Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	bring_v	find_v	great_a	1,620	5	2.4967	3	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A39353	Justifying faith: or, That faith by which the just do live briefly describ'd in a discourse on 1 Joh. 5.12. By the author of a late book, entitled Summum bonum, or, An explication of the divine goodness, &c. To this discourse is added, an abstract of some letters to an eminent learned person, concerning the excellency of the Book of common prayer, &c.	Elys, Edmund, ca. 1634-ca. 1707.	1679 (1679)	Wing E675C; ESTC R204257	23,218	50

the Cause of his First ●rverting or Sin When we speak of Perversness of Will with Reference to the First Sin we mean ●●thing but the First Sin under that Notion not at this Perverseness of Will is Really Distinct ●●om the First Act of the Will Perverted I can●●t translate OPTIMA into any English so suitable ●● my Conceptions as these words FULL of Goodness I did not retire into Silence as you speak at ●e Instance of the Heathens but Told you this Cer●●n Truth That we Ought not to Deny our As●●t to such Evident Propositions as this that 'T is ●ssential to Infinite Goodness to Fill the Capacities ●● all Creatures so that properly and in the strict● sense there is no Evil but the Aversion of the ●ill of the Creature from the Will of the Infinitely ●ood and Wise and Powerful Creator To this say we ought not to Deny our Assent because we ●●nnot give an account of some Particular Wayes of Providence i. e. of the Modes or several Kinds the Influence of Infinite Goodness upon some Pa●… of the Creation Modes c. we Attribute only Extrinseco to the Divine Providence they being only in the Creatures The Reason or Proof of the Consequence if God cannot be the Direct cause 〈◊〉 Stinting c. is this because if He cannot be t●●Direct Cause of Stinting his Influence c. It is 〈◊〉 His Part Unstinted that is to say in an Unlimit●… Abundance But say you God may Non Age●● without any Stinting Cause what restrain'd him fr●● making the World from Eternity To this I Answe● though God may Non Agere without a Cause such a Sense as you Instance in yet there is a●wayes some Cause of his Not-Giving Grace to a●man to Do what He Commands him not that th●● can be any Impediment put upon God but th●… He is ab Extrinseco Denominated Not-Giving Gra●● for that the Creature does not Receive it from his the Cause of which Non-Reception is only the Pe●versness of his own Will which indeed is nothing else but his Aversion from the Divine Goodness To your Objection against my Description 〈◊〉 Gods Offering of Grace viz. Offering is less th●… making and making is more than offering c. I Answer thus Every Real Offer must needs imp●● the Presenting of the Object of Reception wherever there is an Object of Reception there is a Capaci●● or Power to Receive There can be no Power to Receive that which is Good but only from GOD Therefore I do again most Confidently ●…verr that Gods Offering of Grace is the making men Presently Capable of Doing His Will or as we ●ay speak of receiving His Commands By the Assi●ance of His Holy Spirit From my Description of Gods Offering of Grace here may be an Objection rais'd against what has ●een so Earnestly insisted on viz. that the Divine Goodness fills all the Capacities of His Creatures c. ●ut the Answer is Easie viz. that the Present Ca●acity of Doing the Will of God is Fill'd i. e. the Will of God is Done According to that Capacity where the Capacity is not Instanly Nullifyed by the Creatures Sinning or Averting itself from the Di●ine Goodness The Sense whereof that I may more ●igorously Excite in the Mind of the Learned and Pious Reader I shall here give him my Latine Translation together with the Original of an Excellent Prayer compos'd in English Verse by the ●ncomparable Mrs. K. P. The Same Sense in two Languages seems to me to Condense the Thoughts of the Reader and to give the greater Strength to their Influence upon His Affections ETernal Reason Glorious Majesty * Compar'd to whom what can be say'd to be Whose Attributes are Thee who art alone Cause of all various things and yet but One Whose Essence can no more be searcht by man Then Heav'n thy Throne be grasped with a Span. Yet if this great Creation was design'd To sev'ral ends fitted for ev'ry kind Sure Man the Worlds Epitome must be Form'd to the best that is to Study Thee And as our Dignity 't is Duty too Which is summ'd up in this to Know and Do. These comly Rowes of Creatures spell thy Name Whereby we grope to find from whence they Came By thy own Chain of Causes brought to think There must be one then find the Highest Link Thus all Created Excellence we see Is a Resemblance faint and dark of Thee Such Shadowes are produc'd by the Moon-Beams Of Trees or Houses in the running Streams Yet by Impressions born with us we find How good great just Thou art how unconfin'd Here we are swallow'd up and gladly dwell Safely Adoring what we cannot Tell. All we know is Thou art Supreamly Good And dost Delight to be so understood A spicy Mountain on the Universe On which thy Richest Odours do disperse But as the Sea to fill a Vessel heaves More greedily than any Cask receives Besieging round to find some gap in it Which will a new Infusion admit So dost Thou covet how Thou mayst dispense Upon the empty World thy Influence Lov'st to disburst thyself in Kindness thus The King of Kings Waits to be Gracious On this account O Lord enlarge my Heart To entertain what Thou would'st fain impart Nor let that Soul by sev'ral Titles Thine And most Capacious form'd for things Divine So nobly meant that when it most doth miss 'T is in mistaken pantings after Bliss Degrade it self in sordid things delight ●r by prophaner mixtures lose its right ● that with fixt unbroken thoughts it may ●dmire the Light which does Obscure the Day ●nd since 't is Angels Work it hath to do ●ay its Composure be like Angels too When shall these clods of Sense and Phantsy break That I may hear the God within me speak When with a silent and retired Art ●hall I with all this empty hurry part To the Still Voice Above my Soul advance My Light and Joy plac'd in his Countenance ●y whose dispense my Soul to such frame brought May tame each treach'rous fix each wandring Thought With such distinctions all things here behold And so to separate each dross from Gold That nothing my free Soul may Satisfie But t' imitate enjoy and Study Thee O Ratio Omnipotens Majestas Gloria Summa Cui si Confertur Quicquam Non Esse probatur Cui Quod inest est Tu Qui cunct is Rebus habere Esse suum Varium das Unus Semper Idem Cujus non magis Explorari Essentia possit Humano Ingenio quàm Summi Culmina Coeli Comprendi Palmo At fuerint si Cuncta per Orbem In certos generis diversi condita Fines Ipsum Hominem Mundi Specimen Quò Maxima Spiret Nasci constat idest Quò se Tibi MAXIME Reddat Hoc Nostrum Officium est haec Nostra est Gloria Sc● Et Facere usque Jubet quicquid Divina Voluntas Condita quaeque Tuum quasi Sculpta Vocabula Nome Designant Fontem hinc pervestigamus eorum Scilicet ostendit Causarum longa Ca●ena Esse Unam Summam ● Quâ Pendent Singula Causa● Naturae quicquid Praeclarae lumina s●argit Hoc levis IMMENSI perhibetur LUMINIS Umbr● Quales in Fluviis Tectorum aut Arboris Umbras Producit tenui splendescens Cynthia Cornu Idêis tamen Innatis BONITAS Manifesta est Illa Tua nullis Te clausum Finibus esse Hîc Alto Absorptos nos LUX IMMENSA recondit Tutò Admirantes Non Enarrabile Verum Novimus hoc solum de Te BONITATE SUPREM Gaudentem Titulo Te Velle Agnoscier Isto Mons es Aromaticus Jucundos Suavis Odores Divite profluvio totum diffundis in Orbem Ut coit Unda aliquod Vas impletura receptum In Mare scrutando Rimas quibus Influat usque Prosiliens plus quàm possit Vas accipere urgens Ut Pater Alme Tuâ possit Bonitate repleri Sic urges Vacuum Foecundo Numine Mundum Ipse Benignus Amas Te Dispensare Favorem Exhibet Indignis condonat Crimina gratis Rex Regum Amplifica DEUS O Ter Maxime nostr●● Cor Avidè Arripiat quod Tu Largir is Amanter O Anima haec Titulis Tibi soli Debita multis Magna Tuique Capax tam purum nobile cui sit Ingenium ut Sitiat Verum quod Devia linquit Ne se Deliciis Pravis illapsa Minorem Quàm Quae Facta fuit Faciat revoluta deorsum Jus adeo Antiquum potiundi Numine perdens ● utinam certis immotae viribus Ipsa Mentis in Augustum sit Sacro Rapta Stupore ●umen quo victi vel lucida Tela Diei ●n Tenebras abeunt Quam fungi Munere Oportet Angelico Angelicam tandem Pater OPTIME reddas ●lli Temperiem Quando ista Repagula Sensus ●laudentes Animum penitus Rumpentur ut Intus Alloquio DEUS ipse Suo me Personet Arte Quando Ego Tranquillâ Curâ semota Metuque Despiciam stolidi Bacchantia Gaudia Mundi Tu Rape sursum Animam Lenem super Aethera Vocem Audiat inque Tuo semper Mea Gaudia Vultu Ponantur Nostras Te Disponente Medullas Nè Superet Fallax Agitet nec Mobile Coenum Clariùs ut valeam rerum cognoscere causas Atque Auro cautè Scoriam distinguere vilem Ut ruptis tandem Mens evolet Ignea Vinclis Et Tibi se jungens Aeternâ Pace Quiescat FINIS Page 7. of the Letters line 12. for Punishes read Purifies Books Newly Printed this Year 1678. for William Crook 1. THe Wonders of the Peak in Darby-shire commonly led the Devils Arse of Peak 2. Reflections upon Antient and Modern Philosophy M● and Natural treating of the Philosophers of all Count● and Ages 80. 3. Melpomene or the Muses Delight being New Poems Songs written by several of the great Wits of the pres● Age. 4. Decameron Physologicum or ten Dialogues of Natural losophy By Tho. Hobbs of Malmsbury 80. 5. Tunbridge Wells or a Dayes Court-ship a Comedy Ac● at the Dukes Theatre 6. The Man of New-Market a Comedy Acted at the Thea● Royal. 7. A Discourse Whether it be lawful to take Use for Mon● Written by Sir Rob. Filmer and published by Sir R●● Twisden 120. 8. The School of Righteousness A Sermon Preached before King by Dr. Sandcroft Arch-bishop of Canterbury 40. 9. Praxis Curiae Admiralitatis Angliae * In cujus Essentiae comparatione Esse nostrum non Esse est S. GREG. Ior. 16. c. 16.