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
A44673	A discourse concerning the Redeemer's dominion over the invisible world, and the entrance thereinto by death some part whereof was preached on occasion of the death of John Hoghton Esq, eldest son of Sir Charles Hoghton of Hoghton-Tower in the county of Lancaster, Baronet / by John Howe ...	Howe, John, 1630-1705.	1699 (1699)	Wing H3021; ESTC R19328	73,289	250

forthwith depart willing or unwilling ready or unready 6. Souls that go out of this World of ours on the turn of this Key go not out of being He that hath this Key of Death hath also the Key of Hades a Key and a Key When he uses the former to let them out from this he uses the latter to give them their Inlet into the other World and into the one or the other part of it into the upper or the lower Hades as the state of their case is and doth require Our business is not now with Pagans to whom the Oracles of God are unknown If it were the best and wisest of them who so commonly speak of Souls going into Hades never thought of their going no whither nor therefore that they were nothing They had reasons then which they thought cogent that induced them tho' unassisted with Divine Revelation to conclude they surviv'd their forsaken bodies And what else could any unbrib'd understanding conclude or conceive When we find they have powers belonging to them which we can much more easily apprehend capable of being acted without help from the body than by it We are sure they can form thoughts purposes desires hopes for it is matter of fact they do it and coherent thoughts and thoughts arising from thoughts one from another Yea thoughts abstracted from any thing corporeal the notions of right and wrong of Vertue and Vice of moral good and evil with some agreeable resolves Thoughts quite above the sphere of matter so as to form a notion of the Mind it self of a spiritual Being as unexceptionable a one as we can form of a body Yea of an Original self subsistent Mind and Spi●i● the Former and Maker of all other T is much more apprehensible since we certainly know that all this is done that it is done without any help of the body than how flesh or blood or bones or nerves or brains or any corporeal th●ng should contribute to such Methods of thinking or to any thought at all And if it can be conceiv●d that a Spirit can act without dependence on a body what should hinder but we may as well conceive it to subsist and live without such dependence And when we find this power of thought belongs to somewhat in us that lives since the deserted Carkass thinks not how reasonable is it to suppose that as the body lives not of it self or life is not essential to it for life may be retir'd and gone and it remain as we see it doth the same body still that the soul to which the power of thought belongs l●ves of it self not independently on the first cause but essentially so as to receive life and essence together from that cause or life included in its essence so as that it shall be the same thing to it to be and to live And hereupon how obvious is it to apprehend that the Soul is such a thing as can live in the Body which when it doth the Body lives by it a precarious borrowed life and that can live out of the Body leaving it when it doth so to drop and die These Sentiments were so reasonable as generally to prevail with the more deeply thinking part of Mankind Philosophers of all sorts a few excepted whose Notions were manifestly formed by vicious inclination in the Pagan World where was nothing higher than Reason to govern But we have life and immortality brought to light in the Gospel and are forewarned by it that these will be the measures of the final Judgment to give eternal life at last to them who by a patient continuance in well-doing seek honour glory and immortality To the rest indignation and wrath c. because there is no respect of persons with God As supposing the discovery of another World even by natural light much more by the addition of supernatural to be so clear as that the Rule of the Vniversal Judgment even for all is most righteously to be taken from hence and that there is nothing but a resolution of living wickedly to be opposed to it It is also no slight consideration that a susceptibleness of Religion should among the Creatures that dwell on Earth be so appropriate and peculiar to Man and some rare Instances excepted as far diffused as Humane Nature So as to induce some very considering Men of the Antients as well as Moderns both Pagans and Christians to think Religion the more probable specifying Difference of Man than Reason And whence should so common an impression be but from a cause as common Or how can we avoid to think that this signature upon the Soul of Man a capacity of Religion should be from the same hand that formed the spirit of Man within him and that a Natural Religiousness and Humane Nature it self had the same Author But who sees not that Religion as such hath a final reference to a future state He was no despicable Writer tho' not a Christian that positively affirmed hope towards God to be essential to Man and that they that had it not were not partakers of the Rational Nature 'T is so much the more a deplorable and monstrous thing that so many not only against the light of their own Reason but of Divine Revelation are so industrious to unman themselves And having so effectually in a great degree done it really and in practice aim to do it in a more compendious way notionally and in principle too And make use or shew of Reason to prove themselves not to be reasonable Creatures or to divest themselves of the principal dignity and distinction of the Rational Nature And are incomparably herein more unnatural than such as we commonly count 〈◊〉 upon themselves who only act against their own bodily life but these against the much nobler life of their Soul They against the life of an individual These against their own whole species at once And how deplorable is their case that count it their interest to be in no possibility of being happy when yet their so great dread of a future state as to urge them upon doing the most notorious violence to their own faculties to rid themselves of it is a very convictive Argument of its reality For their dread still pursues and sticks close to them This shews it lies deep in the nature of things which they cannot alter The terrible Image is still before their Eyes and their principal Refuge lies only in diverting in not attending to it And they can so little trust to their own Sophistical reasonings against it that when they have done all they can they must owe what they have of ease and quiet in their own Minds not so much to any strength of reason they apprehend in their own thoughts as in not thinking A bold jeast may sometimes provoke others laughter when it doth not extinguish their own fear A suspicion a formido oppositi will still remain a misgiving that they cannot