Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	body_n	life_n	soul_n	5,160	5	5.5664	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A34395	The principles of the most ancient and modern philosophy concerning God, Christ and the creatures ... being a little treatise published since the author's death, translated out of the English into Latin, with annotations taken from the ancient philosophy of the Hebrews, and now again made English / by J.C., Medicinæ Professor.	Conway, Anne, 1631-1679.; Crull, J. (Jodocus), d. 1713?	1692 (1692)	Wing C5989; ESTC R8533	67,596	178

in Hungary where if Barley be sown Wheat springs up instead thereof but in other places more barren and especially in Rocky Places such as are found in Germany if Wheat be sown Barley cometh up and Ba●ley in other places becomes mere Grass And in Animals Worms are changed into Flies and Beasts and Fishes that feed on Beasts and Fishes of a different kind do change them into their own Nature and Species And doth not also a corrupted Nature or the Body of Earth and Water produce Animals without any previous Seed of those Animals And in the Creation of this World did not the Waters at the Command of God produce Birds and Fishes And did not the Earth also at the same Command bring forth Beasts and Creeping Things which for that Cause were real and proper Parts of the Earth and Waters And as they had their Bodies from the Earth so likewise they had their Spirits or Souls from the same for the Earth brought forth Living Souls as the Hebrew Text speaketh but not mere Corporeal Figures wanting Life and Soul wherefore there is a very remarkable difference between Humane Creatures and Brutes Of Man it is said God made him after his own Image and breathed into him the Breath of Life and he became a Living Soul so that from hence Man received his Life that principal part of him by which he is become a Man which is really distinct from that Divine Soul or Spirit which God breathed into him And seeing the Body of Man was made out of the Earth which as is proved had therein divers Spirits and gave Spirits to all Brute Beasts then unto Man no doubt she committed the best and most excellent Spirits whom he was to contain but all these Spirits were of a far inferiour Species in regard of the Spirit of Man which he received from above and not from the Earth And the Spirit of Man ought to have Dominion over these Spirits which were all but Earthly so as to subdue them to himself and exalt them to an higher degree viz. into his own proper Nature and that would have been his true Increase and Multiplication for all this he suffered the Earthly Spirits existing within him to get Dominion over him and so became like them wherefore it is said Earth thou art and unto Earth thou shalt return which hath no less a Spiritual than a Literal Signification § 7. NOW we see how gloriously the Justice of God appears in this Transmutation of Things out of one Species into another and that there is a certain Justice which operates not only in Men and Angels but in all Creatures is most certain and he that doth not observe the same may be said to be utterly Blind For this Justice appears as well in the Ascension of Creatures as in their Descension that is when they are changed into the better and when into the worse when into the better this Justice distributes to them the Reward and Fruit of their Good Deeds when into the worse the same punishes them with due Punishments according to the Nature and Degree of the Transgression And the same Justice hath given a Law to all Creatures and written the same on their Natures and every Creature whatsoever that transgresseth this Law is punished for it But that Creature that observes and keeps it hath this Reward viz to become better So under the Law which God gave to the Jews if a Beast killed a Man that Beast was to be slain and the Life of Man is said to be required at the Hand of every Beast Gen. 9. 5. And if any one had to do with a Beast not only the Man but the Beast was to be slain so not only the Woman and her Husband did receive Sentence and Punishment from God after their Transgression but the Serpent also which was the brutish part in Man which he took from the Earth God hath also put the same instinct of Justice in Man towards Beasts and Trees of the Field for whosoever he be that is a good and just Man the same loves his Beasts that serve him and taketh care of them that they have their Food and Rest and what else is wanting to them and this he doth not do only for his own profit but out of a Principle of true Justice for should he be so cruel to them as to require their Labour and yet deny them their necessary Food then certainly he transgresseth that Law which God hath written on his Heart and if he kills any of them only to fulfil his own pleasure he acts unjustly and the same measure will again be measured unto him so likewise a Man that hath a certain Fruitful Tree in his Orchard that prospereth well he dungs and cleanses the same that it may wax better and better but if it be barren and incumbers the ground then he heweth it down with an Ax and burns it with Fire And so here is a certain Justice in all these as in all the Transmutation of Things from one Species into another whether it be by ascending from the Ignobler or Baser unto the Nobler or by descending into the contrary there may be found the same Justice For Example Is it not just and equitable if a Man on Earth liveth a pure and Holy Life like unto the Heavenly Angels that he should be exalted to an Angelical Dignity after Death and be like unto them over whom also the Angels rejoice But if a Man here on Earth lives so wickedly and perversly that he is more like a Devil raised from Hell than any other Creature if he dies in such a State without Repentance Shall not the same Justice tumble him down to Hell and shall not such deservedly become like Devils even as those who led an Angelical Life are made equal with the Angels But if a Man hath neither lived an Angelical nor Diabolical but a Brutish or at least-wise an Animal or Sensual Life on Earth so that his Spirit is more like the Spirit of a Beast than any other thing Shall not the same Justice most justly cause that as he is become a Brute as to his Spirit whilst he hath left the Dominion of his more excellent Part to that Brutish Part and Spirit within him that he also at least as to his External Form in bodily Figure should be changed into that Species of Beasts to whom he was inwardly most like in Qualities and Conditions of Mind And seeing this Brutal Spirit is now become Superior and Predominant in him and holds the other Captive is it not very probable when such a Man dies that the very same Brutish Spirit shall still have Dominion in him and carry the Human Soul with it whithersoever it pleaseth and compel it to be subservient unto it And when the said Brutish Spirit returns again into some Body and hath now Dominion over that Body so that its Plastick Faculty hath the Liberty of forming a Body after its own Idea

least diminished according to the present dignity or indignity capacity or incapacity thereof CHAP. VIII § 1. That Spirit and Body as they are Creatures differ not essentially is farther proved by three other Reasons And a Fourth is drawn from that intimate Bond or Vnion between Body and Spirit § 2. That would be altogether an unfit comparison to go about to illustrate the manner how the Soul moves the Body by an Example of God moving his Creatures § 3. The Vnion and Sympathy of Soul and Body may be easily demonstrated as also how the Soul moves the Body from the aforesaid Principle that Spirit is Body and Body Spirit § 4. A Fifth Argument is taken from Earth and Water which continually produces Animals of divers Kinds out of putrified or corrupted Matter § 5. How a gross Body may be changed into Spirit and become as it were the Mother of Spirits where an Example is laid down of our Corporal Aliment which by various Transmutations in the Body is changed into Animal Spirits and from these into Subtiler and more Spiritual § 6. Of the good or bad Angels of Men which are properly the Angels of a Man and proceed from him as Branches from the Root § 7. A sixth and last Argument is drawn from certain places of Scripture § 1. TO prove that Spirit and Body differ not essentially but gradually I shall deduce my Fourth Argument from the intiment Band or Union which intercedes between Bodies and Spirits by means whereof the Spirits have Dominion over the Bodies with which they are united that they move them from one place to another and use them as Instruments in their various Operations For if Spirit and Body are so contrary one to another so that a Spirit is only Life or a living and sensible Substance but a Body a certain Mass merely dead a Spirit penetrable and indiscerpible but a Body impenetrable and discerpible which are all contrary Attributes What I pray you is that which doth so join or unite them together Or what are those Links or Chains whereby they have so firm a connexion and that for so long a space of Time Moreover also when the Spirit or Soul is separated from the Body so that it hath no longer Dominion or Power over it to move it as it had before What is the cause of this separation If it be said that the vital agreement the Soul hath to the Body is the cause of the said Union and that the Body being corrupted that vital Agreement ceaseth I Answer We must first enquire in what this vital Agreement doth consist for if they cannot tell us wherein it doth consist they only trisle with empty Words which give a sound but want a signification For certainly in that sence which they take Body and Spirit in there is no Agreement at all between them for a Body is always a dead Thing void of Life and sense no less when the Spirit is in it than when it is gone out of it Hence there is no Agreement at all between them and if there is any Agreement that certainly will remain the same both when the Body is found and when it is corrupted If they deny this because a Spirit requires an organized Body by means whereof it performs its vital Acts of the external Senses moves and transports the Body from place to place which Organical Action ceases when the Body is corrupted Certainly by this the difficulty is never the better solved For why doth the Spirit require such an organized Body ex gr Why doth it require a Corporeal Eye so wonderfully formed and organized that I can see by it Why doth it need a Corporeal Light to see Corporeal Objects Or why is it requisite that the Image of the Object should be sent to it through the Eye that it may see it If the same were entirely nothing but a Spirit and no way Corporeal Why doth it need so many several Corporeal Organs so far different from the Nature of it Furthermore how can a Spirit move its Body or any of its Members if a Spirit as they affirm is of such a Nature that no part of its Body can in the least resist it even as one Body is wont to resist another when 't is moved by it by reason of its Impenetrability For if a Spirit could so easily penetrate all Bodies Wherefore doth it not leave the Body behind it when it is moved from place to place seeing it can so easily pass out without the least resistance For certainly this is the cause of all Motions which we see in the World where one Thing moves another viz. because both are impenetrable in the sence aforesaid For were it not for this Impenetrability one Creature could not move another because this would not oppose that nor at all resist it an Example whereof we have in the Sails of a Ship by which the Wind drives the Ship and that so much the more vehemently by how much the fewer holes vents and passages the same finds in the Sails against which it drives When on the contrary if instead of Sails Nets were expanded through which the Wind would have a freer passage certainly by these the Ship would be but little moved although it blew with great violence Hence we see how this Impenetrability causes resistance and this makes Motion But if there were no Impenetrability as in the case of Body and Spirit then there could be no resistance and by consequence the Spirit could make no motion in the Body § 2. AND if it be objected That God is altogether incorporeal and intrinsecally present in all Bodies and yet doth move Bodies whethersoever he pleaseth and is the First Mover of all Things and yet nothing is impenetrable to him I Answer This Motion by which God moves a Body doth wonderfully differ from that manner by which the Soul moves the Body for the Will of God which gave Being to Bodies gave them Motion also so that Motion it self is of God by whose Will all Motion happens For as a Creature cannot give Being to it self so neither can it move it self for in him we Live Move and have our Being so that Motion and Essence come from the same cause sc God the Creator who remains immoveable in himself neither is he carried from place to place because he is equally present every where and gives Being to Creatures But the case is far different when the Soul moves the Body for the Soul is not the Author of Motion but only determines it to this or that particular Thing And the Soul it self is moved together with the Body from place to place and if the Body be imprisoned or held in Chains it cannot free or deliver it self out of Prison or out of Chains Wherefore it would be a very unfit comparison if one should go about to illustrate that Motion the Soul makes in the Body by an Example of God moving his Creatures yea so great is the