Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	body_n	life_n	soul_n	5,160	5	5.5664	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A07683	A demonstration of God in his workes Against all such as eyther in word or life deny there is a God. By George More Esquire.	More, George, Sir, 1553?-1632.; More, George, Esquire, attributed name.	1597 (1597)	STC 18071.5; ESTC S112856	95,106	174

participation of any thing else when all whatsoeuer is or euer was by him was made and from him did proceede So was he the first yet not by priority of time by worthines of nature or by order of beginning for he was before time aboue nature and without beginning but first because all were after him and none equall and together with him And as the first so the last for hauing no beginning he can haue no ending being vnborne he cannot dye if nothing had power to make him what can be able to destroy him Then being the first and the last the beginning and the end he is that he is and shall be that he shall be when all things that are shall not be not as now they are but changed in nature as he can neuer be that is aboue nature and therfore one alone and the same And being the first and the maker of all he was almighty and had all power in him selfe But so he could not be if any other were of like power and could doo as much as him selfe For what is giuen to the one is taken from the other so as what the one hath the other wanteth and to haue any want at all were against the nature of eyther there being no fulnes where there is want nor perfection where defect is found If then a maker and almighty as he must be that is God there can be no partner of his power there ought to be no pertaker of his glory Neither possible is it that life should be giuen by more then one whereof the roote must be one or none for when all things that can be liuing of contrary qualities must consist and life is nothing else but an vnion of body and soule which can neuer be vnited but when those contraries of disposition to one iust and peaceable constitution are reduced wherby nouriture groweth and strength doth ensue it followeth that whatsoeuer giueth life must be of all vnitie without any the least diuersitie within it selfe otherwise if any difference it should haue and not altogether be one wherein it wanted indifferencie more to the one then to the other it would incline So should there be no equality of mixture for partiality of fauour and so no peace no vnity no life should be wherefore one in nature one in number one in all that one which is the authour of life ought to be If it be sayed that Gods may be the same in nature and yet sundry in number and that in them giuing life no such vnity is required but that which may fall into more then one no affinity being betweene the life giuers and the liuing things betweene the nature of Gods and the naturall parts of the world it must be aunswered that in trueth to God neyther nature nor number can be ascribed he being an essence in no sort to be conceaued if not supernaturally and al in singlenes he be considered For although he be not seene of men God seene of men in the glasse of nature but in the glasse of nature yet therin his greatnes doth appeare so much to exceede her compasse as easily they perceaue and assuredly resolue that he is so much aboue and so farre without her reach as that he cannot be subiect to the force of her lawes VVherfore when mortall men according to theyr naturall vnderstanding search for him they finde what he is not and there-vpon conclude him to be that which most probably theyr weaknes can neuer be comprehended VVhereof it hath been that sundry wise learned men haue thought no better way to define what he was then by way of deniall to shew what he was not saying that neyther the heauen nor the skie nor the sun nor the moone nor the elements nor the world was God but the works of God and therfore God to be the maker of all So reason teaching that multiplicity must needes be after vnity and that one there must be before many ones there can be the same concludeth that God which is the first cannot be multiplex sed vnus not many but one Againe sith nothing can be compounded which may not be dissolued it followeth that God which is euerlasting without dissolution could not be but eternall without composition and therefore ens vnum et simplicimum And so being most reasonable it is to thinke that he that is onely and merely one one in all vnity and simplicity is fittest to set at one those things which are of contrary disposition he being not likely to leane to eyther side who hath nothing in him bending to eyther part whereas being many and diuers as diuers they must be if they be manie they could not possiblie make a peace where contrariety mooueth a warre For how should things subiect vnto them by them be drawne together who through diuersity of them selues are not one but stand asunder How should fire end water become friends if as Thales thought Dioge laerti there were one God to doo all out of water and one other as Heraclitus might as wel haue thought to doo as much out of fire There could not nor there needed not an attonement to be made betweene them if both Gods had power a like by eyther without the helpe of other to doo what he would But they must be vnited and coupled as man and wife before any lyuing thing can be brought forth Quippe vbi temporiem sumpsere humorque calorque Concipiunt et ab his oriuntur cuncta duobus Ouid. meta 1. Cumque sit ignis aquae pugnax vapor humidus omnes Res creat et discors concordia faetibus apta est For when moisture and heate haue had temperature They do conceaue from them two springs al increase While fire with water striues made is the creature By vapor moist for breed being apt the warring peace Fire as the man and water as the wife are to be considered who being ioyned in marriage their issue it is whatsoeuer hath life for all liuing things consisting of body and soule there must be moysture to breede a bodily substance and heate to bring foorth a lyuing soule whereof the experience is seene in the egge and in the bird the egge being first a substance full of moysture without life and after a bird by long and continuing warmth quickned and made aliue yet of it selfe neither moysture can make the body nor heate the soule but both well tempered cause and ioyne together both a body and a soule VVherefore sith fire and water must be made friends that heate and moysture may meete and ioyne in one sith a iust temper by an equall temperature of contraries must be made that one constitution of diuers natures as one harmony of sondry times may consist before eyther life can be had or nouriture can be yeelded great reason it is that he that should draw all into one should be but one and alone without the fellowship of any other that

elements the placing and the ordering the open shew and the hidden strength of them all beare witnes and make proofe not to be denied impossible to be disprooued that there is a God The consideration whereof might suffice and needlesse it were to seeke further were it not too great an ouersight for man to ouerlooke him selfe who beeing the worthiest creature of all other is the fittest to set forth the glory of his Creatour by whose admirable wisdome he is of such incomparable perfection The body of man the patterne of the world and his soule the picture of God that his body is the patterne of the vniuersall world and his soule the picture of the immortall God So that in him more then in all the rest God is to be seene and knowne his body shewing outwardly the worke of his hand and his soule inwardlie bearing the image of him selfe His body of earth doth represent whatsoeuer is betweene heauen and earth yea the very heauens them selues are figured all naturall causes contayned and their seuerall effects produced therein Three heauens resembled by the body of man deuided into three parts Three heauens there are sayed to be which the members of the body deuided into three parts make a liuely resemblance of The lower seruing for generation and nouriture are like the lowest heauen within the compasse wherof the elements are found for as from them all beasts plants trees liuing and other things haue being receaue nourishment growth motion and sence so of foure humours there ingendered all the members are made fed mooued and augmented The same agreeing in nature as in number with the elements and producing effects in all aunswerable vnto them choller being hote and dry as fire blood warme and moyst as ayre fleame as water cold and moyst melanchollie as earth cold and dry of which altogether a perfect mixture and iust temperature beeing made the growing lyfe of plants and that which to brute beasts giueth motion and sence in the body of man is found doth appeare The vpper part in which the hart is seated may be compared to the higher heauen the eight sphere wherein the starres are fixed which holding one iust and continuall motion giueth light and life to all the world beneath through shining beames and comfortable warmnes it sendeth downe and euery where bestoweth for so the hart being still in motion after a iust proportion preserueth the whole body in life and health by sending forth the spirits of life wherewith it is well stored into all the parts by vaines and arteries in due course to be conueighed Lastly the head the vppermost part is as the third and highest heauen there sitteth the minde as in a Tower and doth behold gouerne and direct all the actions of the whole body causing it to mooue and to rest to performe and to forbeare what seemeth good there-vnto euen as that excellent almighty power from that high throne his seate mooueth the heauens directeth the starres and preserueth all things within the compasse of the world Man a little world VVherefore it is not without cause that man is sayed to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a little world when as his body alone beeing but the one halfe the worst part of him is the figure of the whole and with good right may bee termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in regard of the great beauty which aboue other creatures it hath and serueth no lesse then all the world besides to shew the great excellencie of that power which first was the founder framer thereof VVhose exceeding beautie caused some to thinke that God himselfe was like there-vnto Cicero de natu Deo 1. supposing the fairest and finest shape to be most fit for the best and diuinest nature VVherein they were like deceiued as if they should haue thought the counterfaite of Venus to haue resembled the countenaunce of Apelles the same being for excellencie of worke the chiefe spectacle of his Art but altogether vnlike the fauor of himselfe But strange it may seeme and incredible it may bee thought that man alone eyther in part or in whole should represent the world which consisteth of thinges both contrary in nature and infinite in number I confesse it is so strange that it is a vvonder but vvonderfull is that God who to shew the greatnes of his power could make man so strange a creature that in varietie what of outward shape Man in him selfe resembleth all creatures and vvhat of inward conceite hee should expresse and excell all other things whatsoeuer Sundry are the sorts of mettals and stones hidden vnder the ground infinite are the kindes of hearbes trees and fruites growing and of beasts going and creeping on the earth so of fish swimming in the Sea and of fowle flying in the ayre all which are framed of so iust a shape and of proportion so agreeable as of each kinde found within the same region and vpon the same Coast all or most of all are so like as not the like but the same they woulde seeme were they set a sunder not seene together and yet if all at once could be viewed sufficient difference to shewe the diuersitie of each kinde might bee noted But amongst all the childrē of men not any two though bred within the same climate though borne of the same parents coulde euer be found in whom difference did not appeare of heigth or of breadth of feature or of fauour Albeit for number and place of all members and parts they are all as one Many haue beene sayed exceedingly to haue resembled each other Valer. Max and none more then Alexander and Ephestio whereby the Mother of Darius was occasioned in steed of Alexander to salute Ephestio but though both were strangers vnto her shee soone found that shee was deceiued and craued pardon of her error Some-what there is which better is discerned then can bee described that causeth amongst all men such difference to appeare as easilie one from another and euery one may be knowne a sunder By which diuersitie of shape in his owne kinde expressing the variable shew of all kindes of things whatsoeuer In man some thing resembling euery creature it is to be thought that he was made to represent not any one but all the creatuers of the world which yet to make more manifest some things hee hath of them all whereby in him alone theyr counterfaite may seeme to be drawne and layed open to be seene His flesh is as the earth sound substantiall and firme it is braunched with sondry vaines as the earth is distinguished with diuers mettals VVhich therefore are sayed to lye in vaines because they follow the like course and are dispersed a like inwardly with bone as the earth with stone it is strengthned it is quickned and nourished with the same life that causeth plants to spring and hearbs to grow and like times it hath for the renuing and decay of blood as

owne greatnes say to him selfe Maior sum quum cui possit fortuna nocere Ouid. Met. 6 I am too great to be beaten by fortunes rod. But be he neuer so great and so high so great and so high he can neuer be Non sit vt inferior suppositusque Deo Ouid. trist 4 But that he is inferior and subiect to God If he be a man God is aboue him and hath power ouer him to abase his heigth and to turne his greatnes into nothing euen in the twinkling of an eye He is not a man which is not subiect by the heate of the Sunne by the cold of the ayre by the force of sicknes by the subtilty of enemies and by other infinite meanes often felt before mistrusted to be brought into danger if not into losse of his life how then can any be out of his reach vvho commandeth the Sunne sendeth out the winds who bringeth sicknes and stirreth vp enemies and can both strike with all kill with any one when how Ieremi 51. and as often as he will Though Babell should mount vp to heauen and though she should defend her strength on high yet from me shall her destroyers come sayeth the Lord. Obediah 3. And to Edom though thou exalt thy selfe as the Eagle and make thy nest amongst the starres thence will I bring thee downe Of all vaninities the vainest to be proud VVherefore of all vanities it is the vaynest for a man to be confident in pride sith the Lord God who is best able to punish it of all faults can least indure it But the purpose of God being to bring them low which are puffed vp and to turne his blessings vpon them into cursings against them their minds become as empty of vnderstanding as their hearts are full of pride The wicked fall by their owne folly or by others enuie so as their eyes looke euer vpward and neuer downe till they fall downe through their own folly or others enuie VVhile ambitiouslie they climbe sodainly they slip and feele the mischiefe before they feare the danger their proud eyes being then forced to bewaile their miserie when mercie is gone and cannot be found For God wil not suffer them to see the pit they shal fall into least they should escape the punishment they are appoynted vnto by his diuine vnsearchable prouidence If the question be what the meanes are whereby they are ouerthrowne the aunswer must be that means they are not but extreames whereby extremitie is brought vnto them which proceeding from their owne corruption as diseases bre●de within theyr owne bodies are the cause of their ruine or if not so occasion others of like disposition to spinne the Spyders webbe wherein filly flyes they are entangled and surprised vnawares For it is the will of God that sinfull men should stumble at their own sinnes and that one sinner shoulde be scourged by the hand of another VVhile then they are of their fortune proude and yet not content but ambitious without end to gaine that whereto they aspire Prodigality or couetousnes ouerthroweth the glorious wicked man they are prodigall or couetous aboue measure ayming alike at the top of glory but seeking by contrarie steps to ascend thereunto Some desiring to be gracious the more to be glorious in the eyes of men thinke gifts and expence the onely meanes whereby to win the harts of men vnto them but measuring their purses by their desires as they are infinite infinitely they spend vntill like lamps lacking oyle their light is out and their glory gone Others thinking riches the best friendes they can haue and liking to depend of none but of themselues suppose by the closenes of theyr handes to to vphold the pride of their harts therefore neuer rest per fas et nefas by hooke and by crooke to encrease the masse of their substance whereby it commeth to passe that they abound in wealth and are laden with authoritie and credite in the world But wanting wisedome to dispose the one vertue to support the other as men carrying heauy burthens on weake shoulders their shoulders shrinke and they sinck with their burthens to the ground I speake onely of wicked men in whom there is no vertue no good disposition at all and yet neuerthelesse by the sufferance of GOD gette wealth and place of account by craft and deceit or by some other base and dishonest course VVhose happy estate being cōpared with their little worth and examined why they should be so happy to the best the best that can be said is fati plus valet horae secundi quam si te Veneris commendet epistola Marti It better is to be borne in a happy howre Then that Venus to Mars should write in thy fauour Other I doubt not but many there are aswell poore through spending as through sparing rich whom God doth loue fauour and in both doth for both that which turneth to their good which happening sundry waies I will not conster anie way but to the best Men of great and good minds oftē poore So are there which out of great and good mindes for loue to the Common-wealth for honor of theyr Country and seruice of their Prince open their purses wide and poure out their substance to theyr vtter impouerishing esteeming riches as did Epaminondas Aemil. prob in vita Epa. whom all the gold in the world could not with-drawe from any the least dutie to his Country or as Perdicas who refused a great reuenue in Macedonia Plu. in vita Alexan. to followe Alexander into Asia But such men of such mindes how poore soeuer are rich in true honor and cannot so well be said to spend as to bestowe nor to waste as to imploy neither ought to be cōnmned for their pouertie but for their vertue to bee commended as most worthy men most worthy praise Of which sort which would haue nothing theirs but what was their Countries and had rather liue poore in a rich Common-wealth then rich in a poore beeing couetous onely of theyr Countryes good and of their owne good name it were to be wished that now there were as heeretofore there haue been many but were they sought out to bee numbred in what one kingdome might it not be sayd numero vix sunt totidem quot Theborum portae vel diuitis ostia Nili Iuuenall Satyr 3. they rather are the fewer then Thebes gates or Nilus mouthes in number I will not affirme those to be few which I wish were many but boldly I dare say that the Cittie of Theabes being famous for seauen gates and the riuer Nilus for as many Mouthes that citty or countrie which had seauen such worthy men should in fame no lesse exceede then the safetie of the Cittizens is of greater price then the beauty of the Cittie and the honour of the land more woorth then the richnes of the soyle On the otherside to call in question