Selected quad for the lemma: world_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
world_n	holy_a	son_n	trinity_n	2,763	5	9.8407	5	true

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

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 Whether The Gallants Rouer Whether The Wisemans Prickeshaft Whether The Poore mans Butshaft Whether Or the Fooles Birdbolt Quantus in Orbe dolus By Sir I. D. Knight Printed for Iohn Mariot A NEVV POST THE World which is the Shop or warehouse of all euills was neuer since the beginning vnfurnished of most wicked Commodities and as Time and me●s lusts hath increast the Trade so hath the Trade filled vp the empty places and left no vaculty or vast corner in the world vnstored and filled vp euen from the bottome to the top with mymicke and fantasticke Imperfections with sinnes of all shapes of all fashions of al inuentions Sinnes of all proportions and all measures the great mans crea●●●●● the meaners imitations the Courts ambition the Cities surfa●●e the Countries folly The first being grounded vpon Enuy the second on Pride and the last on Weaknesse so that according to the nature of man the old world is full of old thoughts and being nearest to the end is farthest from all amendement hauing in it nothing but a couctous hoarding or gathering together of those vices whose sadde weight cannot choose but shake the body into cinders This mortall Tympanie how many worthy Lecthes haue studiously sought to cure but their medicines haue either not b●t●e receiued or else so too carely cast vppe in vnnaturall vomits that the vertue hath beene lost for want of retention How hath Diuinity threatned Morality condemned Satyres whipped lipigrammes mocked and all in one iointly raised vp an earthquake or thunder against the Vices and Abuses of the times yet still the world as drowned in a Lethargie or dead sleep nussels and snorts in security seeding vice to such a monstrous bignesse that me● stand in awe and dare not forsake him and women tye him to their wastes with aboue a dozen points of the strongest riban But may not this feare be taken from men and this folly vntyed from the feminine Gender Yes questionlesse and with great ease if they will either take the Antidote of reason against this p●yson of nouelty or bath themselues in the cleare and wholsome streames of moderation and discretion It is nothing but the want of the discourse of reason which doth breed this madnesse in mankinde for where it raigneth there can neither be want not superfluicie for it boundeth all things within a meane and gouerneth with Iustice and Iudgement ●is hath the true measure of goodnesse and carryeth so euen the ball●ce which weigheth euery excellence that no graine or drop can be insufficient but our Reason may amend alter or correct it This if either moderne Phylosophers or our liuing Poets had instructed the world withall surely all vice had long since forsaken vs much gall had beene saued in their inke lesse pepper and more salt had kept vertue in season without corruption Since then the knowledge vse of Reason is the onely salu to cure these reasonlesse iufirmities it is not amisse in this little dispensatorie to shew the true manner of this composition that euery man knowing the ingredients their naturall operations each man may bee his owne Physition and cure those malladies which make the world run mad with toyes and fantasmes It is to be vnderstood then that to make this excellent balme of Reason euery man must take Number Place Time Vse Art things Naturall aboue Nature and against Nature and mixing them with example distill them into a pure conscience and the worke is then finished Now for the nature and operation of these simples thus in these Essay●● it followeth ESSAY I. Of Number NVmber doth consist of diuers things either of one or seuerall denominations and without Number there can be no true definition demonstration manifestation nor vnderstanding of any thing for if all things were but one then were there no Number or order wherefore one is saide to be no number Sed scala do vnitate the beginning of number In the Godhead being before all time the maker of time and all things that increase in time there is number The Trinitie of persons and vnity of Godhead doe declare as much For although God be a most singular Diuine Essence in himself yet hath hee proportioned Number in himselfe vnseparably vnited in his Godhead which the Diuines call the Father Sonne and Holy Ghost And the ancient Philosophers call three inbeings The Father the actiue or inworking vertue power and nature The Sonne they call the word speech or reason and the Holy Ghost Loue. These Philosophers haue striuen wonderfully in this labour wherein they haue waded exceeding deepe Plotin 〈◊〉 5. 〈◊〉 Ae●●rlius the Disciple of Plotin is sayde to name the Trinitie three things or three vnderstandings The Beer the Hauer and the Seer The Trinitie is expressed in these words Power Vnderstanding and Will which Trinitie maketh a full number of things belonging to a minde which the Philosophers est●em to be the Godhead But to leaue off this kind of descriptiō I cōclude with Plotinus There are saith he three chiefe Inbeings The one or the God 2. The vnderstāding or wit 3. The soule of the world And of these three saith he it is not for any man to speake without praying vnto god And without set●●ng his mind afore vnto quietnes And if it be demanded saith he how one of them begetteth an other it is to be considered that we speak of euerlasting things therefore we must not imagine any temporall begotting for this begetting which we speake of saith be betokeneth but onely cause and order This Trinitie and first and euerlasting number hath proportioned appointed other numbers in them a miraculous order If any aske a reason hereof I answere It was the power the wisdome vnderstanding wil of God to expresse himselfe in this compleat number of persōs in one vnity of godhead By this nūber three was the whole world created al things innumerable whose mouers are only known to the creator himself In that number three is expressed the wōder of the world the taking vp of Henock Elias the Ascention of our Lord Iesus Christ Ionas three dayes in the Whales belly and Christ three dayes in the graue So that in the number of three it manifested the eternall Tr●●●tte of the God head the creation of the world and of man the ●se the death and the re●uraction There cosented to the destruction of man The Serpent the woman and the man There haue repa●ed that downsal The Father the giuer the Sonne the gift and the holy Ghost the comforter In the numof three is a perfect condusion of all 〈◊〉 Much may be said of the ●omber 〈…〉 is made by this 〈◊〉 As fire 〈…〉 and earth 〈…〉 the world 〈◊〉 Spring Semer Autum Winter ●o make the 〈◊〉

●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