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	place_n	see_v	2,893	5	3.1798	3	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
B10269	Anti-Goliah: or An epistle to Mr. Brevint, containing some reflections upon his Saul, and Samuel, at Endor. / Written by E.W.	Warner, John, 1628-1692.; E. W. (Edward Worsley), 1605-1676.	1678 (1678)	Wing W904B; ESTC R186274	27,206	62

ANTI-GOLIAH OR An Epistle to Mr. BREVINT CONTAINING Some REFLECTIONS upon His SAUL and SAMUEL At ENDOR WRITTEN By E. W. Volunt videri aliquid dicere dum tacere erubescunt inania dicere non erubescunt August They would seeme to say something being ashamed to be silent not ashamed to speake Idly Aug. With leave of Superiors 1678. MVNIFICENTIA REGIA 1715. GEORGIVS D. G. MAG BR FR. ET HIB REX F. D. J. P●●● Sculp TO THE READER CHRISTIAN READER YOu are invited to be not only Spectator but Judge of a cōbat betwixt a Gyant a Pigmy a Philistin an Israelit Goliah one of the army of the Living God Our forces are unequall he a man of war from his youth trained up to such battles I but a youth a raw souldier in them he an ancient Doctor of Divinity I a y oung Divine scarce worthy of that name Another advantage he hath by living amongst us as he sayth in his preface 17. yeares By which meanes if there be any unfortifyed weake part in our Camp any fault in our Armour whither defensive or offensive it cannot have escaped his observing eye where as I have scarce any other prospect of their Camp or Armour then what he his Brethren his fellow souldiers in this warfare are pleased to give of them Lastly he hath often beene in such engagements this is the first time that ever I entred the lists in this nature Yet I hope in God the Protector of the Innocent who is pleased to make use of weake things to confound the things which are myghty the foolish things to confound the wise that no flesh should glory in his Presence 1. Cor. 1. The goodnesse of my Cause is likewise a greate encouragement seing I am to fyght for Truth nay Revealed Divine Truth which will at last prevail One only favour I desire of you Christian Reader that if in any place you find me foyled of which I am not conscious what you find amisse you charge on my weakenesse when you see I foyle my adversary you attribute th● victory to that Truth which I fyght for which gives me strength courage that you Acknowledge Professe i● ANTI-GOLIAH OR An Epistle to Mr. BREVINT CONTAINING Some REFLECTIONS upon His SAUL and SAMUEL At ENDOR CHAP. 1. My intent and reason of the Title SIR THe Cause for which I plead is the Innocency of the Roman Catholick Church wrongfully accused of heinous Crimes The concern I have in this Cause is my Duty to a Pious Indulgent Mother odiously traduced with virulent Calumnies My End is to wipe off her Face the Dirt you cast on it The means I use to attain this End is sincerity in explicating what She believes and rejecting what is untruly and by consequence unjustly charged on Her You Sir are the Plaintiff I the Defendant and the Reader our Iudge My Hope is not in strength of Wit or Learning in which I will not contend with you but in the justice of my Cause the equity of my Iudge and above all in the help of God the Protector of the Innocent who as he promis'd to assist his Church to the end of the world will not be wanting to those who defend her Your quality of Plaintiff obliges you to prove what you charge on us and unless your proofs be convincing they are insignificant our bare denial acquits us For In doubtful Cases the Defendant ought to be favoured rather than the Plaintiff And Each one is to be thought good till he be proved naught Which are two Rules of Canon Law so conformable to Natural Reason that they need no proof to confirm them Your Title is Saul and Samuel at Endor Very mysterious But what you mean who can tell The History you allude to is known to every body Saul a lawful but unfortunate King engaged in a dangerous war strongly attacked by his enemies weakly assisted by his subjects and which is worst of all abandoned of God had recourse to Samuel in the best and it may be the onely manner he thought on to know his Fate from that Oracle which had given him the first Tydings of his Kingdom With this intent he goes to Endor This is the History But what is this to our present Times or Controversies Who is the Saul you mean Who is Samuel Where is Endor What War If we consider the date of your Book we may guess that is was composed aboud the time of the Holland War 1672. or 1673. I dare not say you mean that for the Honour due to Persons concerned But tell what you mean and apply your persons to our purpose or acknowledge your Title to be nothing to the purpose Until you explicate your meaning we will admit what you give us We will not refuse Saul and Samuel Whereof the one was a true Priest and Prophet and both died in Communion of the True Church both were sound in Faith although one of them for disobeying God's Commands and not hoping in God deservedly lost his Kingdom and probably his Soul too So he may be a Type of such Catholicks who entirely believe all which God revealed but live not according to their Belief Samuel is a Type of those whose Faith is animated with Charity and both are Friutful of good Works But seeing you personate us under those names be pleased to give us leave to represent you by the Name of Goliah for Goliah was in a party cōtrary to that Church they were of so are you in one contrary to ours He was a profest Enemy to Saul and Samuel so are you to us He challenged all the Isralites so do you all us He reproached them for not accepting that Challenge so do you us with not incountring your Books your insulting Language shews you to be animated with a Spirit of Vanity of Self-conceits of too great esteem of your own Abilities and Contempt of others not unlike that which appeared in Goliah Infine To accomplish the Paralel we shall find you alledging reasons which destroy your own Cause as Goliah brought a sword to cut off his own Head For these reasons I call this Pamphlet Anti-Goliah I do not presume to take to my self the Name of David who was the Champion of God There were others who bore Armes in that War against Goliah and the Philistins and their quality satisfies me You add in Title The new ways of Salvation and Service which usually tempt men to Rome Those you mention are indeed New ways to incite Men to Rome and so New that I am perswaded no catholick ever hearde of them but from your Book I know no other exterior ways to convert Men to Rome but the Motives of Credibility which are briefly related by St. Austin l. Cont. Epist Fundam c. 4. and more largely by Bellar. Lessius Divines Tract de Fide viz. the Vnity Sanctity Excellency of Faith its Propagation in so short a time and

find greater difficulty to show how the secrets of harts are concealed from Angels then how the rest are made knowne to them See S. Tho. 1. q. 55. Page 81. This is to fancy in Saints an Omniscience if they know what passes in severall parts of the world My answer is obvious there being severall priviledges of the Divine understanding not communicable to creatures 1. that God understands all things possible existent Saints only the later 2. God understands all to come they only what is present 3. he understands by his owne essence they by species 4. his knowledge embraces all absolutely theirs reaches not to secrets of Harts 5. His is unlimitable from theirs severall things may be restrained when God pleases 6. His is independent theirs depends on God without whose concourse they can doe nothing See Sir whither you have Metaphysick enough to prove that knowledge to be the Omniscience of God which is clogged with soe many Imperfections I would know of your Doctors why it should not be blasphemy to attribute to God such imperfect knowledges Page 94. You acknowledge Miracles of the● saints in the frist three hundred yeares Which say you tempted Christians no further them to goe pray to God in those places where they were wrought where Payers had sometimes very extraordinary returnes there they wisht to God that he would heare in their behalfe the generall Prayers which these souls offer to God Where you expresse the full sense of the Prayers to Saints in our Missall Breviary But the faith full being perswaded that God through the Prayers of those Saints granted their requests releived their wants knowing that the Saints know what Prayers were offred up to them why myght they not say as we doe in the Lytanyes Saint Peter pray for me Is it not lawfull to say so to a Saint alive in this world why not to one living in Heaven the reason is say you because Prayer prayse is a sacrifice which no body offers to Peter Paul or Cyprian sayth S. Austin Doe you think what you say Prayers Prayse a sacrifice Can we not then without Idolatry Prayse S Paul or S. Peter I cannot accuse you of that fault though I amperswaded you never reprehended as Idolaters those who praysed you offred up that Sacrifice on your Altar Prayer is like wise Idolatry Was it Idolatry in S. Paul to Pray Saints on Earth to pray for him why then should it be such to pray Saints in Heaven to pray for us Are they lesse Saints This is a mystery which we long have desired to see revealed long may for you nether will nor can explicate it Pag. 95. Observe the wiles of Satan Christ employes both at once his Apostles his miracles to destroy all Idolatry from among men Pagans Papists make use of both to bring it in Unlesse the Reader be attentive he will think you speake sense which is not tru For tell me I pray you what use did Pagans make of the Apostles whome they slaught erd like sheepe in the shambles How could they use the Apostles name which they knew not but to hate it Where are those Pagans what miracles do Pagans pretend to to bring in Idolatry what Idolatry doe Papists bring in How doe they use the Apostles to compasse that your Period seemed to you full it sounded well in your eare you thought it pretty to mingle Papists Pagans oppose the wisdome of Christ to the wiles of Satan soe you writ it downe without regarding or examining how all could hang together or be verifyed The bast excuse I can find is to lay the fault on a defect of nature It is unreasonable to exact a rationall discourse from one who seemes to want common sense He may be advised to silence which is the best counsel I can give you But say you these are the words of an anciēt father cite S. Chrisos hom 1. ad Pop. Ant. In whome there is not one word of Papists the only material point to our purpose Whose wiles are these to falsify Fathers cite theim for what they thought not of corrupt their texts to prove what you please In malâ causâ non possunt aliter S. Austin Your bad Cause is capable of no better defence I will give you your choyse whither S. Chris did or did not mention Papists here that you may the better see how wrechedly you entangle your selfe in the nets you cast for others fall into the pit you dig Did that Saint not mention Papists You wrong him very much in saying he did Did he speake of them they were then in the world early after Christ much sooner then you your brechren will admit Still what you say is against yourselfe you carry about you your sword CHAP. VI. Of worship given to our B. Lady IN your 5.6.7 8. Chapters you very odiously represent what hath beene sayd or done to honour the ever B. Virgin cutting the words which seeme harsh from others which correct them adding malicious glosses interpretations to make them sound yet more harshly It would be tedious to reply to each particular Soe I will deliver what the Church professes the ground of her practice then take notice of some remarkable faults in your discourse Esteeme Honour Prayse Glory consider at their proper object some person endowed with some good qualitys not in a meane but in an excellent degree Esteeme is the in ward value or respect we beare it Honour is an outward expression of our Esteeme By Prayse we endeavour to communicate both to others Glory is the union of many persons in the same sentiments of Esteeme Honour Prayse It resides not in the person honoured but in the Honourer Honor est in honorante yet it takes its species from its object which gives it its being as all other morall habits Acts doe There are two sorts of Honour answering to two sortes of Excellency the one naturall the other supernaturall By naturall Excellency I understand all Gifts of this life whither personall as science Art valour c. or Reall as to be borne in a good country of a noble family heyre to a greate estate c. which are called goods of fortune but are Blessings of God not depending on any industry and therefore are distinguisht from personall endowments By supernaturall I understand all gifts exceeding the force of nature which leade men to their first principle last end God viz Grace Glory all supernurall vertues Theologicall or morall Item those instruments which God uses for our sanctification as the Bible Sacraments Churchs sacred vessells vestments Persons Consecrated to God item Saints Bodys as having beene Temples of the Holy Ghost living members of Christ There is athird kind of Excellency which partakes of both these it being a meane betwixt them viz that of Kings which is called Sacred as coming from God