Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	know_v	lord_n	see_v	3,997	5	3.2299	3	true

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

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

Truth for Errours greater ayde For like old Eyes at hand they blinded be But farre off falsely graunds each quantity After this wisedome comes presumption After Presumption blindnesse of the mind And after all these foule Affection Then Custome comes insensibly behind And makes these ils vnfelt with craft vnkind So haue the lewd no feeling of offence Their pow'r of feeling Custome so doth bind Thus fleshly wisedome is the Roote from whence Spring greatest Synnes withall impenitenee These thrust out Reason of her Signiorie The Braines where erst she sate in Siluer Throne Ruling with Scepter of pure Iuory That is Commaunding nought but Right alone For right is cleare from all corruption Vpon which Scepters Top an Eagle's fixt To note that Reason bee'ng her Wings vpon Transcends the Spheares to see the world vnmixt With Eyes that see the subtill'st parts betwixt If Reason then retaine her Pow'r and Place Shee doth aright informe the Intellect VVhich counsels well the Will in eu'ry case That it commaunds the Members with effect To do as she by Reason doth direct So wild Affections truely tamed be For by the Raigne of Reason they are checkt Then the Minds Kingdome is as fast as free Being a VVorld of all Felicity Yet when all Vice is brought in Vertues Bounds Ah! see how Man is here still millitant Hydra-like hath strēgth from her own wounds So growing an vnconquered Combatant Doth make the Soule with endlesse strife to pant Vnlesse she seares Prides euer-springing Heads With the hot Iron of the Law to dant Her haughty hart which with that Sharpnesse bleeds For she is conquer'd by her owne misdeeds Thus when we haue subdued eu'ry Synne The Conquest doth beget sinne to subdew So lose we more by how much more we wyn To gaine which losse we must the Fight renew Or else lose all that should to vs acrue For not a moment may we cease to fight Lest mortall Sinne to death should vs pursue Sith Hydra-headed Synne gets greatest might When we haue brought her to the weakest plight Shee 's strongest to destroy when we suppose We haue destroy'd her by our hardynesse So worst we fall by her worst Ouerthrowes Because we glory in our great successe So make it not so much or nothing lesse O Synne damn'd Nothing that dost all things dam'n Which thou dost touch where lies thy mightinesse If in thy Head our Head hath bruz'd the same Yet liu'st thou in his spight who thee or'came If maugre him thou liu'st that 's Lord of Might Whose onely frowne can Hell it selfe confound How shall we froth of Frailty foyle thee quite Who art more whole the more we thee do wound And mak'st vs sore by making thee vnsound O help vs Weaklings Lord of Hoasts to fight Else we to Nothing must be captiue-bound For Nothing Synne doth nothing day and Night But make vs worse then Nothing by her spight The Fount of Goodnesse goodnesse makes to flow from out the worst of Ils which we fulfill For he thereby makes vs our selues to know And humbles vs in goodnesse by that Ill So thereby betters both our Works and will But the curst Cause of all impiety Out of our Best the Worst extracteth still VVho drawes high'st Pride from low'st Humilitie So drawes most ill from Ills most contrary Thus from the high'st intire ETERNITY Our Muse hath stoopt vnto the low'st Ills Thereby to show their inequality Yet each is such as fils yea ouerfils The Soule with weale or wo so saues or spils But Phoebus Horses now their swift Careere Haue staid for this day on the highest Hils And fal'n to rest beneath our Hemyspheare Therefore with them tir'd Muse thy toile forbeare LO how Apollos Pegasses prepare To rend the ring-hedge of our Horizon Be ready Muse sith they so ready are To flee with them in such proportion That both may moue by heau'nly motion And yet their Mouer moues not but doth rest In restful-restlesse perfect Action By which the worst still fals out for the best For him and them that by him still are blest He changeth not that truely euer Is Sith what Is truely cannot changed be For what is sometimes That and sometimes This Is mixt of Simples which do disagree But he is simply selfe Simplicîty Then That Is not that is not simply so Sith in an Instant It from Is doth flee And as the restlesse Seas do ebbe and flow So that twixt Was and Is doth come and go But hee 's ne're mou'd and so can neuer change For what should moue him in whom all do moue He fils each Place then can he neuer range And so is fixt all Time and Place aboue So still I AM he doth himselfe approue I AM that Is which is That which He is Euer the same as firme in hate as loue Who could not be immortall but for This For who doth change dies throgh that change of his Each Essence changeable is said to die To what it Was when it Is otherwise So may mans Soule in immortality Be said to dy when it from Vertue flies And liue aright when it to Vices dies So may immortall Spirits Augelicall Dy through such change and tumble from the skies As some haue done and so no doubt may all But that a Pow'r still fixt preuents their fall For what may sin may die and die they must That sin if Grace do not their death preuent If any Creature cannot be vniust That Iustice is not his it is but lent Onely the Lender's iust of his owne bent Who by no change can possibly offend And much lesse dy for Hee 's still permanent The Fount of Grace and Life on whom depend Al Changes sith hee 's changelesse without end But if he might be chang'd it needs must be By actiue pow'r of some himselfe without Or by himselfe through passiue Potency But nought can euer bring this change about For nought's more strong then Pow'r most absolute Nor can a simple Act be passiue so It puts the question clearely out of doubt That neither can another Agent no Nor he himselfe himselfe change too and fro For that is chang'd that not remaines the same But hee 's the same he was and euer is And That stil Is that neuer alters frame But such alone is that firme state of his That changeth all yet changeth not by this Hee 's Glories Sunne whose Shade is constant sight Then can no Shade of change eclipse his Blisse In whom's no darknes for he blinds the sight Of bright-Ey'd Angels with his glory bright Though he assum'd our Shape so seem'd to change Sith what he is he was not yet the same He was he is and though the case be strange Yet is it true in nature though his Name Be doubl'd by his confixt double Frame He came to take our Nature to his owne Yet ours into his nature neuer came But ours from His by eithers Acts is knowne Then by that

change no Changling is he growne That Hypostaticall rare Vnion Which Pers'nally vnites both God and Man Is two in Nature though in Person one For God his nature neuer alter can And once begin that neuer once began It is against Gods nature Man to be Sith one's eternall th' others life a Span Yet Man is God by God and God is he That 's Man for Man but both keepe their degree For that 's not chang'd that keepes itselfe intire From ought that may with it vnited be And though thereat Mans reason may admire Yet onely Wisedome doth it which doth see How Two in One vnchang'd may well agree As erst we said Mans Soule and Body did Which truely differ in true Vnïty thogh they change their states their kinds forbid That they should change their kinds in either hid So did the WORD remaine that which it was And truely That assum'd which it was not But yet no change thereby was brought to passe More then they change that haue new garments got In Name or Nature though they change their Lot And to descend and ascend come and go And now become more cold and then more hot These Words are Tropes for that Word doth not That by our owne his Actions we may know so When he drawes neere vs we are drawne by Him While still He stands for as the Magnes drawes Without bee'ng mou'd the Iron to his Brim Or as the Iett vnstirr'd attracteth Strawes So GOD vnmoued doth our motion cause They that are Shipt in saillng from the Shore Do thinke they moue not maugre Eolls Flawes But that the Land moues which stands as before So God moues not but we do euermore Nor yet by locall motion are we brought To God when to himselfe he vs doth bring Because without his Compasse there is nought For all that is is compast in that RING This motion then is not by altering The Place but Person of the altered Yet that not altred but by gouerning The wil'de Affections erst vngouerned So moues this vnmou'd Motion motioned Thus when God seemes to change by changing vs The change is not in Him but vs alone So then though Reth'ricke saith hee 's various yet saith Dîuinity Hee 's euer One And holds vp all things by his Vnion He in the CHAOS on the Waters mou'd But that was but by preseruation Which by his WORD alone he did vnmou'd As by his Word may pregnantly be prou'd Then sith hee 's euer changlesse as hee 's good We Wormes most mutable in spight of change May euer stand in him that euer stood By Faith and Hope and Loue and neuer range But when through him we go to Places strange And though by nature mutable we be Yet may His Grace from vs that state estrange And match vs to immutability In the Bride-Chamber of Felicity Hee 's true of promise sith he cannot change Then why should sorrowing-Synners feare to dye Sith Earths familiars are to Heau'n strange Then Heau'n we cannot haue while here we lye And he that 's free from all vncertainty Hath in his euer-neuer-failing Word Giu'n vs by Deede with his Bloud seald an hie And Heau'nly Mantion which he doth affoord To all whose Wills do with his Will accord The euer-liuing GOD sole Lord of Life He Was and is from all Eternity If he be such a Husband shall his Wife Or any Member of her feare to dye In him with whom is Immortally Hee 's life it selfe then of himselfe he moues And all his Members moues immediatly To rest in him the rest from him he shoues So all moue by him which he hates or loues Thus all that moue haue life for lif 's the Cause And Motion the Effect for we enstile A flowing Fount a liuely Spring because It is in motion and That dead the while It standeth still as do some Waters vile Siluer selfe-mouing we call Siluer-quick But Coine though currant we from life exile Because of it 's owne kind it still doth stick Where it is set without some Chance it nick Yet though they liue that moue they liue as dead Much like Quick-siluer dead although it moues That not as Members moue of Him their Head That moues to grace and glory whom he loues So in them his owne motions he approues Which doth inferre no motions liuely be That from this Marke Synne all at pleasure roues For such moue still through mutability And that still moueth to mortality For Motion in the Creatures moues to nought And nought is nothing but the rest of Ill But where Ill rests That 's to confusion brought That so is mou'd and so it resteth still VVhich rest that mou'd with all disease doth fill For that is restlesse rest that ill doth rest And ill that rests that rests with euill will But ill 's that will by which the Mind is prest By motion ill to rest in state vnblest Creatures moue not themselues for mou'd they be By the First-mouer mouing first of all Then by the End he moues them mediatly Which moues the Agent to be actuall Then Nature and the Orbes-Celestiall with th' Hoast that still vnweary walkes those Rounds Do moue them too till they to rest do fall And rest they do whē Time their course confounds So Motion resteth in Confusions Bounds Yet all must rest in him from whom they came And Hee 's the Soule of Order ordering Confusion to the glory of his Name So He Confusions doth to order bring And order keeps in each confused Thing Within their Center diuerse Lines are one Though out they may be Millions in the Ring And in the Center by Conuersion They meete againe in perfect Vnion Yet good and bad in Him are not all one Though out of him be neither good or bad But both in Him so make an Vnion As those which Syn hath mar'd and he hath made Yet out of Him meere ONE they cannot gadde But yet the vvorst He loathes and loues the best Sith one grieues him the other makes him glad And so though both are said in Him to rest Yet rest they restlesse that do him molest As when with good bad Humours are in vs In one vnited working diuersly We to the bad are euer troublous Because they vex vs with their Malady By reauing of their rest where they do lyes So though we be not of Gods nature pure Yet Good and Bad in him haue Vnity But He the Bad molests sith they procure His Spirits griefe which he cannot endure Thus still He liues all One and in him still All are but One though many still they be All are his worke whose Work is but his will Which wil is good and good in their degree He made his workes which he did blessing see Themselues they mar'd because themselues they Subiect to death by vnmade perfidy made So they from ought to nought do growing fade Sith Nought that ought doth marring ouerlade This GOD that liues then

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