Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	work_n	work_v	worker_n	129	4	11.6337	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A07222	A nevv post vvith soueraigne salue to cure the worlds madnes. Expressing himselfe in sundrie excellent essayes or wittie discourses. A marke exceeding necessary for all mens arrowes: whether the great mans flight, the gallants rouer. the wisemans prickeshaft, the poore mans butshaft, or the fooles birdbolt, quantus in orbe dolus. By Sir I.D. Knight.; Reasons academie	Mason, Robert, 1571-1635.; Davies, John, Sir, 1569-1626.	1620 (1620)	STC 17620.3; ESTC S109376	40,379	124

●ast Well North south to 〈…〉 the ●orld 〈…〉 going ●●ee 〈…〉 swiming with infinit 〈…〉 of 〈…〉 teres●al bodies which he kee●●th preserueth boundeth in holdeth within this Trinity And briefly to wind vp the point concerning number ●hold it the original most worthy part of the three I mean that number is of higher cōsideratiō thē place or time for God himselfe the can by no means stoup to be known to the capacity of man neither can be cōtained within any place not limited to any time in respect of his ompotent greatnesse and eternall essence before and without respect of time yet hath hee vouchsafed to bring himselfe within the compasse of number And therein by the power therof to create man in a blessed and happy estate Thus hauing in som measure discouered the nature worthines of original number desiring by al meanes to avoyd tediousnes I leaue to be considered that these and diuers other auncient writers that haue left behind them learned workes had no other meanes to vnderstand any thing of the deity eternity of the Godhead or immortality of the soule but the vse and helpe of Reason only proper and peculiar to man And so I proceed to the rest Of place IN respect of God before the creation of the world beginning of time All was ' Place And yet in respect of his greatness there was no place for he cannot be cōtained in any thing Place in respect of God but in himselfe If any be curious to demaund how spacious large or ample this place was let him take his answere with Cato of Vtica who would needs know of God why Casar ouercame Pompey It is as if the meanest vassal in a kingdome should require the king to giue a reasō for all things he doth or cōmandeth Perphersus being much encumbred with vnderstanding of supernaturall causes breaketh out into these words Seeing that God aid by skill dispose and ouerrule all things and ordereth them by incomparable propriete of vertue And on the contrary part mans reason being very smal it ignorant of most things how skilfull soeuer it seeme to be of the truth Surely we may thē cal it meaning Reason wise whē it is not curious in searching such doubtfull and hard matters as are matched with danger of blasphemie but rather grannteth that the things which are done are very well as they be for saith be what can our weak reas● find fault with or reproue in that great Reasō meaning of the deitie As if he shuld haue said The waies the works the place of God and Eternity are not to be searched nor enquired after by any creature whatsoeuer If we descend but to the diuersitie of the conduon and nature of Creatures confined vnto place and their vnderstanding of matters not designed nor prouided for their estates conditions we shal haue sufficient cause to say that Place was such so much as it pleased the purpose prouidēce power wisdō of God Before there was a creation of things and a beginning of time ' Place was insinit indefinit indeuisible without space or distance without being repaired vnto or departed frō neither containing nor contained wtout Center Circōferiēce rule or diameter consisting neither of matter substace nor whatsoeuer stuffe Euery thing hath his point his Center his place and beginning Only the diuine escēce place nature of god hath none as euery mā that wil seriously looke into his own self shall be enforced to cōfesse In nature the greater can neuer be cōprehended by the lesser But God in his nature place and essence is greater then man Therefore cannot God his incomprehensible place and nature be comprehended by the reason or vnderstading of mā Nature is a thing wrought by God Now no worke how great soeuer can perfectly expresse the cause or worker thereof Therefore nature cānot vnderstand the diume essence place and nature of God The reasonable soul is the admirable nature of man Now whosoeuer shall come to know his owne soule and the place thereof meerly by the power worke of it selfe shall confesse himself to be absolutely ignorat thereof Therfore if nature reason with the powers affects of the soule reason commeth short to know it sell much more must it come short to discouer or vnderstand the incircumscriptible nature essence and place of the holy Triniue We see in the cours of the creatures of God as well terestrial as celestial cōmmual mouings frō place to place all those moued by their Creator the first mouer which argueth subiectiō obedience in the creatures to the Creator and out of a cessarie consequent of the contrarie it discouereth that God the mouer is neither moued nor doth moue too or from any place For to say he is here or there it is all one for he is euery where as it is authentically prooued If I clime vp to heauen thou art there If I goe downe to hell thou art there also If I take the wings of the morning and remaine in the ●●t most part of the sea euen there also shall thy hand leade me and thy right haud shall hold me for the heauen is his seate and the earth is his footestole To conclude this point we see and confesse that God made and knoweth all things and hath appointed their natures beings times and places Now if he had in him the nature of any of his creatures that is to be limited vnto one contained in place or consisting of any materiall substance the same would incomber his diuine essence for hee doth not come within the compasse of their limited nature place nor number for by that meanes wee should derogate from his holy and diuine Deitie and essence of a Creator Seeing therefore that God is not compounded of material substance he can not be a bodie And seeing hee is not a bodie he can not bee contained in place neither wholly nor in part wherof it may properly be said that hee is no where namely that no part of him is limited within any place to be pointed at or described For like as hee made all things by the power of his beeing So doth the same power enter into al things sill all things containe all things And for so much as the same being power is indiuisible it is whole in all and whole in euery part So likewise is he himselfe whole throughout in whome all things haue their being howbeit he is not definitely nor determinatly in any thing nor in any particular place Vpon which reason Aristotle made this definition of the soule of man which commeth neerest to the nature of God Anima saith he est totuu● in toto totum in qualibit parte The neerest beholding of this is in our owne minds By the powers working of the minde we contemplate behold disceme vnderstand and iudge of things that are far remote from vs yet ouer selues neuer moue