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	world_n	1,708	5	4.6899	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A19906	Yehovah summa totalis or, All in all, and, the same for euer: or, an addition to Mirum in modum. / By the first author, Iohn Dauies.	Davies, John, 1565?-1618.; Davies, John, 1565?-1618. Mirum in modum.	1607 (1607)	STC 6337; ESTC S109347	39,757	86

argues imperfection But true distinction still the contrary Sith it discernes what 's proper to each One And so preuenteth all confusion Then God as Man was synlesse passionate And Man as God no passion can effect God suffered in the flesh in wretched state But Man as God is free from such effect For in Omnipotence is no defect True Miracles raisd hythe Godheads fame The Manhoods iniuries did quite dyiect God died in flesh as God reuiu'd the same Thus neithers Forme transformeth eithers Frame And of the whole Compound that 's said and ment That 's said of any one for the Man-Christ Is perfect God and so omnipotent And perfect Man so lower then the high'st Yet happy Thou that on the low'st reliest For if the Compound cannot parted be Thou diestin God who ere thou art that diest In Christ the Man sith God and Man is he But altogether God in high'st degree If so then so he must be euery where He is and is not so but sith this Straine May straine my wit I will the same forbeare While greater Clarkes about it beat their braine For Life or Deaths life-Blood lies in this vaine From questions of this kind sith questionlesse They endles seeme I willingly refraine And seeke a Pow'r expresseles to expresse That is to shew what God I do professe But some may say I cannot that effect Vnlesse I shew what God my Iesus is I grant no lesse confessing my defect Nay willingly confesse much more then this I am vnworthy the least grace of his Yet by his pow'r my silly strength I le straine To shew as he is God his properties And though they bee too high to be too plaine I hope I le touch with truth though try with paine Plato surnam'd Deuine for his deepe sight Though seeing by nature in Diuinity Put God into the world though most vnright But as the Soule thereof and yet his eie Espied withall a higher Diety Which he the first Mind stil'd or this Souls Sire But heer 's no Vnity in Trinity Her 's truth in part but not Faiths truth intire Then this Truth is not squar'd by Platoes squire He thought that as Mans Soule his Body swaid So God the World but heere he truth deformes And by her Test appeares too much alaid For our Soules rule our Bodies as their Formes But God as th'acting Cause the same performes How euer true an vniuersall Soule May sway the Vniuerse yet he informes That Soule with Skill who all in all doth rule Else Order faire would be disorder foule Then Hee 's the God of Order ordering All that doth Order keepe in all this All And yet most simple is in euery thing For nothing Spirituall or Corporall Into his Substance infinite can fall He is a Spirit so spirituall that he Of purpose doth himselfe Iehouah call The Letters of which Word all Spirituall be Sith from our Spirit or Breath alone they flee No Spirits are mixed then much lesse their Sire Our Soules are simple though by synne impure For were they mixt they should againe retire To their first Compound so could not endure Immortally and so were Faith vnsure And nought can mix or make it selfe for then It is before it is in act or pow'r Which cannot be in neither and agen No Time or Place were for it where or when For Place was made in time and Time was made By motion of the Heau'n the cheefest place And nought doth moue as Reason doth perswade That moues not by a greater Pow'r and Grace Which without blending doth All enterlace Yet there was Place e're Time where er'e it were For God was somewhere who doth both embrace But if Place compast him It should appeare More then most infinite which nought can beare Then was he no where No somewhere he was That is himselfe within that 's Place without So kept eternally his owne Compasse Where he with time brought Time Place about Whereof the Eye of Reason cannot doubt For past a boundlesse Compasse what can go Though it wer strong as Strength as Courage Stout No not Omnipotence and he is so Can past it selfe the least appearance sho And were he mixt eternall were he not For ere he could be ming'd he was vnmixt If so it be then Time hath him begot For as he is he was not euer fixt Sith Time must needs his compound come betwixt But He Prime Cause effecting all Effects From all eternity was thus confixt Three Persons and one God without Affects Bee'ng a Pure ACT that mixture still reiects Mixion vnites Things mixible by change Or intermingling of their Substances Things mixible are they which though they range Are yet contain'd in eithers Essences Suff'ring of other in their passages As th' Elements each one by other do And may be seuer'd through their diffrences Then were it so with God it might vndoe That vndeuided ONE and make him two For if his Substance were deuisible A Body it were for so is eu'ry such But were it so then t' wer not possible But PLACE should hold it were it ne're so much Sith Nature there of force the Same must couch For then t 'had Magnitude and Quantity Whose vtt'most bounds PLACE should containing If so it could not haue Immensity touch And if not That it cannot Diety Sith God is then so simply infinite Filling each place incomprehensibly What need Saints feare by death their Spirits flight Sith in the Spheare of his Vbiquity They needs must fall to rest eternally In him in whom before they liu'd by grace To him in whom they shall liue gloriously Beeing Center to the Soules he doth embrace And of the highest Rest thelowest Base Seeing then hee 's pure and purely eu'ry where We him as much as in vs lies defile When we do sinne sith in him we do steere And haue our beeing though we sinne the while And so in greatest Goodnesse are too vile Yet sinne distracts vs from his Grace at least Did not that Grace againe vs reconcile So Grace being wrong'd the iniury doth wrest To humble vs so makes our worst our best He is in all alike essentially Or else he could not eu'ry where remaine But not in all alike effectually For then the good should nought by goodnes gain More then the ill by ill So grace were vaine But where so e're he absent is by Grace He present is by Iustice and by paine So he is present still in euery place Then blessed they that do him best imbrace But to returne to his simplicity To answere one Obiection which some make Who say that he must needs compounded be Sith that his Beeing Essence doth pertake Then composition he cannot forsake Beeing and Essence they distinguish then As well they may for fowly they mistake Which weene them one though they be Brethren Whose diff'rence Reasons Eye doth clearely ken For that which actually Is is said to Bee Be it a Substance or an

receaue Doth farre surmount the Ill that comes from thence If God the VVorld of Ill should quite beraue There were no Tost to try our Sapience So might want Reason and Intelligence But we haue both to know the Good from Bad So know we God and our Soules safe defence Then sith by Ill we are so well bestad We cannot greeue for ill but must be glad For were there no Temptation then no Fight And if no fight no Victory could bee No Victory no Palmes nor Vertues white No Crosse no Crovvne of immortality And thus from Il comes good abundantly For by the Conquest of it we are Crown'd VVith glorie in secure felicity So from great Ills more Goods to vs redoun'd As oft most Sicknesse maketh vs most sound Ill like a Mole vpon the WORLDS faire Cheeke Doth stil set forth that Fairenes much the more She were to seeke much Good were Ill to seeke For Good by Ill increaseth strength and store At least in our Conceit and Vertucs Lore There 's nought so euill that is good for nought God giuing vs a Salue for ev'ry Sore The Good are humbled by their euil'st Thought So to the Good al 's good that Ill hath wrought Then better say some things cannot be done Then that he cannot do them For he can Do al that can be done whose Povv'r is One VVith his owne Essence infinite and than He can do more then can be thought by Man If he could sin could feare could Weare could Dy These Coulds are sicke no Paraclesian Can cure them of their great infirmity For to be able so 's debility And not so able highest Potency So can his Povv'r his Wil nor straine nor bow How ere it seemes to do it to our Sence Nor can it do it truely but in show If truely vve could see the Cause from whence That shew proceeds by our Intelligence For he is reall and doth hate to seeme Sith it doth strongly argue Impotence But when he seemes to mis do we misdeeme That still his workes of Iustice disesteeme Nor chang'd he state when He in firy Tongues Descended on his Darlings for that Show To vs as Men not him as God belongs Who cannot see him otherwise then so But He in forme confined cannot go For if he were confin'd he were no where Sith by the same he should his state forgo But he to vs doth often so appeare His state vnchang'd as our weake state may beare Nor chang'd he mind when as his Will reueal'd He altred as he did for Niniuy Because he chang'd not then his Will conceal'd Which was to saue it through his Clemency VVho knew they would repent er'e they should die And touching him for whom the Sunne went back To crosse his will erst show'n apparantly His secret VVill did That reuealed wrack That one might firmely liue by th' others lack Heere am I Clouded with a Mistery That makes my Muses Eyes quite lose their fight O Heau'nly VVisedome Sonne of Verity Disolue this Cloud and lend those Eyes thy light To find this Truth which is obscured quite For onely Goodnesse can no Euill will Yet Ill it wills but turnes that wronge to right But how he should a Wronge a right fulfill Here lies the Maze my Muse amazing still Yet by the Clew of his directing Word W' are led to say he suffers Ill to Bee With right good will to make Ill more abhord When it is Parraleld with Piety yet wils what he permits vnwillingly For Ill he wils not that good thence shouldspring Which to his Will and Word were contrary And yet against his Will can Be no thing So wils a crosse in crosse considering Yet Contradictions in one kind of Sense He cannot though he most almighty be Cause to exist for that were violence To Nature Truth and his owne Equity Which in great Pow'r were great Infirmity But sith the Rule of Goodnesse is his Will Ill is not Ill that he wils willingly Because his VVill to good conuerteth Ill So ill is good if he performe it stil. He did commaund him who did hope past hope To kill his onely Sonne which was not ill Because that euill hath no euill Scope That is confin'd by his exact good Will The Iudge that doomes death iustly doth not kill Shimey Curst Dauid by the like commaund And yet the same he iustly did fulfill For in the Bidders will no Ill can stand Sith by it Right is rul'd with vpright Hand In Synne two Things we chiefely must respect The Act it selfe and Its deformity The Act though it be euill in effect yet hath a Beeing so is good thereby For GOODNES Beings made most righteously But as it is deform'd t is a Defect So not of GOD free from Deficiency Who is an ACT and works without neglect All Beings Being be they low or hye So though we lie in Him He doth not lye For as one managing a Courser lame Doth put him too 't to vse those Limbs of his That he doth stirre his Rider works the same But that he lamely stirs his fault it is That through his lamenesse stirreth still amisse So That we doo of God the cause is still But that we doo Ill we too blame for This Then not for dooing but for dooing Ill We are condemn'd as Steedes that stumble will We are condemn'd and iustly so we are Sith Synn's the high contempt of his good Will Synne is the Cause effecting all our care And with Confusion all the World doth fill Which is the Ill producing eu'ry Ill All breake-backe Crosses which we vndergo Are cast vpon vs by this Euill still In Summe it makes this VVorld a Sea of Wo VVherein we fincking swim tost to and fro VVhen I behold a Towne erst fairely built Which Time dissmantling doth in Heapes confuse Thus say I to my selfe Here Men haue dvvelt And vvhere Men dvvell there Syn to raigne doth vse And vvhere Syn raignes Confusion still ensues Thus from beginning to the End I fall Of this rude CHAOS whereon moues my Muse And all the way I see Sinne ruin'd all So Synn's the Soule of Ills in generall The Plague which late our Mother-CITTY scour'd And erst the KINGDOME made halfe desolate The HEAV'NS through Aire contagious on it pour'd For odious Syns which them exasperate For which they oft dissolue the Crownes of STATE Likewise the DELVGE that did rince this ROVND Came sith foule Synne did it contaminate To make it cleane and so to keepe it sound Else filthy Synne that BALL would cleane confound Then ô how blest are they that dye to Sinne And liue to neuer dying Rightousnesse They in this Sea of Misery begin To enter in the Hau'n of happinesse Though ouerwhelm'd the while withall distresse For in a Calme we fall to frolike it Or sleepe secure in Pleasures idlenesse VVhich doth peruent the Wil corrupt the Wit Vntill our

they still repose For sith his knowledge is indefinite To Things indefinite it must extend And sith his Pow'r can make Things infinite He needs must know them sith he knowes the end Of All that on his endlesse Pow'r depend But all that is or euer shall be made Is finite then his knowledge must transcend Their highest Reach as Reason doth perswade For it is infinite and cannot fade ONE is an Vnity which can extend To Numbers infinite if multiplide For eu'ry Number doth thereon depend Then if that Vnity did know how wide It could extend it knew the rest beside Man in Conceit can multiply this One To Numbers infinite for such abide Still subiect to increase by Vnion Then God must know past limitation He knowes distinctly and in generall For knowledge indistint imperfect is He counts the Starres by their names them call Numbers our Haires knows when one we misse Then must his knowledge be distinct by This. He in their Causes sees Contingent Things Yet nought's contingent to that sight of his For he that all in All to Being brings Must hatch them ere they Be beneath his Wings In him that did betray the Lord of light It was Contingent sith in him it was To do or not to do that damn'd dispight But God did in himselfe as in a Glasse Past Time see It in Time should come to passe Then in the second and Contingent Cause Contingently he knowes but if it has Relation to his preordaining Lawes Necessity it on the Action drawes Then must he needes knows Ill aswell as good But Ill is nothing but a meere Defect Which hath no Notion by a Likelihood So nought can know the same in true Effect And nought to know Gods knowledge doth reiect Then Ill is know'n by good as death by life Though by no Notion it can Sence direct For though Ill nothing be t is still at strife With Goodnesse so this knowledge still is rife God knowes not Euill by receiuing in A Notion to his Mind which knowes not so For if he so should do so should he sinne But sith he knowes himselfe he Ill doth know By his owne goodnesse so knowes Ill his foe But if by Notions he did ought perceiue Thē that perceiu'd those Notions needs must show So should he more then erst before conceiue And so might be deceiued and deceiue But his high knowledge is the Cause of all Then must it before All Actually His Prouidence could not be generall If ought there were he knew not specially But he knowes All from all Eternity Then must he needs know Ill that all doth mare By his owne goodnesse most essentially But if that Ills do stretch themselues so farre To yeeld such knowledge more then nought they are This knowledge knows together what it knowes So doth it not augment much lesse decrease Himselfe the Medium of his knowledge showes The state of Things at once not peece by peece As men do know their knowledge to increase Then is his Knowledge firme ●● as infinite And can no more be chang'd then it can cease So to his vndeceiueable fore-sight All Haps on All inveitably light If so it seemes this Knowledge doth impose On all Mens Acts a meere necessity Not so for his fore-sight doth not dispose The wils of Men nor lets their liberty But what they do they do most willingly Though second Causes by their natures course Make vs to do some things vnwillingly Yet Gods Fore-sight doth not those Causes force No more then ours makes great Loads lame an Horse So Gods fore-knowledge may two waies be wai'd First as he did foresee what ere should Be Last as his fore-sight in his Will is staid And so his fore-sight is his Wils decree Which must be acted of necessity So al Things of necessity are such Though they be such perhaps condicionally For God doth moue them but by natures touch So moues them as they will lest She should gruch Two Causes in the World his Pow'r hath set To Cause as second Causes all Effects The first are certaine and Effects beget As certaine As the fire with heate affects The Sunne giues light and so of other Sects The later Causes are indefinite And their Products vncertainly respects Those are Contingent and extend their might Vnto Mens Wills and Actions wrong or right Now though Gods fore-sight ioyned with his Wil Be such as by no Pow'r can changed be Yet we thereby are not enforc'd to Ill But meerely do it of our owne decree As mou'd by nature to Iniquity Yet can we not do other then we do If it we waigh as God did it foresee And so foreseeing iustly willd it too For what he doth he iustly may vndo Say we fore-knew the nature of a Frend Would credit vs in all that we should say Should our fore-knowledge so his nature bend As it were bound and so must needs obay It hauing liberty itselfe to sway Not so no more doth Gods Foreknowledge force Mens Wills against their Nature any way But still their Wils by Nature haue their Course yet nought their Wils from Gods will can deuorce For as we freely in a Ship do walke And yet our walking hinders not her Way But holds her Course welstir'd and Le ts doth balke Till she arriues where shee 's designd to stay By him whose Goodes she safely doth convay So in the surest Ship of Gods DECREE Wherein we saile and cannot fall away Though our Will crosse the Course yet cannot we That Course auert but needs must with it flee And as one hauing fastned a Boat Vnto a Rocke hales at the rope to draw The Rocke to him yet so himselfe doth float Vnto the Rocke vnmou'd by Natures law So we being fast to That which God foresaw Do striue to pull his Purpose to our Will yet are we driv'n therby as by a Flaw Vnto his Purpose which is * stedfast still So though we seeke our Wils we His fulfill But though Man workes as of necessity According vnto Gods most staide deeree yet workes he at his Natures liberty And so he workes as being bond and free Both which Gods wisedome could not but fore-see So then he might Mans nature haue restrain'd From working ill but then it bound should be For though Mans Workes to Gods Decree are chain'd yet workes he by his nature vnconstraind Then though he knows from al eternity What we would do that caused not our Deede But what he wil'd impos'd necessity Vpon our workes who works as he decreed Which Works his practicke knowledge do succeed His Will and Knowledge then is cause of All At once For all at once from them proceed Sith in Him nought we first and last must call But He is all One Cause in generall Then in this fearefull Sea which we be in we must beware two Rocks That is to wit we must make God no Cause

fainting sincks for feare to sinne Then here an End before an endlesse End Sith we may lose if more we seeke to win And what is done we meekely do commend To mortall Saints to vse refuse or mend FINIS He that loueth purenesse of hart for the grace of his lippes the King shall be his Friend Prou. 13 11. GOod Preachers that liue ill like Spittlemen Are perfect in the way they neuer went Or like the Flame that led Gods Children It selfe not knowing what the matter ment They be like Trumpets making others fight Themselues not striking stroke sith liuelesse Things Like Land-marks worne to nought beeing in the Right Like well-directing ill-affected Kings Like Bels that others call where they come not Like Soape remaining blacke and making white Like Bowes that to the Marke the Shafts haue shot While they themselues stand bent vnapt for flight For where their Wordes and Works are not agreed There what they mend in Word they marre in Deed Blessed be the mercifull for they shall obtaine Mercy Math. 5. 7. WHat wit hath Man to leaue that Wealth behind Which he might carry hence when hence he goes What Almes he giues aliue he dead doth find But what he leaues behind him he doth lose To giue away then is to beare away They most do hold who haue the openest Hands To hold too hard makes much the lesse to stay Thogh stay there may more then the Hand commands The Beggers Belly is the batful'st Ground That we can sow in For it multiplies Our Faith and Hope and makes our Loue abound And what else Grace and Nature deerely prize So thus may Kings be richer in their Graue Then in their Thrones thogh all the world they haue a Exod 33 23 b Iob 36 29 c Psal 86 8 * Head and Hart * god * Iames 1 7 * Psal 5. 8 * Psal 107 23 24 25. 26 * god only is true and eue ry man a lier * God can haue no proper name for his nature * From God to God * Gods Properties and Attributes are one and why * There is no passion in the Deity God is good gratious wise c onely by his simple Essence Gods actions are tyed vnto his properties Wisedome Iustice c. are substantially in God but in man accidentally God is a supernaturall nature * Prou. 16 4 * Maniches * Angels wer not without iniquity * Ioel 2 13 * Exod. 34 6 7. * Moses a Mercifull gracious flo to anger and abundant in goodnes and truth compared with not making the wicked innocent visiting of in iquity Simil. * God * christ Iesus the God of grace * God is charity * Obediah 1 4. * Psal 113. 6 * Dy reprobates * Man is said to be man in respect of his forme which is his Soule a Acts 17. 28 * 2. Pet 1 4 * Do vertuously * God is the Soule of the World not fomally but effectually * Heb 1 2 * That which is made in time is made before and after some time therefore the World was made neither before nor after but euen with time * The partes are euer before the whole in na ture and order * Ierem 23 24 Obiect * Compounded of Being and Essence Ansvv * God * Alpha and Omega Reuel 1 ● * There is a created and an vncreated Eternity Obiect * Christ our ghostly head * It wil cause true penitency or desperation * Heauen * Pride * Christ. * The Diuel cause of mās fall * Exod. 3 14 * All are con cluded vnder sin that God might haue mercy vppon all * In him is no darknes * God and Man * God onely wise * Rom 1 20 * So are Wee moued to from God * Gen. 1 2 * Heb. 1 3 * Heauenly mantions * Gen 1 * God 's will and power are equal yet there are ma ny thinges in his power which ar not in his vvil * Infinite wis dome directs infinite power * Gods Wil limits his vnlimitable power * In respect of the reach of our capa city * In God is true moste compleat felicity * Edward Richard the second * The best is a Brier * The obiectiue Beatitude is the chiefe blessednesse * Diuine mer cy is as great as gods diuity * His ovvne properties * Simple pure nesse wil brooke no mixtion Obiect Answ. * Their will and power are one * Equall in Essence Take away Gods proper ties or Persons take away his Diety * That is actu al or ordinary power * From all eternity * Personall propertis are not common to the Diety * Their inter nall workes differ not but in manner of doing Nota. * Gods eternall Workes are euer one the internall diuers in māner of doing Prou 15 27 * They fight with God that pry further into his secrets then hee woulde haue them a Gods glory and goodnes is most inexplicable * As far forth as concernes our Soules welfare * No Creature is capable of omnipotence Simil * Manasses Nabuchadne zer S. Paule * Stroke is an action of much indulgence strike of much anger * As he cannot eate drink grow sleep or any corporal action for he is a most pure Spirit yet is there in him nothing but substance a Something 's impossible to be done by omnipotence * To do vnright ly is great infirmity * The scriptures God hath tyde his omnipotency to two thinges to nature for orders sake and to bis word for his promise sake * Noah a preacher of righteousnes * Psal. 3a 9 * Gen. 1 12 * Man might haue beene made more perfect accidentally but not essentially * Or any other Philoso pher * Curiosity * By Sin cam Death and Feare * Infinit wise dome can do nothing with out like reason * Gods will and suffrance are neare of kin * All creature * ●en 2 17. * To greeue for siune is a ioyful sorrow * Reuel 35. Simil. * a yet we must not do euill in any case that good may come of it but when vnwillingly it is committed drawe good out of it b It s better to say that impossibilities canot be don then that God cannot do them * God doth often change his open sentence but ne uer his secret decree for the sentence is euer condicionall a Ezechias * Yet both vvils are one in effect for the iudgmēt against Nyni ute vvas condicionall as are all Gods threats if it did not repent * God simply good cannot vvill euill sim ply * Rom. 9 19 In a diuerse consideration God wil● diuersly Gods will is the rule of Iustice. * Abraham 2 Sam. 16 5 Two thinges to be noted in Synne Simil. * We are con de mned for violation of Gods reuealed will * All confusi on springs from sinne * London * Therefore I will make thee sicke in smiting thee make thee desolate because of thy Syns Micha 6 13. * Make Anarchies of Monarchies * Hosea 2 6 b Eccles 12 * It is Godes grace to punish his chil dren in the World least they should be condem ned with the World Rom 9 18 1. Cor 12 11 * Reall presence From Gods power wee may take encouragement to be liberall to the poore Simil * Prou 11 24 * God is infi nite in truth Heauen Earth * Our praiers are turned in to sin if wee haue not cha rity a Dan 6 16 b Exod 14 25 c Dan 3 25 d Iohn 15. 15 * Ionas Sol * God knows more then he euer did or wil make Whatsoeuer god means to doe he seeth as on from all eternitye * Things which onely Bee in Gods vnderstāding or powr haue an vnbeeing beeing Nota. The thinges which God knowes must be infinite like his know ledge * Psal. 147 4 * Math 10 30 Luke 12 7 * Iudas a God is a Mirror wher in al thinges are seene Ill hath no notion to know it by * Whatsoeuer is ordinarily by the vnder standing perceiued is per ceiued by no tions * Gods prouidence wer imperfect if he knew not perticular things * Nothing is contingent with God God hath set two second causes in the world to pro duce all effects * We are vndone by ill-doing * Gods fore knowledge foreeth not our wils Simil. Simil. * Eph 1 8 * God 's prescience cau seth not our Actions * Simply * God moues vs well But being Lame in our affecti ōs we moue ill Simil * 1 Ioh 4. 13 Willing suffe rance is gods will * God doeth wil sin as it is an act where on to showe his diuine goodnesse ei ther by Iustice or mercy * Touchinga the intention No discourse or motion in the wil of God * The transgressors of Gods reuealed will keep his secret wil * a No cause of gods wil but his meere good pleasure God by one act of willing wils his glory our confusion Simil. Simil. * S. Paule * Will exceeds power heerein * The church millitant