12 When for the time ye ought to be teachers you have neede that one teach you againe which be the first principles of the oracles of God are become such as have neede of Milke not of strong meate For every one that useth Milke is unskilfull in the word of Ryghteous nesse for he is a babe But strong meate belongs to those that are of full age those who by reason of use have their senses exercised to discerne good evill Thus the Apostle dealt with Babes in Christ But to Proficients he discovered greater mysteryes (b) 1. Cor. ● 6 We speake wisdome amongst the Perfect And because he thought the Thessalonians were such he prayed hard dayly that he myght see them againe that (a) 1. Thess 3.10 he myght compleate what was lacking in their Faith Now whither this compleating was intensivè or extensivè by adding new mysteryes of faith or a more ample explication of what they knew before is not materiall This will helpe us to understand the meaning of another place of the Apostle (b) Rom. 12. I say through the Grace given unto me to every man that is amongst you not to think of himself more hyghly then he ought to think but to think soberly according as God hath dealt to every man the MEASVRE of faith For as we have many members in one body all members have not the same office soe we being many are one body in Christ every one members of another Having then Gifts according to the grace which is given us whither Prophecy ministry c. Faith is distributed you see to all the Church yet not to each member of it alike but to each one HIS MEASVRE proportionable to his capacity the place or function he is called to Which similitude he uses in alike sense 1. Cor 12. Ephes 4.7 And had you taught your Disciples as the Apostles did theirs toke content with their mesure of faith there had not beene soe many sects in the world who pretending to the fullnesse of faith of which they are not capable have lost both Faith Charity You see Sir whose example we follow in this viz that of the Apostles Soe if there be any designe of Ambition to ground it the Apostles are guilty of it not we Origenes con Cels l. 1. p. 7. says all Christians were not acquainted with all revealed Truths only the most necessary points were communicated to all And l. 3. p. 122. he confirmes that practice with the example of Christ who spoke in Parables to the multitude explicated them to his Disciples Mat. 13.11 S. Basil l. de Spir. S. c. 27. discoursing of the institutions of Christianity divides them into two parts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The first myght be familiarly preached to all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the others were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not commonly to be divulged Tertullian l. de praescript c. 25. p. 335 blames some heretickes who pretended to ground their errors on Traditions obscurely delivered by the Apostles on that occasion seemes to disowne any doctrine taught in private But in the following chapt 26. p. 336. he explicates his meaning which was to reject only such clancular Traditions as should be contrary to the Word or Doctrine publickly preached And we say the same G. B. p. 132. These are practises far different from the methode of the Apostles in preaching the Ghospel who with held nothing of the counsell of God from the People ANSWER Those words are taken out of that speach of S. Paul to the Elders of the Church of lester Asia (a) Act. 20.27 which you by a grosse mistake say were the People as if the Holy Ghost had made the People Bishops to governe the Church of God Now if the People governe who are governed You are hard put to it to find reasons against us when you are forced to such wretched shifts Know then which I wōder any one who reades with attention that place can be ignorant of that those to whome S. Paul spake there were Bishops to whome by reason of their office a larger mesure of faith was due to them the whole counsel of God was made knowne to be communicated to others not promiscuously to all but to faithfull men who myght be able to teach others 2. Tim. 2.2 Now though according to the practice of the Apostles the People amongst us are not made Teachers Pastors Prophets Apostles yet all even to the meanest Artisan have instructions necessary to salvation What they are bound to beleive what they are to hope for what to doe what neede of more If any amongst us will undergo the labour of Studys the greatest mysteryes of our Faith are obvious to him our Scriptures our Councils our Decretalls our Fathers our Ecclesiasticall Prophane Hystorys our Divines our Philosophers are extant in our Stationers shops as well for the use of the meanest Christian as of the Pope Cardinalls or Bihops What is then concealed from them which may ground your Accusation Our procedure in this is so connaturall that I am perswaded it cannot but be your owne practice The Inglish Church hath drawne to some few heades those points of Faith which shee thinks necessary to salvation delivers them to all in her Catechisme As for the others contained ether in the Bible or in the Nicene Athanasian Creedes or in the four first Generall Councills she Leaves it to her Children to seeke them out themselves if they have will convenience or to receivethem from their Ministers I do not see how any Gouvernours of a Church can proceede otherwise Dare you blame this in your Mother Church why then should you condemne us for it G. B. pag. 133. Matters of interest are the constant subject of their studyes sermons whereas others of the greatest laws of God are seldome minded ANs If you could write this untruth with out blushing you have no blood in your body To confute you it will be enough to open any one booke of Devotion heare or reade a sermon In malâ non possunt aliter Aug. Your cause must be very bad which requires such untruths to up hold it ours very good seing you have no Truth to alleadge against it CHAPTER XXXIII Faith not dependant on senses G. B. pag. 133. God hath sitted faith framed our souls soe harmoniously that they are congenial one to another ANS I find you in this point very much to seeke how to owne agreate Truth yet to establish a contrary falshood which is very deare to your whole party That Faith is above naturall reason much more above sense is unquestionable This you owne soe place Faith on a throne Yet something must behad against

ANTI-HAMAN OR an ANSWER to M.G. BURNET'S MISTERY of INIQUITY UNVAILED Where in is shewed the CONFORMITY of the Doctrine worship Practice of the ROMAN CATHOLICK CHURCH with those of the Purest times The IDOLATRY of the PAGANS is truly stated the Imputation of PAGAN IDOLATRY cleerely confuted And REASONS are given why CATHOLICKS avoyde the Communion of the PROTESTANT CHURCH By W. E. Student in Divinity With Leave of Superiours 1678. PREFACE IN the Infancy of the world nothing was thought Painfull or Afflicting to man but Sicknesse Death now he is Greived if he wants any thing he affects the Riches of nature are Scarce able to content his Desires even whem he hath all things necessary he thinks himself Poore if he wants any thing superfluous Crassus was the Richest of the Romans yet thought himself Poore because there were some riches not his owne soe he past terrible Deserts to make war to Nations whose only crime was their Wealth To Alexander the whole Earth seemed little having conquered it he wept hearing there were other worlds undiscovered Achab King of a greate Kingdome was soe heavy greived that he could not eate because one refused to sell him a small plot of ground to plant herbs in Thus man finds a torment in his felicity when he is most Fortunate he becomes soe tender that althô his Attempts are successefull yet even in them he finds pretexts to complaine his greatest successes are accompanyed with some circumstances which afflict him He is not content with a victory because the Commander of the Enemyes saved himself by flyght did not Loose his life or liberty with his Honour The enemy's navy is beaten yet that satisfyes him not because some of their ships recovered their Haven A towne is taken yet he is troubled that the whole Province with it did not receive the yoke Yet suppose his satisfaction entire in one enterprize that will only stirre him up to new Projects The death of one Desire is the birth of another He uses his Reason only to invent new Tortures to his Hart by proposing new Objects to his Will which deprive him of all contentment in what he hath whilest he prosecutes his designes to obtaine what he hath not His Desire of Honour is no lesse insatiable A scholler thinks the time he spends in studys lost unlesse he be pointed at in the streetes saluted as a Rabby His vertu it selfe seemes not satisfyed with the testimony of a good Conscience unlesse with the Approbation of Heaven he hath the applause of the Earth he thinks himselfe wronged Nay should all generally applaude him if only one detract it spoyles all the Satisfaction he takes in the commendations of the rest To Haman all knees were bent in the whole Empire of Persia except those of Mardochai the trouble of this banisht all the content he found in the submission of the rest He considered the greatenesse of his Riches the Glory of his Authority the number of his children the Queene's kindnesse the King's favour who had raysed him a bove all the rest of the Princes Yet all avayled him nothing as long as he saw Mardochai sitting at the King's gate Hester 5.13 Hence he tooke a Resolution to rid the country of him all his kindred the whole Iewish Nation the only faithfull people visible church of that time The Proceedings of Protestant Ministers in order to Roman Catholicks are not unlike to those of Haman with the Iewes discover as greate as insatiable an Ambition They have turned us out of the churchs we had built founded shut us out of their Courts excluded us out of their Armys barred against us all entry into their Navys by getting us declared incapable of Civill and Military employment of all offices honourable or beneficiall By which meanes no Papist appearing in their ordinary publick meetings all knees are bent to them Yet all this auayles not these meeke men as long as a Papist is seene to walke in the streetes or knowne to breath Inglish ayre Soe the country must be rid of us Thus far the Paralel runs just betwixt Haman the Ministers on the one side the Israelits Catholicks on the other Yet there occurre two differences one that I never Reade that Haman had bin enriched with the spoyles of the Jews the Benefices our Ministers enjoy were founded by Catholycks The other that Haman contented himself with punishing the bodys of the Jews our Ministers doe more over persecute our souls Soe that the Proceedings of these our friends are more uniust in their cause more Inhumane in their effects Mr. Gilbert Burnet gives this verdict for Banishing us in this World Damning us in the next But our Comfort is that there lyes an Appeale from his Sentence to the Tribunal of God as to what concernes the next world to the mercy of the King Equity of the Parliament Judges as to what concernes this We hope they will not by banishing soe many Peeres of the Realme worthy Gentlemen avoyde the disturbance of Mr. Burnet who gives no other motive why we should be banisht then that we disturbe them Let those to whome of Ryght it belongs consider what reward this man's presumption deserves who being borne out of the Kingdome as Haman was Hester 16.10 lately by favour admitted in to it should have the Confidence to pronounce so severe a sentence uppon soe considerable a part of it What may not be expected from his boldnesse when he is deeper rooted in England hath gotten more Credit Haman alleadged against the Iews two points 1. That their Religion was different from that of the State which thing was tru but it was also Innocent 2. Their disobedience to the King's laws which was a Calumny But his maine motive was the stifnesse of Mardochai's knees which he concealed but God revealed And M.B. alleadges two faults against us points of our Religion which are tru but harmelesse Calumnyes as by this Treatise will appeare And there is greate reason to suspect some other motive which in the treatise will shew it self No doubt but Haman pretended greife to find soe much disloyalty amongst the Iews as Mr. G.B. pretends for the wickednesse of the Papists The Holy Ghost hath revealed in scripture the hypocrisy of the one I will leave to the same Divine Spirit the Judgment of the other The paralel running so just betwixt Haman Mr. Burnet the reader sees the reason why I give the name of Anti-Haman to this Pamphlet I declare that I have no intention to offend his person by that name or any thing else in the whole further then the matter I speake of after him forces me In my answer I follow G.B. step by step to shew I doe not alter his sense nor dissemble the strength of his arguments I put them downe in his owne words I divide my worke into