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	love_n	love_v	4,041	5	6.5654	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A39364	Polemica Christiana, or, An earnest contending for the faith which was once deliver'd unto the saints in I. a letter to the author of the Dialogue, &c., II. a vindication of the doctrine of Mr. Richard Hooker, against the mis-representation of an anti-trinitarion, in a pamphlet entitled, Considerations on the explications of the doctrine of the trinity, III. reflections upon some passages in a book entitled, The history of religion, IV. a vindication of Vincentius Lirinensis, from the unjust reproach cast on him, by an anonymous writer, in a book entitled, Animadversions on Mr. Hill's book / by Edmund Elys ...	Elys, Edmund, ca. 1634-ca. 1707.	1696 (1696)	Wing E685; ESTC R41121	13,781	30

And let him tell me if there can be greater Evidence for any Assertion concerning the meaning of any Word or Phrase than we have for this That by Fellows we are not to understand Angels but Men. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In your Clear Confutation as you call it you have these words A Trinity supposes Three Persons in God And why but Three Surely all between One and Infinite's imperfect if divers Personality were a Perfection in God therefore Infinity should be the Number Answ The Divine Infinity is Absolute Infinity and 't is the grossest Nonsense to say That Number can be absolutely Infinite since it has a Beginning We believe that The Father is God The Son is God and the Holy Ghost is God and yet they are not Three Gods but One God because the Onely Wise God himself in the Holy Scriptures has Reveal'd it unto us Our Trinitarians would tell us say you that God is the most pure and simple Being and yet again they can say That he is Three Persons and has Three Wills and Three Understandings c. Answ Nothing can be more False than to say That we hold that God has Three Wills c. we grant that it implies a Contradiction to say There are not Three Natures Numerically Distinct where there are Three Wills and Three Vnderstandings as in Three Men we affirm That The Father The Son and The Holy Ghost as they have One Divine Nature have but One Will and One Understanding But God the Son as he has Two Natures the Divine and Humane has Two Wills c. but his Humane Will is most perfectly united to the Divine Will in all things It was so in all his Sufferings which were the Objects of his Aversion being consider'd as in themselves but of his Volition being consider'd as the Effects of the Divine Will This calls me to an Animadversion on those words which I tremble to recite I am confident no truly Learned sincere Christian that was to write in Confutation of the Religion of the Turks would pour out such Contumelious Speeches against Mahomet and his Followers as you do against the Blessed Jesus Our LORD and Our GOD and against Us his Followers Your Present Mystery-men and Metaphysical Mad-men Sometimes say you by a kind of Ventriloquy they make Christ as God to be able to tell us all things but by and by again as Man they attribute Ignorance to him So sometimes again they make him Omnipotent and yet by and by again Hocus pocus we must have an Angel to comfort him against his Sufferings Good God! shall we never be deliver'd from these Labyrinths Answ We do not attribute Ignorance to Christ as the word Ignorance signifies Imperfection viz. Any want of Knowledge but as it signifies simply Not knowing all Things Such Ignorance the most Perfect Finite Understanding must be subject unto And Christ's Understanding as Man is Finite Upon supposition that He subjected Himself to Sufferings where 's the Absurdity that he should be Comforted by an Angel in that Nature in which he suffered But say you What! Did only the Man dye Was only the Man Tempted Christ then was but inhabited by the God-head and when the Man was in his streights God left him to comfort himself but where is the Room for the Merit● and Sufferings of the God-head then Answ God the Son Assum'd or United to himself the Humane Nature that so he might be capable of Suffering to Demonstrate that the HOLY ONE hates Sin with an infinite Hatred and loves Men tho' SINNERS with an infinite Love In which Demonstration of the Divine Justice and Mercy towards Men is implied the greatest Efficacy that can be to bring Sinners to Repentance So that the Onely Cause that any Sinner does not Repent is the Perverseness of his own Will in that he Shuts his Eyes against this Demonstration and so Rejects the Offer of the Onely Effectual Remedy for all his Diseases I beseech Almighty God by the Death and Passion of the Holy Jesus who together with The Father and The Holy Ghost is Worshipped and Glorified to have Mercy upon you to give you true Repentance and his Holy Spirit that you may be Reconcil'd unto God before you shall Go from hence and be no more seen If You or any of your Companions have a mind to Dispute with me in Private if You will send me any Letters by the Post I promise you that by the Help of God I shall return an Answer to every Letter I shall receive from any of you And that I shall never Publish any of your Letters without your Consent but I will not Promise not to Publish mine own I am Your Servant and the Servant of all Men For CHRIST's Sake Edmund Elys Totness in Devon May 1st 1694. A VINDICATION OF THE DOCTRINE OF Mr. RICHARD HOOKER c. THis Anti-Trinitarian tells the World and that truly that Mr. Hooker saith That 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 imply'd both the Substance of God which is One and also that Property which causeth the same Person really and truly to differ from the other Two On these words of the Excellent Mr. Hooker this Disputer maketh this Animadversion Now to be of none to be of the Father and to proceed from both are but other words for this Sense To Beget to be Begotten and to Proceed But that Father of Modern O●thodoxy Peter Lombard denies that these before-mention'd are Properties in the Substance of God or that they can belong to it He saith Essentia n●● est Generans nec Generata nec Procedens i. e. The Substance of God neither Begets nor is Begotten nor Proceeds 'T is impossible to make this consist with Mr. Hooker who expresly ascribeth those Properties to the Divine Substance or Essence and saith that being in the Divine Substance they make it to be Three Persons To this I answer That Mr. Hooker does not Contradict Peter Lombard For 't is Evident his meaning is this That the Divine Substance or Essence as in the Father is of None as in the Son is of the Father as in the Holy Ghost is of the Father and of the Son The Property belongs to the Person and not to the Essence as Communicable to Three Persons In every Person says Mr. Hooker there is implied both the Substance of God which is One and also that Property which causeth the same Person really and truly to differ from the other Two It is a most palpable Falshood which this Man delivers in these words Here is the same Substance Unbegotten and Begotten Answ The Person of the Son is Begotten in that he

the Arians as for the Christians calling the former One Part of the Christian Church P. 86 It was still says he One Part of the Christian Church that vex'd the other P. 115 He hath these words From the Two great Springs Athanasius and Arius the Church over-flow'd with Divisions c. Answ Nothing can be more False and more impudently Slanderous than to say that Athanasius was the Spring or Cause of those Divisions for he stedfastly adher'd to the FAITH which was once deliver'd unto the Saints This Gentleman tells us p. 63. That a Man must be his own Expositor Minister Bishop and Council Answ This is Contrary to the common Sense of all sincere Christians who Abhor all Self-conceit or what arises from their own Minds as dis-united from the Minds of other Christians They Know and are Assur'd that no man Knows any thing as he ought to Know but as he is In the Communion of Saints Their principal way of Attaining to more Knowledge of what they ought to Do is the Doing of what they Know already And they know they ought to shew all Meekness to all Men and that they ought to behave themselves Lowly and Reverently towards any Council Professing to suit their Determinations to the Holy Scriptures Any man that will but Peruse the First Chapter of the Learned Animadversions upon Dr. Sherlock's Book will clearly perceive the Folly and Madness of this Man 's Cavilling about Mystery Such as are Assertors of Mystery says he p. 59. choose rather to search into some Dark Places of St. John's Gospel or St. Paul's Epistles to fetch out from thence a Wonderful Divinity than to attend to the general the plain and easily intelligible Current of the Gospels and Epistles To fetch from thence a Wonderful Divinity what wou'd the man be at Would he have a Divinity that is not Wonderful or Incomprehensible We have seen what mad work has been made by his Fellow-Champions against Mystery of what he calls The general the plain and easily intelligible Current of the Gospels and Epistles upon Conceit that all those Places of Scripture where our Blessed Saviour is spoken of as Man are so many Proofs that he is not God Let us now consider this Historian's Attempt to make People to have but light Thoughts of the Doctrine of the Trinity upon Account of the Difference betwixt Dr. Sherlock and the Excellent Animadverter History of Religion pag. 116. We have even at this present an unlucky Instance of the strange Differences among Learned men Dr. Sherlock writes a Book in Answer to certain Brief Notes on the Creed of Athanasius He says his Undertaking is to vindicate the Athanasian Creed and the Doctrine of a Trinity in Unity which he says he has now made as clear and easy as the Notion of One God But another and a very Learned Person too in his Animadversions upon that Book of Dr. Sherlock calls the Explication of the Trinity advanc'd in Dr. Sherlock's Book a silly a contradictory and an Heretical Notion wholly of his own Invention and a Stab to the Heart of the Doctrine of the Church of England He charges another Book of Dr. Sherlock's being a Discourse of the Knowledge of Christ with vile and scandalous Reflections upon God's Justice and says moreover that it may deserve to pass for a Blasphemous Libel Pag. 117. What Measures or Opinions then can the Unlearned take from their disputing Leaders Guides that cannot forbear to impose Faith in dark and unnecessary Points and yet rate their Imaginations at the Value of Holy Scripture even while they dis-agree among themselves in the very Points which they would Enjoin others to Believe I shall say nothing here of Dr. Sherlock's Opinion of the Doctrine of the Trinity having said enough of it elsewhere But I must Aver to all the World that this Person of Quality deals most Ingentilely and Dis-ingenuously with the Learned Animadverter in Endeavouring to Perswade the Reader to Conceit that this Worthy Person wou'd Enjoin him to Believe any thing concerning the Holy Trinity but what every Man that Professeth himself to be a Member of the Church of England if he do not swerve from all the Principles of common Honesty does really Believe The Animadverter does not desire that any man should Assent to what he says against Dr. Sherlock in the Vindication of the Catholick Faith any farther than as he may be Convinc'd by the Force of his Arguments Here I think it my Duty to wipe off one of the foulest Aspersions that have been cast upon the Animadverter viz. That he is the First Man amongst all the Sons of the Church of England that ever shewed such a Dislike to Dr. Sherlock's Book Entitled A Discourse of the Knowledge of Jesus Christ as if he did it meerly out of Spight having no rational Inducement thereunto I am certain that about Eight Years since there was sent to Dr. Sherlock from a Divine of the Church of England whom the worst of his Enemies will acknowledge to be far enough from any Priest-Craft a large Letter containing a Refutation of several of the gross and most detestable Errors in that Book Some Part of that Letter I shall here recite Abraham's Faith was not a Faith in Christ say You But the holy Apostle says expresly that The Gospel was preached unto Abraham Now if Abraham Believ'd the Gospel preached unto him did he not Believe in Christ The words of our Saviour which you recite do most evidently Prove that Abraham's Faith was Faith in Christ Joh. 8. 56. Your Father Abraham rejoiced to see my Day c. St. Chrysostome was not of your Mind his words on this Text are these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The same Truth is Attested by St. Ambrose Hunc Vidit Abraham in isto Sacrificio Hujus Passionem Aspexit Et ideo ipse Dominus ait de eo Abraham Diem meum Vidit Gavisus est Let us now return to our Historian 'T is very observable says he p. 99. that For real Heresies of the Flesh there are no Inquisitions set up nor any particular Persecutions not for Drunkenness or Whoredom or other Vices They increase as much by Temptation and Example as those sort of Vices can and yet were never made Objects of the pretended pious Zeal or of any Persecution I cannot give a softer Term to this than that of a Notorious LYE For can any English Man that knows any thing of the Proceedings of our Ecclesiastical Courts be ignorant of this That at the Bishop's Visitation all Parsons Vicars and Curates at the Arch-Deacon's Visitation the Church-Wardens are Bound to Present Drunkards common Swearers Fornicators Adulterers c. The most Reverend Arch-Bishop LAUD never shew'd himself more Zealous in any thing than in the Prosecution of a Great LADY for Living in Adultery I shall here relate the whole Story as I find it in Cyprianus Anglicus p. 266. The Lady Purbeck Wife of Sir John Villers Viscount Purbeck the

ipsi judicium justum in omnibus faciat spiritualia quidem nequitiei impios ac injustos iniquos ac blasphemos homines in ignem aeternum mittat justis vero sanctis qui mandata ipsius servarunt in dilectione ipsius permanserunt partim ab initio partim ex paenitentia vitam largitus incorruptibilitatem donet gloriam aeternam tribuat Cap. 3. Hanc praedicationem hanc Fidem Ecclesia velut dixi adepta quanquam per totum mundum dispersa diligenter conservat quasi unam Domum inhabitans similiter his Credit velut unam animam idem cor habens consone haec praedicat docet ac TRADIT velut uno ore praedita Nam Linguae in mundo dissimiles sunt verum Virtus Traditionis una eadem est Et neque in Germaniis fundatae Ecclesiae aliter CREDUNT aut aliter TRADUNT neque in Hispaniis neque in Celtis neque in Oriente neque in Aegypto neque in Lybia neque hae quae in medio mundo constitutae sunt Sed quemadmodum Sol creatura Dei in toto mundo unus idem est sic etiam Praedicatio Veritatis ubique lucet illuminat omnes homines ad cognitionem veritatis venire volentes Et neque qui valde potens est in dicendo ex Ecclesiae Praefectis alia ab his dicet Nemo enim est super Magistrum neque debilis in dicendo hanc Traditionem imminuet Quum enim una eadem FIDES sit neque is qui multum de ipsa dicere potest plus quam oportet dicit neque qui parum ipsam imminuit This is the Tradition of the Church or the Catholick Faith which Vincentius Lirinensis Directs us unto in these words In ipsa Catholica Ecclesia magnopere Curandum est ut id Teneamus quod Ubique quod Semper quod ad omnibus Creditum est And now I appeal to any Man of common Ingenuity to Judge what Censure this Anonymus's Assertion Deserves That Vincentius Lirinensis introduced this Maxim Quod ubique c. meerly in Opposition to Saint Augustine I pray God to incline the Heart of this Man and of all others that please themselves with their extraordinary Fluency of plausible Expressions to consider that they shall Give account in the Day of Judgment of every IDLE WORD 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A LETTER To a Friend Concerning the Publication of the short Letter to J. H. a Non-conformist Preacher in EXETER SIR I Give you many Thanks for acquainting me that some Ingenious Persons are dissatisfied that I should put so high a Value upon those few Lines which I wrote to J. H. as to Publish them in my Scripta Polemica I confess I did it rather out of a Fulness of Thought that this is a most important Truth than any probable Grounds that it would be consider'd by many Readers viz. That J. H. in refusing to Answer such a Serious and Equitable Request hath plainly Discover'd his HYPOCRISY and consequently render'd himself less capable of Deceiving those People who shall ever make any just Reflection on it I did most earnestly Entreat Him even by the Profession he makes in common with all those that pretend to be Ministers of the Gospel of Desiring the Propagation of the Belief of all Sanctifying Truth that if he thought there was any Error in the Printed Paper I sent Him he would Endeavour to Convince me of it In that Paper Entitled Animadversions upon some Passages in a Book Entituled The true Nature of a Gospel-Church and its Government are these words It is most Evident that those Men are Guilty of most Abominable Iniquity who endeavour to Seduce any People from the Communion of the Church of England in which the Fundamental Articles of the Christian Religion are so clearly and fully Exprest and those most important Expressions so frequently Repeated that Persons of the Lowest Intellectuals who do not Rebel against the Light in frequenting our Religious Assemblies may more easily attain to the Knowledge of All things that are Necessary to their Salvation than by Hearing or Reading the best Sermons that have been or shall be Preacht by any of the Non-Conformists to the end of the World Which Assertation is as Evident as it is That any Illiterate Persons may more easily Meditate on Truths plainly Exprest and frequently Suggested to their Remembrance than Collect the same Truths out of divers large Discourses if they were therein Imply'd So that it can hardly be imagined how any Man can be in any thing more Serviceable to the Destroyer of Souls than by Teaching People to Despise our CATECHISM and COMMON-PRAYER It is now Manifest and shall be so to all Posterity that the Multitude of these Despisers have Encouraged the Profest Enemies of the God-head of our Blessed Saviour to Publish their BLASPHEMIES Arise O God Plead thine own Cause Remember how the foolish man Blasphemeth thee daily Dear Sir I doubt not but you will Join with Me in this my Daily Prayer that by the Inspiration of the Spirit of Truth the Hearts of all Learned Men that are assur'd of the Divine Right of EPISCOPACY may be effectually Inclin'd to Endeavour to the utmost of their several Capacities to Convince all Persons that believe their Souls to be Immortal of the Truth of this strange Assertion That the Want of a due Regard to the Authority of BISHOPS has been one of the greatest Causes of all the prodigious Disorders and Calamities in the Christian World Oremus invicem ut Salvemur Your Affectionate Friend and Servant E. E. POSTSCRIPT The Paper I mention was Published by Richard Baldwin at the Oxford-Arms in Warwick-lane 1690. Mr. Wood takes notice of these Animadversions c. in his Athenae Oxonienses Vol. 2. p. 563.