Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	adam_n	death_n	sin_n	5,480	5	6.3830	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A55678	The prerogative of man: or, The immortality of humane soules asserted against the vain cavils of a late worthlesse pamphlet, entituled, Mans mortality, &c. VVhereunto is added the said pamphlet it selfe.	Overton, Richard, fl. 1646.	1645 (1645)	Wing P3220A; ESTC R203203	29,475	38

to the judgement of the wisest doe appertaine unto it For first what is the wealth and treasure of man but the dignity and value of his actions of this he hath long since beene plundered His eyesight whereby his steps were to be guided was his knowledge but this divers have laboured to extinguish by denying with the old Academickes and late Socinians that there is any certainty in it and by becoming so witty as to know nothing His crowne and life was the immortality of his better part as therein cheifely being superiour to beasts and all other living things irrationall but behold here a privy but a dangerous traitor endeavours to despoile him of it so that in fine if all these treacherous assailants might have their wills he shall be wholly mortall poore feeble blinde and miserable dethroned from his wonted dignity and cast downe unto the lower classe of Beasts Profectò plurima homini ex homine mala as Pliny justly complaineth though he himselfe be one of the Authors of these eevills Was it not enough that all inferiour creatures doe rebell against us but we must basely and treacherously conspire against our selves The man that going from Jerusalem to Jericho fell amongst theeves had hard measure offered him for he was despoiled and wounded by them and left onely halfe alive but those theeves amongst whom we are now fallen be farre more cruell for they would kill us outright both in soule and body and with lesse then this will not be contented But now it is time we examine what urgent reasons what killing arguments there were that moved this new author unto so extravagant a course of rigour against all mankinde for if these be not very urgent and invincible we must conclude this man guilty not onely of much folly but also of heinous malice and temerity against the rights and prerogatives of man CHAP. II. His first Classe of arguments examined and refuted HIs first arguments be drawen from mans creation fall restitution and resurrection the principall is this That what of Adam was immortall through Innocency was to be mortalized by transgression But whole Adam quatenus animal rationale was in Innocency immortall Ergo all and every part even whole man liable to death by sinne Upon this bungling argument or syllogisme the weight of all his cause must leane which as I perceive by the posture it should have been a syllogisme if the Author could have cast it into that forme but since that might not be we will be contented to take it in grosse as it lies rather then passe it over without an answer We grant then that indeed all Adam for example by sinning became mortall and all and every part of him that is to say he was after so much of his age expired to yeild up to death and be totally corrupted or which is all one he was to have his two essentiall parts disunited and after that untill the resurrection neither he nor any of his parts thus dissevered disunited to be Adam or a man any longer All which might be without that either the matter of his body or substance of his soule should perish or be destroyed And forasmuch as concernes the matter of his body it is an evident case because matter is a thing both ingenerable and incorruptible and so neither produced by his generation nor destroyed by his corruption and as by generation onely fashioned and united so againe by corruption or death onely defaced and disunited or dissolved And as for the soule the other part there is no more necessity death should destroy it then there was it should destroy the matter there being no more reason for the one then for the other Wherefore Saint Paul wishing death that so he might be with Christ did not desire to be destroyed as this silly authours doctrine would inferre but to be dissolved for surely if his soule by act of mortality was to have beene destroyed he could not thinke to be with Christ during the time of that destruction or dissolution which he wished and so his words and wishing would have beene very vaine seeing according to this Author he should by his being dissolved come never the sooner to be with Christ because according to this Author neither alive nor dead he was to come unto him before the Generall resurrection nay further his wish would have made against himselfe and his owne ends because he knowing Christ a little in this life might in some small measure injoy him in it but if by death his soule be killed as well as his body he should have no knowledge at all nor comfort of Christ but be cast farther off then he was before Now as all agree that matter throughout all mutations remaineth incorrupted so also according to the judgement of sundry knowing men and diligent inquirers into the workes of nature and transmutation of naturall compounds naturall and materiall formes themselves also doe not perish at their parting from their matters but onely are dissolved and dissipated lying after that in their scattered atomes within the bosome of nature from whence they were before by force of the seed extracted the result of whose union was the forme So that the entity of the forme remaines after corruption though not in the essence and formality of a forme or totally and compleatly Thus teacheth the learned author of Religio medici and exactly declares himselfe of the same minde is the famous late Physitian Daniel Sennertus in his Hypomnemata though sometimes not so fully as for example when he ascribes to formes precedent the full production of the subsequent assigning a vis prolifica in every forme for multiplying of it selfe by which doctrine he seemes to recede from his former principles of Atomes and not to sticke constantly to them yea and besides to deliver a conceit which is hardly understood and which moreover seemes to be improbable for who can explicate what one forme does when it multiplies another or what kinde of causality it doth then exercise or by what strange influence that effect is wrought and the forme made up of nothing This same doctrine of Religio Medici and that also which we deliver here touching the Origination of formes was the doctrine of old Democritus expressed by him in his constitution of Atomes or minima naturalia not that every Atome did conteine a forme as Sennertus seemes to thinke but rather severall peeces for the composition of it as every simple or ingredient of Diacatholicon for example is not Diacatholicon but conteines something in it of which it is to be made up and from which as from differing heterogeneall parcells collected and united by an artificiall mixtion it results and for want of putting this difference or restraint Sennertus his owne doctrine and explication of Democritus may seeme defective This also was taught by Anaxagoras when he affirmed all to be in all or every thing and to have a preexistence in the bosome of nature

both be generated then both are mortall Answ Whole man is generated by man I grant it Therefore both soule and body are generated I distinguish That both soule and body are made parts of man by generation and a creature produced like in nature to him that generates I also grant and doe affirme that by doing of this onely the compleat act of generation or procreation is performed according to the received definition of generation before exhibited in the Chapter precedent But that both soule and body must be therefore made and have their Entities or beings given them by procreation that consequence I deny as false and absurde yea so absurde as it suffers a thousand instances to the contrary in all sorts of Animals For example a whole horse is generated both matter and forme and yet his matter did not receive any being by generation and so it falls out in other creatures If then it be not necessary that the matter receive the being by procreation though the whole Animal consisting of matter and forme be truly generated what reason can there be why to the generation of the whole Animal a new being of the forme by vertue of procreation should be necessary or why can one be necessary to generation when as we see evidently the other is not or why againe should we exact the new production of either of them by generation when without any such act the definition of generation See Argenter com in Aphor. 1. Hippocr is fulfilled and agrees both unto the generation of beasts whose matter is not generated and to the generation of man whose forme is not generated any more then his matter is By force of this solution all his imaginary absurdities which he labours to fasten upon the non procreation of the soule doe of themselves dissolve If the soule saith he be infused then Christ did not take whole humanity from the seed of the woman Answ He received from the seed of the woman as much of the humanity as was to be received thence and that which he tooke did not come unto him by procreation nor was it so to doe As for the fourteenth to the Hebrewes which he cites for his purpose our answer to it is that it is not found in our bookes neither Greeke nor Latine neither do the Editions of Raphelengius or Elzevir contain any more Chapters than thirteen If saith he we consist of soule and body and are not men without both and receive not our soules from him he meanes the Generatour as I suppose then Adam is the father of no man nor Christ the Son of man because his manhood 's constitutive part even that which should make him a man could not be by the seed of the woman and a man is as much a father of fleas and lice which receive their matter from him as of his children Answ Surely fleas and lice whence soever they receive their matter do not proceed from him in likenesse of Nature as by the definition they if they were generated by man ought to do Moreover they are not generated by man but of him neither is he the agent but the patient and so is of these vermin no generatour at all proper or improper Secondly men do receive their soules by force of generation although they be not generated and so notwithstanding this non-generation of the soule Adam might truly and univocally be the father of all men and also the soule of Christ might come by the seed of the woman although it were not made or procreated by it If the soule addes he be infused after the conception then there is growth before there is life which is impossible for the soule is made the vegetative as well as the motive sensitive or rationall part Answ I grant that before the infusion of the soule there may be vegetation and this by the sole virtue of the sperme but I deny that therefore there be in man more soules than one that is than the rationall for this same force of vegetation which is in the seed holdeth it selfe upon the part of the matter onely and doth not performe the office of a soule or forme the substance and operation thereof being no more than to fashion an organicall body and to make it fit for the reception of the soule and the union with it after whose infusion both the vitall and animal spirits do but serve as instruments to it and to accomplish the body in making it to be so perfectly organicall as the eminency of a rationall spirit above other formes doth require to have it If the soule be not generated but infused into a dead body then saith he it is lawfull to be Nigromancer for Nigromancy is nothing but putting a spirit into a dead body and so it is imitation of God and God the onely Nigromancer and all the men in the world but Nigromanticke apparitions whose spirits when they have done the worke for which they were put into the bodies desert them as other conjured Ghosts do Answ See the shallownesse of this man who can neither speak right nor reason with common sense and probability He calls Necromancy constantly Nigromancy and he supposes that a soule in a dead body makes a living man and can exercise vitall actions in it or actions of life and so according to his grosse capacity if the soule be infused God must be a Necromancer and men but Necromantique apparitions for this Ignoramus it seemes knowes no difference between a soule and body that are united and those that are not united but together onely nor between a body living by the virtue of the spirit and by virtue thereof doing vitall actions and another which is onely moved and inhabited by a spirit without any union with it or participation of life But supposing all were one yet were it not lawfull to be a Necromancer because nothing at all be it never so good is to be done by superstitious actions or by making any recourse unto the Devill and acknowledgement of his power by any dependency of him whatsoever more or lesse It is granted saith he that the body considered meerly sensitive cannot sin and is but an instrument or as the pen in the hand of the writer Therefore if the soule be infused then of necessity the immortall thing and not our mortall flesh is the authour of all sin and so God's immediate hand the cause of all sin That the body is onely an instrument of the soule is false for it is a See Solo of this in 4. d. 43. q. 1. a. 2. Rat. 3. living co-agent with it and a partaker both in the good and evill actions and so is both rewardable and punishable with it whether in the mean time it be created or generated for this variation makes no difference in this matter of merit or demerit neither doth the creation of the soule make God the authour of sin more than the generation of it that is to say