Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	according_a	good_a	pleasure_n	1,473	5	6.8396	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A77117	Religio jurisconsulti.	Botrie, J.	1649 (1649)	Wing B3811; Thomason E1344_3; ESTC R209157	23,749	69

higher Understanding that it is made from nothing for the disproportion ariseth onely from the not apprehending the power of the Agent And so it is a truth above our Reason but not against it wee apprehend it not it being above our Spheare and ability of working This Creation is made from the first cause through the Word by the Spirit they being intirely coessentiall in Order aforesaid and is externall and therefore not at all essentiall they also being temporary and measured nor necessary in any kinde as the Aristotelians would have it either as an effect or for the use and behoof of the first Being though the Word Making it be necessary And therefore though this Essence bee a Pure Act yet externall Operations may be deferred And as the Philosophers say he was Eternally in himselfe and therefore also might have done externall Operations as the Creation of Spirits c. even from Eternity and therefore this world might bee from Eternity though not eternall by Creation It is made by Word there is no precedent Matter and this Word must have an infinite Spirit which by the Ancient Philosophers is called the externall Word The Conclusion therefore is that a most Excellent Eternall Infinite first Cause necessarily begetting a Coessential Coequall Coeternall Word from which necessarily proceeding a Coessentiall Coequall Coeternall Spirit through and by them hath Created all things Good according to pleasure And though as Mercurius saith he is best expressed in silence no Name or Description being able to reach him by an infinite Distance yet it being necessary to have some expression whereby to Meane him he shall be termed out of the Premises Jehovah and with Plotine described that He is what He is It is therefore evident though no Syllogisticall Demonstration lyeth in the Case it being a Cause Per demonstrationem in Orbem That it is not Feare or Weaknesse of Nature which Creates a God according to the Atheists Opinion though it also proves a God as appeares more hereafter Of its End in its externall Operations BY Negation there might be more uttered of this great Jehovah but that being onely private and it appearing that our Apprehensions and Judgements are to attribute the highest unto him a negative Manifestation shall not further bee insisted upon but a further positive knowledge of him comes not within the sphear of Reason it being a Created thing which cannot comprehend its maker and whereby Creatures below it are also but in part knowne he being thereby discovered only ab effectu and as the predicate is included in the nature of the Subject and appearing to us onely wonderfull which is a weake broken knowledge therefore also not fitly further to be enquired into but as the Philosopher Damascius saith is to be honoured in silence our Apprehensions carrying no proportion to that Essence and our judgements unable to conceive it our imagination partakes onely of corporeall things and is but a part of our sensitive faculty And though our Understanding is the higher part of us yet we doe not understand but through the Senses though above them And so it may be said there is something in the Understanding which never was in the Senses And therefore I may justly judge that to bee which I cannot apprehend My finite narrow Understanding also must be astonished and confounded in further Inquiry in it for finite cannot understand infinite Settle I therefore my judgment maugre the jealousies of Apprehension which not any Truth is Proofe to withstand yea or the narrow confounded Conceits which necessarily are in my understanding as aforesaid which not acknowledging Aristotles conceit That alteration must consequently bee in Jehovah if the World bee not Eternall it no more yea not so much altering him than the Argument alters me thinke it much forsooth that there should be an Infinite Being so absolute One though of necessity it must be so as aforesaid being so solitary as not to have or admit any other the which denotes onely imperfection to be relieved by another yea such a Being which neither hath Beginning or Capability of End though they are meer Contradictions as aforesaid yea they become confounded with their owne Nonsence and Contradictions That it should bee of it selfe yet altogether without it selfe fix I my Poles and Atlas upon this certaine Truth to guard this understanding non-plussed not by due reason which hath agreed unto mee these very things but by astonishment being dazled by them which is to be expected as aforesaid and not look for more Light than noon-day or suspect an understanding and heart so much my owne c. The same things also must bee agreed upon any supposition whatsoever As if Aristotle would state the world to be Eternall c. But though I am not capable of further knowledge of his Essence yet it ought not to drive mee backward But seeing all my good and happinesse depends and must be terminated upon him Inquire I of him wherein he may and is to be known so farre as belongs to mans Duty and is requisite to Mans Good and Happinesse which must consist in knowing and doing what hee hath appointed to be knowne and done by man Inquire I therefore what he willeth in his Creatures which will bee gathered and concluded from his End in the Creation and the Qualifications and Indowments of the Creatures they being the Lawes whereby they are to worke and behave themselves It is certaine every voluntary Operation is done for some end and the better the Operation is the more proportionable and determined is the purpose of it As the best Operation is from him so the highest the creature is able to performe and most determined must the end of it bee honour and worship therefore man being fitted for it as appears hereafter which is the perfection of Glory is to be performed unto Him And also a right mannagement or behaviour among the Creatures though that therefore cannot bee the sole end of the Creation as some conceive every Operation being done for the Makers End and not for the end of the thing made Good and Happinesse therefore consists in doing these it being the true and full Operation of the Creature so made And it must be done because determined This end of his Operation terminates upon Man and upon no Creature below him for the Creature must be fitted and have a proportion to that for which it is appointed beside the fitnesse of the matter appointed and those that are fitted and have a peculiar proportion must be so appointed otherwise the Actions of Jehovah would be vaine The other Corporeall Creatures are not able to know any thing of any Spirituall thing as the first Essence is as aforesaid or of honor worship due unto him as aforesaid or the Dictates of Reason what is Good or Bad c. But keep only a sensuall single course being guided by the Rule of Sense onely But man duely qualified in his Reason although hee