Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	call_v	good_a	reason_n	1,534	5	4.5930	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A67386	An eighth letter concerning the Sacred Trinity occasioned by some letters to him on that subject / by John Wallis ...	Wallis, John, 1616-1703.	1692 (1692)	Wing W577; ESTC R28904	17,133	22

dead and behold I live for evermore So Rev. 4. 9 11. Rev. 5. 12 13 14 Who liveth for ever and ever Which fully answers that Title The Living God whereby the True God doth so oft distinguish himself from other Gods as Ier. 10. 10. and elsewhere frequently But I have said so much formerly to this point that I shall now add no more I had almost forgotten one piece wherein I find my self mentioned Intituled A suit for forbearance c. It aims chiefly at two things One is against arging on others too strict an Vnion wherein Christianity as delivered by our Lord and his Apostles hath left a Latitude and Simplicity But herein I think he hath no cause to blame me nor do I see that he doth He doth not find me to trouble him with cramping Scholastick Terms I know not how I could speak more tenderly than to say these Three are three Somewhats not three Nothings and if he please to sport himself with that he may And that 't is convenient to these Somewhats to give a Name and that I know no better Name than Persons And therefore that we may still say as we were wont to do three Persons and one God even though by Person I do not require Men to fancy just such a Person as what we so call amongst Men. Like as by Father Son Beget c. I do not understand in God just such as what these words signifie amongst Men. And I do not know how he could wish me to speak more tenderly or more agreeing to the Christian Simplicity wherein it is delivered by our Lord and his Apostles The other is He thinks it not Adviseable in things sufficiently setled by just Authority as is that of the Trinity to revive a Controversie long since determined and draw the Disputatious Saw Because to litigate about a Fundamental is to turn it into a Controversie And herein I am so much of his Mind that I would not have advised to start the Controversie about what we have been in quiet possession of for so long a time And I am ready to own That it is an Art of our Adversaries the Papists to perswade the World that we have no better ground for the Doctrine of the Trinity than they have for Transubstantiation for they care not what they overthrow if thereby they may advance their own ends And That Atheistical and Irreligious Men will be glad of any opportunity to Ridicule Religion But if others will make it their business to run down Religion and profess to the World there is nothing but Authority to define it which they despise and no Reason or Scripture for it more than for Transubstantiation I think we are not obliged to stand all of us so silent as if we had nothing to say for it or yielded up the cause There is a middle way for the promoting what he calls a Purer and more Scriptural Divinity between a rigorous imposing all the Scholastick Cramping Terms and a giving up the Cause A modest defence of what the Scripture teacheth us without Excursions into a rigorous pressing of Extravagant Niceties of our own Inventions may be of good subserviency to shew that the Doctrines of our Religion are not inconsistent with right Reason What he tells us of some body who had been heretofore Master of the Temple that did express himself to this purpose The Substance of God with this Property To be of none doth make the Person of the Father The very self same Substance in number with this Property To be of the Father maketh the Person of the Son The same Substance having added to it the Property of Proceeding from the other Two maketh the Person of the Holy Ghost So that in every Person there is implyed both the Substance of God which is One and also that Property which causeth the same Person really and truely to differ from the other Two This I say would pass with me well enough And if he please so to express himself I should not quarel with it Again If I should express it thus That God considered as the Original or Fountain of Being who himself Is and gives Being to all things else may be called God the Father or The God and Father of all And the same God as the Fountain of Wisdom or Knowledge be called God the Son 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Word Wisdom or Reason The true Light that lighteth every Man that cometh into the World Gods Wisdom resulting from his Essence or Being And the same God as the Fountain of Power Might or Action be called God the Holy Ghost Gods power of Acting proceeding from his Essence and Wisdom also And this Eternal All-wise and Almighty God is One God Perhaps he would not much mislike this Or if he should I would not quarel with him on that account or be Positive that it must just be so We know that Christ is called the Wisdom of God the Son of God the Son of the Highest And the Holy Ghost is called the Power of the Highest And we know that amongst our selves Knowledge results from the Essence of our Soul and Action proceeds from Both. 'T is said also that in Him we Live and Move and have our Being From God we have our Being our Rational Life and our Motion In whose Image and Likeness we are Created Yet would I not be positive much less would I require every one to be of that Opinion that the Personalities in God must needs be These I am content to rest here That These Three Father Son and Holy Ghost whatever Name you call them by differ in somewhat more than what we commonly call the Divine Attributes yet not so as to be Three Gods or more Gods than One but are One and the same God And so far we be safe Nor is there any danger that I can see in giving the Name of Persons to these Three Nor know I a fitter Name to give them And this I think is as much as need be said as to all those Letters which on this Occasion have come to my Hand since the Publishing of those already Printed There being nothing in all these which is contrary to what I therein undertook to defend Nor should I have said thus much if the Author of the Letter here inserted had not desired to have it Published And now I hope to trouble the Press no more upon this Occasion Novemb. 23. 1691. Yours John Wallis FINIS