Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	believe_v	know_v	see_v	1,586	5	2.9951	3	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A59915	A Greek in the temple some common-places delivered in Trinity Colledge Chapell in Cambridge upon Acts XVII, part of the 28. verse / by John Sherman ...	Sherman, John, d. 1663.	1641 (1641)	Wing S3385; ESTC R34216	53,488	96

incorruptible and therefore how generative Or if the soul be generated then what is in its nature incorruptible must be corruptible by generation for generation importeth corruption This is in effect Zanchie's argument in the forecited place Secondly as we argue à priori from the Immateriality of the soul unto the Immortality of it so reciprocally we may argue à posteriori from the Immortalitie of the soul to the Immaterialitie of it And we need not fear a circular demonstration in diverso genere demonstrationis Now if we prove it immateriall then it is not ex traduce not by our parents and if it be immortall then it is not materiated Now the immortality of the soul those Ecclesiasticall writers could not deny who yet would not grant that it is created but thought it might be produced cum semine Aquinas part I. quaest 118. art 2. concludeth that it is hereticall to hold the traduction of the soul Sure much more is it hereticall to hold the Mortality of it And indeed he giveth his reason why it is hereticall to maintein the traduction of it in regard of the consequent because so it would be mortall if mortall where is our resurrection if no resurrection where is our Christianity The immortality then of the soul we may take as confessed and granted which was assevered even by the learned Heathen Trifmegist Plato Thales Plutarch Pindar Virgil as we might see by their severall testimonies if it were necessary to recite them they being so well known As for Aristotle in this point it is commonly said of him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as if he were a Vertumnus determined neither pro not con Yet were he well inquired into we should find him to be on our side But thirdly Bonaventure's Argument as Biel citeth it is worth the naming though it be not fit for urging as being drawn from convenience onely Since the soul is the image of God nata immediatè fieri in Deum made to be happified in him by a clear vision of him and by a fruition in loving him with all our soul by which love our soul is spiritually united unto him it becometh it is fitting that the whole being of it should be immediately from God with whom it is to be wholly united And so much or rather so little in respect of what might be said for the third way of the triall of our Thesis The fourth and last is the inartificiall argument of Ethnick authority This assertion of the creation of the soul by God is not destitute of humane suffrages Besides all their opinions who hold that the souls were created from eternall we have other testimonies I will give you one or two which may be a signe of more Learned Zanchy quoteth Pythagoras Epictetus Trismegist Simplicius Zoroaster Aristotle First Pythagoras 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Be of a valiant spirit since Mans descent is Divine which he supposeth Pythagoras understood in regard of the soul as surely he did As for his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Transanimation if it concerned very much our purpose it were not very difficult to vindicate him from it and many other absurdities which either ignorant or envious men attributed to him as Reuchline observeth in his second book Epictetus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We are akin to God from him we came Suffer us to go from whence we came Simplicius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The soub is said to proceed from God as a beam from the sunne Zoroaster very clearly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thou must make speed unto the light and the glories of thy father from thence was thy soul sent down endued with much understanding Trismegist 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But the question now is how we shall construe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what it signifieth with Trismegist Salvo meliori judicio I cannot see what sense or notion may be framed of his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to our purpose He seemeth not to understand hereby the Mind or Soul For he often distinguisheth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and immediately after the place which Zanchie quoteth he speaketh thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in men is a Divinity and therefore some men are Gods Me thinketh he intendeth hereby some intelligent power separated from the soul To passe him therefore Aristotle may be next who bringeth in as clear an authority for our behalf as any Nay none so clear as that in his second book De generat animal c. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the reason followeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It remaineth that the mind cometh from without and is onely divine because no corporeall operation is mixed with its by which place and another in his De Anima we may inferre Aristotle's opinion concerning the immortalitie of the soul He saith in his first book De Anima 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If there be any operation proper and peculiar to the soul it may be separated if separated then immortall Here he assumeth The bodily operation is not mixed with the operation of the mind therefore separable therefore immortall Parisiensis in his treatise De Legibus saith Omnes enim animae creantur in corporibus suis sicut declarat Aristoteles He nameth not where Aristotle declareth himself thus but surely there cannot be a clearer passage for that opinion then the forenamed in his second De generat anim If it be objected that Aristotle taketh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Trismegist doth it may be answered 1. we may understand his meaning by the title of the book according to the rule Titulus libri saepe est legendus 2. he discusseth in that chapter the production and the time of the production of souls Tully is plain in the first of his Tusculane questions Animorum nulla in terris origo inveniri potest Pindar also as I find him quoted speaking of the soul which he calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This onely cometh from heaven Seneca in his cxx epistle Maximum inquam mi Lucili argumentum animi ab altiori venientis sede A very great argument of the souls coming down from heaven it is if it accounteth these things wherein it is here below conversant base and low and too strait for it if it fear not to go out for knowing from whence it came it knoweth whether it is going To these testimonies more might be added as Morney collecteth them in his fifteenth chapter where he treateth de immortalitate anima Zanchie believeth that this was Aratus his meaning not onely That God was the first and universall cause of the soul as he is of the body and all things else but That the substance of the soul is not made of the Elements or of any heavenly substance but that it is a creature absolutely divine Thus we have seen our Thesis agreeable to sacred Scripture to Fathers to reason