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	soul_n	whole_a	1,465	5	5.4082	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A29667	The nature of truth, its union and unity with the soule which is one in its essence, faculties, acts, one with truth / discussed by the Right Honorable Robert Lord Brook, in a letter to a private friend ; by whom it is now published for the publick good.	Brooke, Robert Greville, Baron, 1607-1643.	1641 (1641)	Wing B4913; ESTC S103446	48,160	214

up the totum Compositum The Soule is but one Act distinguished to our notion by severall apparitions and these intervals with all variations either are nothing or are of the nature of the Soule and serve to make up that confort that truth that life that we now discourse of And that this is so I hope by this cleere ratiocination to leave you assured Time and Place seeme to me nothing but an extrinsecall modification of a thing I cannot finde that the learned have made anything at all of them Let us survey them as they define them when they treat of them as they esteeme them when they meete them occasionally How hath Aristotle defined Place Est superficies concava corporis ambientis Where is the truth of this in the highest heaven which incompasseth all the rest Hath Ramus any whit advanced the cause in his definition Est subjectum rei locatae Idem per Idem Are not those who propound and they who entertain such a definition justly compared to the Constable and the Country-Justice The first having received from some higher power a Warrant wherein in was this hard word Invasion repaired to his Rabbi for Solution he that the question might seeme somewhat obscure paused a little that it might not shame him after he had consulted in a stroke or two with his grave-learned beard replyed the sense of this word is very plaine it is Invasion it signifieth Invasion with which the Constable being fully satisfied gave him many thankes and departed Locus and spatium corporis locati is little better what have we in this definition of the intrinsecall nature of place So that if I be not wholly blinde they whilst they treat of it as Scholars make it nothing when they make use of it by the By it is the same As the Soule they say is tota in toto and tota in qualibet parte whilst they spread and diffuse the soule over the whole body from one extremity to the other Place maketh no division in the soule it is but one soule yet extended quite through the body Angels are definitivè in loco that place which is within the circumference so limited doth not at all cause them to make two in this angelicall Being I may affirme the same of time Tempus est mensura motus What doe I know of time by this how can I from hence ghesse time to have so considerable a Being as that it shall make two of that whith otherwise would be but one In the Deity we are sure it can have no such effect In the Deity wee have creation preservation redemption decree and execution of that decree All these to our apprehension are distinguished by time and yet no man will say that in God they are two for God is purus actus nulla potentia But you will say this is obscurum per obscurius and not to unmask and unveile difficulties Which no Simile taken from the Divinity can doe because That is all mysticall To which I answer Si magnis licet componere parva wee shall finde the same in our selves we shall find that Time doth not at all difference or any way act I suppose it is cleare that Place hath lost all place and credit in this argumentation Why may not I say the same of Time seeing by all mens confessions they are twins of the same womb But secondly I affirme this and I hope truly that if you make Time any thing you annihilate all the act of the Creation that is you will admit of no one perfect action A thought I confesse passeth in a moment and yet in this moment under this moment are many subdivisions of Time We have in an houre an halfe a quarter a minute a second the 60 part of a minute how many subdivisions will a scruple admit of For ought I know Time and punctum Physicum agree in this that they are divisibilia in insinitum If then you will make so many thoughts in a thought as you have divisions under a scruple you will have no perfect thought no compleat act To shun this you wil confesse that Time doth not divide one act alone but one Act or thought comprehendeth many Times Why may not I say that if Time doth not parcell out one act it cannot act upon two when the duality ariseth onely from Time This not being well weighed hath cast our wits upon strange rocks hath raised this Question How doth God see things If in their existencies then all things are co-eternall with God if in their Causes onely then all things are not present with God but you must admit of succession a former and a latter to eye divine which is blasphemy This dilemma seemeth strong but it is because we make Time something whereas indeed all things did exist in their Beings with God ab omni aeterno For aeternum tempus are all one in eternity and this succession is but to our apprehension Thus if Time and Place be nothing I hope the weight of this objection is is taken off But I foresee another objection Object If Time and Place be nothing if all our Actions are but One How can there be evill and good Answ. I fully conclude with Aristotles Adversaries Anaxagoras Democritus c That Contradictions may be simul semel in the same Subject same Instant same Notion not onely in two distinct respects or notions as one thing may be causa effectum Pater Filius respectu diversi but even in the same respect under one and the same Notion For Non ens is nothing and so the Being which it hath may subsist with that which contradicts it I speake in their termes Now let us view our actions either as Many in pieces or One entire act As many impute Transgression to what you please either to the effects in the body or the Will and its workings all these so farre as they have Being are good for all Being is good Where then is the sinne Certainly sinne lieth in this that there is not so full a goodnesse as there should Sin is onely a Privation a Non-Entity But a Privation a Non-Entity may subsist according to the subsistence it hath with Being Such a co-existence of Entity and Non-Entity was in his faith who cried Lord I beleeve help my unbeliefe This Contradiction of Entity Non-Entity must be in the selfe-same Act and not in two distinct Acts else the Act is perfect having complete Entity goodnesse without admixture of Non-Entity and so is onely the Creator or else it is more imperfect than Beelzebub for It is Bad and no Good Non-Entity wholly and no Entity and so no Action Thus we see Good and Evill may co-exist in severall in particular Actions Why then not so if all Acts should bee but one entire Act undistinguisht by Time or Place If the members composing the Body have matter and forme why then not the