Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	great_a	king_n	person_n	3,375	5	4.7684	4	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A41191	A sober enquiry into the nature, measure and principle of moral virtue, its distinction from gospel-holiness with reflections upon what occurs disserviceable to truth and religion in this matter : in three late books, viz. Ecclesiastical policy, Defence and continuation, and Reproof to The rehearsal transpos'd / by R.F.	Ferguson, Robert, d. 1714.	1673 (1673)	Wing F760; ESTC R15565	149,850	362

other hand submitting to the common received signification of the Words interested in the state of the Question we have been debating shall still persevere in confounding Morality and Holiness I dare now leave it to the judgment of the intelligent Reader whether it ought not to be ascribed to a wilful obstinacy and an unreasonable humour which neither Authority nor demonstration were ever intended to conquer I expect therefore no Proselyte where my Adversary is resolved to be peremptory and confident It is sufficient I have said enough to shame and baffle him and so I leave him to feast himself with his own disease Perit judicium cum res transit in affectum Where the Understanding i● bribed by Prejudice Pride and Interest we cannot expect an impartial award 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We embrace Opinions because of their affinity to the complexion of our minds and their agreeableness to our lifes and manners saith Arist. Metaph. lib. 1. To shut up all let me entreat those who contend for and are in the belief of the necessity of an infusion of a New Vital Principle in order to our living acceptably to God to labour to feel the power and to express the efficacy of it in their hearts and lives Let us make it appear that we plead not for Grace that it may be a Sanctuary either for ill Nature or ill Manners and that we do not intend it for a shelter for those vices which Philosophy would banish nor design to protect Lusts and Passions under the priviledg of it as a late Author is pleased to charge us Repr to the Rehers pag. 60.61 Nor let us think it enough to have the frame of our spirits by some initial principles attempered to obedience but let us act Faith on Christ for continued fresh supplies of the Spirit of Grace both for the actuating and drawing into exercise the already in●used and instilled Principles and the farther confirming strengthening and consummating the Elemental Seeds knowing that we have not already attained nor are already perfect but that we are still to reach forth unto those things which are before us if by any means we may attain the Resurrectio● of the dead To this purpose see Joh. 15.4 5. 2 Cor. 3.5 Eph. 6.10 Phil 4.13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Being born of God and implanted in him let us abide in him as in our Root seeing Streams Plants and Branches dry and wither if separated and cut off from their source and stem Demophil the Pythagorean Philosopher FINIS ERRATA Besides several Errata's of lesser moment which the Author is not Solicitous about there are some that spoil the Sense which thou art Intreated to Correct as follows PAge 21. line 13. read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 23. l. 8. r. know p. 24. l. 24. r. footing in p. 40. l. 17 r. dele Comma after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 61. l. 12. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 73. l. 2. r. than p. 75. l 7. r. an angry p. 77. l. 28. r. animantia p. l. 22. dele Colon after Natural and place it after contraria p. 81. l. ● dele comma after Natur● p. 86. l. 13. r. a multitude p. 89 l ● r. darkned p. 101. l. 7. dele that p. 111. l. 21. dele or ibid. l. 23 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 117 l. 7. put a period after Natures p. 149 l. 3. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 152 l. 17 r. Pelagians p. 176 l. 12 dele in p. 214 l. ult r. conversation p. 224 l. ● r. of the p. 226 l. 25 r. to murmure p. 228 l. 17 r. particula aurae p. 229 l. 25 r. Mens p. 243 l. 21 The like p. 269 l. 26 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 270 l. 5 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ibid. r. Athen. p. 276 l. 3 in the Margent r. Est rei sive p. 213 l. 19 r. Aristides BOOKS Sold by Dorman Newman at the King's Arms in the Poultry Folio THe History of King John King Henry the Second and the most Illustrious K. Edward the First wherein the ancient Soveraign Dominion of the Kings of Great Brittain over all persons in all Causes is asserted and vindicated With an exact History of the Popes intollerable Usurpation upon the Liberties of the Kings and Subjects of England and Ireland Collected out of the Ancient Records in the Tower of London by W. Prin Esq of Lincolns-Inn and Keeper of his Majesties Records in the Tower of London A Description of the Four parts of the world taken from the Works of Monsieur Sanson Geographer to the French King and other eminent Travellers and Authors to which is added the Commodities Coyns Weights and Measures of the chief places of Traffick in the world illustrated with variety of useful and delightful Maps and Figures By Richard Blome Gent. Memoires of the Lives Actions Sufferings and Deaths of those Excellent Personages that suffered for Allegiance to their Soveraign in our late intestine Wars from the year 1637 to 1666 with the Life and Martyrdom of King Charles the First By David Lloyd The Exact Politician or Compleat States-man c. By Leonard Willan Esquire A Relation in form of a Journal of the Voyage and Residence of King Charles the Second in Holland Mores hominum the Manners of Men described in sixteen Satyrs by Juvenal together with a large Comment clearing the Author in every place wherein he seemed obscure out of the Laws and Customs of the Romans and the Latine and Greek Histories By Sir Robert Stapleton Knight A Treatise of Justification By George Downham Dr. of D. Fifty one Sermons Preached by the Reverend Dr. Mark Frank Master of Pembroke-Hall in Cambridg Arch-Deacon of St. Albans c. To which is added a Sermon preached at Pauls Cross Anno 1641. and then commanded to be Printed by King Charles the First Bentivolio and Urania in six Books By Nathaniel Ingelo D. D. The third Edition wherein all the obscure words throughout the Book are interpreted in the Margent which makes this much more delightful to read than the former De Jure Uniformitatis Ecclesiasticae or three Books of the Rights belonging to an Uniformity in Churches in which the chief things of the Laws of Nature and Nations and of the Divine Law concerning the Consistency of the Ecclesiastical Estate with the Civil are unfolded by Hugh Davis Ll. B. late Fellow of New Colledg in Oxon. An English French Italian Spanish Dictionary by James Howel Observations on Millitary and Political Affairs by the Honourable George Duke of Albemarle The manner of Exercising the Infantry as it 's now practised in the Armies of his most Christian Majesty Quarto A Letter from Dr. Robert Wild to his Friend Mr. J. J. upon occasion of his Majesties Declaration for Liberty of Conscience Together with his Poetica Licentia and a friendly Debate between a Conformist and a Nonconformist The Dutch Remonstrance concerning the Proceedings and Practices of John de Wit Pensionary and

but disserve their own designs by writing huffingly nor will any one that is wise judge the worse of a Cause by finding it reviled and slandered Clown Yelper Despicable-Scribler Buffoon Coloss of Brass Mr. Insolence Impudent Fop Whelp Monky Crop Smutty Lubber Dastard Craven Mushrome Coward Judas Crocodile Hunger-starv'd Whelp of a Country Vicar not to mention a thousand more Epithets of this complexion which occur in a late Book do ill become the extraction and civility of a Gentleman the Education of a Scholar the Morality of a Philosopher the Religion of a Christian and the Profession of a Divine to give to any especially to a Person who for his Birth Breeding Natural and acquired Accomplishments Honourable Employes in his Country and Untainted Conversation Rivals at least the bestower of them Men of all Perswasions are scandalized at this way of writing Nor will any credit accrue to the Cause and Party in whose favour we meet with nothing but Insolence Malice and Calumny I do not interest my self in the Transproser's Quarrel h● is able himself if he think it needful to give the ●●prover due correction for his Folly and Impudence But suppose that abating the unhandsome terms which I am confident when his head is cooler the very Author cannot but condemn something might be pleaded for his keenness against A. M. being a sacrifice to Revenge rather than Truth for medling with his Comfortable Importance yet I cannot imagine upon what Motives he hopes to justifie his treating J. O. with so much Pride Petulancy Wrath Rancour Revenge Scurrility Reviling and Railing as I think is not to be match'd again especially being a Person not onely second to none for Learning and Modesty but who for what appears had given him no offence unless it were that by a sober Reply to his First Book he had furnished him with an occasion of rectifying some things wherein he was not onely mistaken but had grosly prevaricated and therefore instead of defaming and maligning his Monitor he ought to have thank'd him nor is there a greater injustice in the World than to make that a Quarrel which is really an Obligation It is a new way of securing our selves from Opponents to over-look the Cause and spend our Indignation upon the Person of our Adversary and to fetch our Defence from the Dung-Cart and Oyster-Boats instead of the St●a and Academy It had been enough to allow him neither Wit nor Sincerity to grant him neither Ability nor Patience to write Sense or Reason to remand him to the Ferula to make his Mittimus for Bedlam and in gratitude for old kindnesses to undertake the providing him a dark Lodging and clean Straw to reproach him with a hundred abusive tales and defaming stories but over and above all this to render him at least suspected if not odious to Rulers he must not only have an address fathered on him to which he was both an utter Stranger and his known avowed Principle's always repugnant but in pursuance of that Calumny he must be represented as an Enemy to the present Government and bound in Conscience to abhor and oppose Monarchy c. See Repr to the Rehears p. 422 423. So that unless Magistrates will be wanting to their own security here is an Object presented them not only to employ their Rods but Axes upon Haec mi Pater●e dicere aequum fuit Is it lawful to calumniate when judged conducive to interest or may we indulge our selves in detraction and slander in hopes of promoting our design by it For I cannot conceive but that the Author of this accusation fully understood him to be innocent whom he impeached and if it would have served his end could better then I have laid the Saddle upon the right Horse I know there needs none to vindicate that worthy Person but himself or rather he needs not do it carrying a justification in this matter in the hearts of all that know him who understanding themselves bound to defend the Reputation of their Neighbor from Slander will not be wanting as opportunity serves of acquitting themselves therein In the mean time he may satisfie himself in having Plato's Reserve who being told of some who had defamed him 'T is no matter said he I will live so that none shall believe them But as if Mens Pride and Malice knew no bounds and single Sacrifices were too little to satisfie their Insolence and Revenge a whole Kingdome must be made a Victim to their Wrath Rage and Ambition As if it were not enough to slander particular Persons the Honour Learning Language and Religion of a whol Nation must be arraign'd It is come to pass sayes a late Author that the Scots from their antipathy to Bishops are become the most Barbarous People of all Europe so as that they will not have any Traffick with any other Countries for fear of corrupting their Language Gentility though that is little better than wild Irish they little better than Jack-Gentlemen And though they have some dark and general Notions of Christianity still remaining among them yet are they since their Picque against Bishops fallen into such Rudeness and Ignorance that they have scarce any knowledge at all of the particular Articles of their Faith and Precepts of their Religion Repr to the Rehears pag. 502. It would seem by this Gentleman that Faith Virtue c. are to be measured by respect to the Mitre and Crosier-Staff and that subjection to Prelacy is the only standard of Learning Righteousness Gentility and Good-Breeding And that it is not the belief of the Bible and Obedience to the Gospel that doth constitute us Christians but submission to the Bishops Cannons Only I wonder how other Nations have escaped the same misfortune or are all the Foreign Protestant Churches involved in the same Unhappiness It were easie to be tart and severe upon this occasion but I shall leave it to the Wisdome of Authority in vindication of the Honour of Religion a Nobility famous for whatsoever is truly Great and Honorable and a Ministry no less Learned than Pious to chasten this Excess of Insolence OF Moral Uertue Grace CHAP. I. The Occasion of this Discourse Terms here occurring unfolded What meant by Vertue What by Moral and Morality The import of Grace so far as it hath any concern in the ensuing Debate The Question stated Sect. 1. AMong other Methods and Arts pursued and improved to the disservice of the Souls of men and the subversion of the Truth as it is in Jesus there are two which though opposite to one another are yet equally of a malignant influence upon Religion The First is mens deluding themselves with an Imaginary Romantick pretence of Grace and Faith and consequently that their conditions with ●eference to their everlasting interests are secure while in the mean time their hearts and minds are strangers to and void of all those Dispositions Qualities Habits c. by which we are assisted to

creatoris Comment in Epist. fathered but falsely on Ambrose The virtutum semina are asserted equally by both See Aug. de grat Christi cap. 18. And Jansenius his Augustinus lib. 4. de heres Pelag. cap. 7. After all the claim put in by any to right Reason and Seeds of Vertue there was not one of them but still discern'd a darkness to have benighted the mind and a feebleness to have arrested the Soul with respect to all vertuous operations This Plato called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an evil in nature 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a bad nature 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a natural evil c. It is true the source and real cause of this darkness of the Soul and its proneness to forbidden instances they rightly knew not and accordingly they generally imputed it to the Body 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That the Body was the fountain of the Souls misery is a noted saying of Pythagoras's Plato tells us how that the Soul by being thrust down into the body suffered a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lost its wings both in his Phaed. in his Timaeus Hence nothing more common with them than to call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Body the Sepulchre of the Soul The very Poet hath it Hinc metuunt cupiuntque dolent gaudentque nec auras Respiciunt clausae tenebris Carcere caeco Virg. Who hath a mind to it may see more in Plotinus lib. 8. Enneadis Hierocles in aurea carmina vers 56. However though they were ignorant of the true cause of mans blindness and proclivity to evil yet the thing it self they were sensible of It is a remarkable passage of Aristotle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What the Eies of Owls and Bats are with respect to the meridian Light such are our minds and understandings with reference to those things which even by nature are most manifest lib. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nature hath brought us forth not as a Mother but as a step-Mother animo prono ad libidines with our Souls bent upon Lusts. Cicer. apud August cont jul lib. 4. Now against this they sought relief from Philosophy Other means by which they might be assisted to answer the end and Law of their Creation they knew not Moralis Philosophia caput est ut scias quibus ad vitam beatam perveniri rationibus possit The sum and scope of moral Philosophy is that we may know how to obtain and arrive at blessedness Apul. de Philosoph Thus the Pythagoreans made the chief end of moral Philosophy to be the curing the Soul of its 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 its sick diseased passions and to bring it to an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a healthy Complexion a perfect Temperament an athletick sound Constitution which consisted in vertuous Dispositions and Actions Socrates the great Author of moral Philosophy proposed to himself as its end the correcting and regulating of Manners and from him both the Stoicks and Platonists made the chief end of Philosophy to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to live according to Vertue Hence Seneca discoursing the fountains and causes of prevarication in manners and having reduced them to two Heads a natural proclivity in the mind to be tainted and led aside with false idea's and Images and a fixed aversation to Vertue contracted by false Opinions and corrupt Hypotheses He refer's us to Philosophy as that which can alone administer relief to us affirming that the Precepts of Philosophy do sufficiently assist us to cure and remedy both the former evils utrumque decreta Philosophiae faciunt Epist. 94. And a little after in the same Epistle he hath this expression Quid autem Philosophia nisi vitae lex What else is Philosophy but a law of Life Animae morbis medetur it cures the diseases of the Soul saith Apul. de Philosoph Facere docet Philosophia it teacheth us how to live Sen. Ep. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The end of Philosophy is assimilation to God Ammon on Arist. Categ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it advanceth the Soul into the Divine likeness Hierocl praefat in aurea Carmina 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Philosophy is the purification and perfection of Humanity Hierocl ibid. Hoc mihi Philosophia promittat ut me Deo parem faciat Let Philosophy minister this to me that it render me equal to God Sen. Ep. 48 See more to this purpose in him passim and in Plato in his Euthyd Accordingly they defined Practical Philosophy in contra-distinction from Theoretical to be effective of Vertue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thus the whole designe of moral Philosophy was to arrive at Vertue and thereby to attain happiness Other means of compassing both they neither know nor look'd after How insufficient it was for either of those will be hereafter declared I shall onely intimate at present that through this Philosophy became a snare to them as to the generality of them they proved of all men the greatest enemies to the righteousness and grace of God by Christ for being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vessels filled with arrogancy self-estimation and presumption as Timon said of them Enmity and aversation to the means appointed of God for the healing renewing our natures the pardoning and forgiving of us our sins fixed their roots in their very minds What lies in greater opposition to a meetness and idoneity for the Kingdom of God than the description given by themselves of a Philosopher 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The constitution and image of a Philosopher is to expect good as well as fear evil only from himself Epict. Enchir. cap. 72. You may see Seneca to the same purpose Epist 111. § 4. The signification of vertue so far as the first Authors of that Term instruct us concerning it being sufficiently laid open The next Word whose sense we are to fix is Moral a Term that hath bred perplexities and occasioned mistakes in whatsoever controversie it hath been used We meet with it in the controversy of the Sabbaths in the disputations about converting grace in the question of humane power to good in the doctrine concerning the causality and efficacy of the Sacraments and in this question which we have now under debate in all which it is liable to ambiguity and so apt to breed confusion darkness and prevarication Concerning the meaning of it in other controversies we are not concerned at present to enquire it will be enough for us if we can clearly settle the import of it as it takes up a room in the question before us The word Moral hath as little in footing the Scripture yea less than the former 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 manners whence Moral is derived if I mistake not occurs not at all in the 70. Nor do we meet with it but once in the whole N. T. viz. 1 Cor. 15.33 And there it is plainly borrowed from Menander the whole sentence being an Iambick verse out of a Comedy of his It proceeded out of