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

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A90237	Mans mortalitie: or, A treatise wherein 'tis proved, both theologically and philosophically, that whole man (as a rationall creature) is a compound wholly mortall, contrary to that common distinction of soule and body: and that the present going of the soule into heaven or hell is a meer fiction: and that at the resurrection is the beginning of our immortality, and then actual condemnation, and salvation, and not before. : With all doubts and objections answered, and resolved, both by scripture and reason; discovering the multitude of blasphemies, and absurdities that arise from the fancie of the soule. : Also divers other mysteries, as, of heaven, hell, Christs humane residence, the extent of the resurrection, the new creation, &c. opened, and presented to the tryall of better judgments. / By R.O.	Overton, Richard, fl. 1646.; Writer, Clement, fl. 1627-1658.	1644 (1644)	Wing O629E; ESTC R11330	42,502	47

is variously used upon various occasions It is put for the stomack Prov. 27. 4. for the eyes Ier. 13 17. for the heart 1 Sam. 18. for God Prov. 9. 16. Heb. 10. 38. Ier. 14. 17. for the dead body Psal 16. 10. for the whole man Levit. 7. 19. 4. 1. Acts 7. 14. Num. 15. 39. Rom. 13. 1. Gen. 12. 5. 46. Act. 2. 41. 1 Pet 3. 20. for breath Act. 20. 10. for life Isa 53. 17. Therefore from those places those parts may as well be proved so many Soules or Spirits of Immortality as from those where it is put for Breath or Life its Being be proved or such an immortall existence to be in the body Object 5. For which cause we faint not for though our outward man perish yet the inward is renewed day by day Ergo there is soule and body in man Answ It is not said Though our flesh perish yet our soules is renewed then 't were something to little purpose but it is said our outward man which compared with what is meant by inward man must needs be whole man for by inward man is meant faith or work of grace Rom. 1. 17. 14. 8. 8. 1. 2 Cor. 5. 17. which is no part of naturall man so that without it or its renewing we are men perfect as well as with it Object 6. Who knoweth the spirit of man that goeth upward and the spirit of a beast that goeth downward to the earth Wherefore man hath a soule that goeth presently to Heaven but the beasts to the earth Answ It cannot beare that sense for immediately before he saith their breath is all one there is no difference as the one dyeth so dyeth the other and goeth to one place the dust Therefore if the beasts be reversed into the elements so must mans The meaning I take to be thus that such a wonderfull thing is the breath of a man that breatheth upward and the breath of a beast tkat breatheth downward for Spirit signifieth breath according to that of Ovid Pronaque cum spectent animalia caetera terram Os Homini sublime dedit coelumque videre Iussit erectos ad sidera tollere vultus that its Faculty how it is is past finding out for Art in all her imitations could never touch that secret with her pensill Object 7. Feare not them which kill the body but are not able to kill the soule but rather feare him who is able to destroy both soule and body in hell Answ This carryes the face indeed of the soules immortality but if the interpretation must be confined to that sence it overthrowes the current of the whole Scriptures Wherefore my opinion of it is that by not able to kill the soul is meant as Luke hath it c. 12. 4 have no more that they can do that is though they have power over this life which is sowen in corruption they have none over that which is raysed in incorruption But rather feare him which is able to destroy both soul and body in Hell that as Luke hath it after he hath killed hath power to cast into Hell This doth not set forth any immortality before the Resurrection but shewes that onely that is in Gods hand and he onely able to touch it that is cast it into Hell That this must be so expounded I further prove from the non-entity of Hell for there can be no casting into Hell before Hell be which though it be ordained of old Isa 30. 33. No Hell till the Resurrection it is but in posse not in esse till the Resurrection For satisfaction it is convenient to declare what we mean by Hell for Hell is diversly used in Scripture It is put for the grave Psal 16. 10. 55. 15. Isa 14. 15. for the Whale in which Ionah was Ion. 2. 2. for Sathans Kingdom leading to Hell Mat. 16. 18. for Satan or his malignant spirits Iam. 3. 6. for the place of the damned Mat. 5. 29. 10. 28. Luke 12. 5. 16. 23. 2 Pet. 2. 4. and this last the place of the damned is that which we meane by Hell and it is likewise variously called as outer darknesse Mat. 22. 13. 23. 33. wrath to come 1 Thes 1. 10. 5. 9. Chaines of darkenesse 2 Pet. 2. 4. Iude 6. eternall fire Iude 23. second death Rev. 20. 16. bottomlesse pit Rev. 9. 2. the place of torment Rev. 14. 10. 20. 10. Lake of fire Rev. 29. 20. 21. 8. everlasting punishment Mat. 25. 41. 46. blacknesse and darknesse for ever Iude 13. Those severall expressions are generally taken to set forth the end of the Reprobate or the execution of Gods wrath upon them Therefore if none of the formentioned places that Hell is put for save that of the place of the damned be taken for Hell then most of those severall expressions suite with it but the expressions in generall grant no immediate execution after this death but imply the contrary as we may see if we examine them First in Mat. 22. 13. where it is called outer darknesse and 23. v. 33. damnation of Hell compared with cap. 25. 41. where it is said Then shall he say unto them on the left hand depart from me yee cursed into everlasting fire prepared for the Divel and his Angels to this adde 2 Cor. 5. 10. For we must all appeare before the Iudgment Seate of Christ that every one may receive the things done in the flesh whether good or evil and to these adde 1 Thes 1. 10. 5. 9. where it is called wrath to come which thus compared shew plainely it is to come else execution must go before Judgment which in a Common-wealth would be ridiculous injustice e 29. Abs as first to hang men and then judge them At the day of Judgment we all must receive our reward according to our deeds good or bad THEN shall he say unto them on his left hand c. and not before THEN for it cannot be twice received therefore it is fitly called wrath to come and the very divels confirme this themselves Mat. 8. 25. art thou come to torment us before the time which proveth plainly that the time of their torment was not come and if the Divel cannot be believed God further cleares it 2 Pet. 2. 4. For if he spared not the Angels that sinned but cast them down to Hell and delivered them into Chaines of darkenesse to be reserved unto Iudgment And Iude 6. The Angels which kept not their first estate but left their own habitation he hath reserved in everlasting Chaines unto the Iudgment of the great day In both which places it is said they are reserved unto Iudgment and Iude ver 7. to the Reprobate is reserved the blackenesse for ever and to this adde Rev. 20. 10. 11. 12. 13. 14. 15. which clearly shew that at the day of Judgement both Divels and Reprobate together shall be cast into the Lake of fire Therefore

see death shall he deliver his soul from the hand of the grave Selah Act. 1. 31. He seeing this before spake of the Resurrection of Christ that his soul was not left in Hell neither his flesh did see corruption whence is cleare that spirit life breath or soul are subject to the grave as well as body or flesh for Christs soul as well as his flesh was in Hel that is the grave or bonds of death so that he wholy and thoroughly died for us Eccl. 4. 1. 2. 3. doth shew that the living suffer oppression but to the dead is none and cap. 9. 45. they know not any thing for a living Dog is better then a dead Lion therefore Psal 146. 2. David saith I will sing prayses unto my God while I have any being implying that in death is there is none And I am 4. 14. Our life is even a vapour that appeareth for a little time and then vanisheth away And Rev. 16. 3. every living soul in the Sea dyed and cap. 30. 4. 5. dead soules lived again And Psal 39. 5. man at his best estate is altogether vanity compared with Rom. 8. 19. the creature was made subject to vanity that is corruption all which declare mans totall death And Act. 23. 6. 24. 21. 26. 6. 7. most clearly shew that all hope of future life and Being is in the Resurrection Thus much of Scripture now to Naturall Reason CHAP. III. Naturall Reasons to prove it with Objections Answered IF we will rationally argue concerning the Soul it is necessary to define what that is to which it is ascribed But since it is defined by some one way by some another way I shall produce some Opinions about it and then bring the most rationall to tryall omitting the more frivolous viz. The Stoicks held it A certaine blast hot and fierie or the vitall spirit of the blood The Cretians Blood Gallen a certaine exhalation of the purest blood Zeno Cleanthes Antipater and Possiodonius a hot complexion or corporeall quality diffused through the whole body Democritus Fire and his opinion was the round Attomes being incorporated by aire and fire doe make up the Soule Pythagoras opinionated it a Number moving of it selfe Plato a substance to be conceived in the mind that received motion from it selfe according to number and Harmonie Aristotle the first continuall motion of a body naturall having in it those instrumentall parts wherein was possibility of life Dinarchus an Harmonie of the four Elements Nemesius divides it into Phantasie Iudgment Memorie Aristotle in his Physicks into vegetative sensitive motive appetetive intellective And Ambrose Parey pag. 895. saith the soule is the inward Entelechia or the primative cause of all motions and functions both naturall and animall and the true Forme of a man It seeth heareth smelleth toucheth tasteth imagineth judgeth c. And more exactly pag. 83. lib. 3. cap. 1. he saith the soule is commonly distinguished into three Faculties Animall Vitall Naturall The Animall into Principall Sensetive Motive The Principall into Imaginative seated in the upper part of the braine Reasonable the middle part of the braine Memorative Cerebellum or after-braine The Sensetive into Seeing the eyes Hearing the eares Smelling the nose Tasting the tongue pallat Touching the body The Motive into Progressive legs Apprehensive hands The Vitall into Dilative or parts for respiration weason lungs Concoctive or parts for vitall motion heart and arteries understood by the Pulsificke Facultie The Naturall into Nutrative Active Generative which three are performed by the help of the Attractive the gullet Retentive lower passage or the stomack Concoctive body of the ventricle Assimulative three small guts Expulsive three great guts Augustine and Athanasius say it is a substance created a spirit intelligent invisible immortall incorporeall like the Angels And there be severall Opinions of its Body Lucippus and Hipparchus say it hath a fierie Body Critias and Anaxemines Woolnor and others an aeriall body Hesiod an earthly Epicurius fierie and airie Zenophon watry and earthly Drone a middle betwixt the spirit and the body Didimus and Origen a third substance Divers other conceptions and fancies there be to uphold this ridiculous invention of the Soule traducted from the Heathens who by the Book of Nature understood an immortality after Death but through their ignorance how or which way this invention reported to be Platoes was occasioned and begat a generall beliefe and so they and after them the Christians have thus strained their wits to such miserable shifts to define what it is but neither conclude any certainty or give satisfaction therein Yet since it is generally concluded to be in man and of man but what where or how no man knowes though such severall opinions be if but examined I le pitch upon those which afford most conceptory definition that is that of Aristotle Nemesius or Ambrose Parey which make the Soule to be all the internall and externall Faculties of Man joyntly considered or Man Anatomized and thereto Reply thus All the Faculties of Man sensu diviso or conjuncto are all and each of them mortall as well those that are peculiar to man as those that are common to Beasts and if all those with his corpulent matter compleating Man be proved mortall then the invention of the Soule upon that ground vanisheth which I thus prove All elementary compositions or Temperatures are mortall and transitory But Mans Faculties à minore ad majus are Temperatures Ergo Mortall The Minor is thus proved That which is subject to intention and remission is a Temperature But all Mans Faculties yea those of Reason Consideration Science c. all that distinguish Man from a Beast are augmented by Learning Education c. lessened by Negligence Idlenesse c. and quite nullified by Madnesse Ergo. That those Faculties are Temperatures I further prove thus A Temperature is a Quality and a Quality may be in the Subject or absent from it without the destruction of the same subject But Reason Understanding c. may be absent from the Body their Subject and yet the Body living as in mad men and persons in the Falling-sicknesse and none will deny they are men at that same time Ergo. Object Qualities of the Body are subject to sense But Vnderstanding c. subject to none Ergo. Answ A hot and drie braine is quick-witted which by moisture and coldnesse is altered and so we are disposed according to the present constitution of our Bodies If this suffice not I adde that an effect is by passion from the cause as motion cannot be without passion from that which moveth for take away the cause and the motion ceaseth tolle causam tollitur effectus Therefore quicknesse of wit cannot be without passion from heat and drynesse for over-power that hot and dry braine with moisture and coldnesse as may be with Opium and the hotnesse and drynesse thereof ceaseth and dulnesse followeth Further even from my Opposites Assertions I prove this

* Man had died without resur●ection ●ad not Christ redeemed it ●herefore aswel may we say that all shall not rise as that Christ died not for all for if one be needs must the other 1 Cor. 15. 21. 22. thereafter either of part or whole till this Promise of Christ The seed of the woman shall breake the Serpents Head which is not compleated till the Resurrection for then and not before Mans immortality is in Actuall Being whose beatitude and infelicity comes through Faith and infidelity So that Death reduceth this productio Entis ex Non-ente ad Non-entem returnes Man to what he was before he was that is not to Be Psal 115. 47. the Dead prayse not the Lord neither they that go down into silence And Psal 116. 4. His breath goeth forth he returneth to the Earth in that very Day his thoughts perish see more pag. 5. 6. 7. 8. But the Resurrection restoreth this non-ented Entitie to an everlasting Being 1 Cor. 15. 42. It is sowne in corruption it is raised in incorruption Thus Mortality is derivated to all Adams posterity The first Man quatenus homo is of the Earth earthly as is the earthly such are they that are earth 1 Cor. 15. 47. 48. But the Earth of which Man is is corruptible and shall be burnt up with fire 2 Pet. 3. 10. Therefore whole Man is corruptible for as in Adam all dye 1 Cor. 15. 22 even so in Christ shall all be made alive what fell in Adam shall be raised by Christ what was mortalized by the earthly Man shall be immortalized by the Heavenly man wherefore All not a part of Man was mortalized by Adam or else onely the fallen c 3. Absur part must be redeemed and not the whole man for no more of man then fell was redeemed and if the body only fell and his formall part his soul continued immortall then that part of man his body only was purchased not his constitutive or better part his Soul So that the bodies d 4. Abs●… only of the Reprobate according to this fancy shall be damned for nothing of Adam but what fell of Adam can be made lyable to condemnation and what of him stood shall stand as well as the Angels that never fell But in Christ we are compleate Coll. 2. 10. Therefore in Adam totally fallen Further If Adams fall was not a compleat change of his whole man-hood from immortality to absolute mortality of the whole then e 5. Absu●… in the day that he did eate the forbidden Fruit He did not surely dye for He implyes his Manhood and my very Opposites confesse the Soul the very Essence and Being of Manhood and in the Day and surely dye imply Execution as well as Transgression to be then for both have equally relation to the Day In the Day that thou eatest thereof thou shalt surely dye so as well may we say he did not eat as did not dye That Day And if nothing dyed that is became mortall but his Body then f 6. Absu● that dyed and his Soul lived that is must be as it was at first before God breathed life into it that is a dead corps and indeed was never other if the Soul were a distinct Being of it self and all life in it self and the Body but an Instrument to it whereby it performeth all motion and action as Nemesius on Mans Nature p. 266. with others maintaine And thus it must needs follow that this Death threatned was a meer g 7. Absur●… Scar-crow even nothing at all for He that is his constitutive part his Soul continued immortall and unchanged and used his body instrumentally as it did before the Transgression and if it be Answered it became sinfull and subject to sin and so of finall Condemnation in Hell at the length I Reply That before he sinned he was subject to sin or else he could not have sinned for quicquid est in actu prius fuit in potentia and if the wages of sin be death then he must be of necessity subject to death the effect as well as sin the cause at the same time And so consequently the Souls possibility of sinning being producted into Actuall sin the Soul must have its wages Actuall mortality Further if the Soules Death be onely that of Hell then the principall or efficient cause deepest in the Transgression was * 8. Absur●… lesse punished then the instrumentall the Body being but the Souls instrument whereby it acts and moves as if a Magistrate should hang the Hatchet and spare the Man that beate a mans braines out with it and so the Soul suffer the last death and scapethe first which is as preposterous as if this Death 9. Absurd should be received before this Life Moreover Condemnation in Hell is not properly but remotely the reward of Adams Fall For properly Condemnation is the wages of* Infidelity or unbeleife in Christ as Salvation is of Beleife So that none can be condemned into Hell Joh. 3. 3. 19. 36. but such as are actually guilty of refusing of Christ because immortality or the Resurrection cannot be by Propagation or Succession as mortality from Adam to his Issue and so the Child though temporally yet shall it not eternally be punished for his Fathers sin but his Condemnation shall be of himself Having thus from the Creation Fall Restitution and Resurrection laid a ground-worke for this mortality let us see how it commensurates with the universality of Scripture and Reason CHAP. II. Scriptures to prove this Mortality JOb 4. 19 21. How much lesse on them that dwell in houses of clay whose foundation is in the dust which are crushed before the moth doth not their excellencie which is in them goe away they die even without Wisdome Job 14. 1 2. Man that is born of a woman is of few daiies and full of trouble he commeth up like a flower and is cut downe he fleeth also as a shadow and continueth not and ver 7. 8. 9. 10. 11. 12. For there is hope of a Tree if it be cut downe that it will sprout againe and that the under-branch thereof will not cease though the root thereof wax old in the ground and the stock thereof drie in the earth Yet through the sent of water it will bud and bring forth branches like a plant But man dieth and wasteth away yea man giveth up the ghost and where is he As the waters faile from the sea and the flood decayeth and dryeth up So man lyeth downe and riseth not till the heavens be no more they shall not awake out of their sleep Psal 103. 15. 16. As for man his dayes are as grasse as a flower of the field so he flourisheth for the wind passeth over it and it is gone and the place thereof shall know it no more From these two places compared we may see that man not his flesh only for that makes not man but flesh and spirit sensu

for we see if the member decay the faculty decayes Therefore their unite substance must be terminated membrally in the body And if it were possible they could subsist seperated from their members then in that seperation their Being could not be conjunct or unite for want of that which tyed them together the severall members And so if any Being so many severall Beings as severall Faculties if any Soul so many w 21. Abs severall Soules a Phantasticke Soul a Rationall Soul a Memorative Soul a Seeing Soul a Hearing Soul a Smelling Soul a Tasting Soul a Touching Soul with divers other Souls of all sorts and sizes as saving your presence an x 22. Abs Evacuating Soul c. And further that those Faculties are thus in their Subjects and are not without them as accidens non est nisi in subjecto we see that they increase and grow with their Subjects and perfect together For a Child is totally proportionated as Adam when God formed him of the Earth before the vitall Faculty be actuall as Parey saith and the Rationall requireth a due processe of time after birth before it be ripe to bring forth the fruit of Rationality as its Subject groweth and ripeneth so it increaseth and perfecteth for it is impossible that the thing which is not actual in it self should have a second thing actuall in it and Rationality in an Infant is no more in it then a Chickin in the egge only in posse therefore a Child cannot possibly ratiocinate before it be actually Rationall which cannot be before Organnicall perfection For Reason cannot Be and not shew it self shew it self and not Be for its Being is its Rationality and its Rationality its Being therefore as its Organs are potentiall it is potentiall and as its Organs are weake and imperfect it is weak and imperfect and as they are perfect it is perfect Therefore Faculties increase with their Subjects and if increase they must decrease Anatomize Man Take a view of all his Lineaments and Dimensions of all his members and Faculties and consider their state severally and all are transitory even all that goeth to the Subject Man is corruptible and himself but a Bundle of corruption or curious Masse of vicilitudes If all of Man that goeth to his Manhood be mortall where then or what is this immortall thing the Soul they talke of we have examined all his parts and faculties and find even all mortall It is not sure his prima materia though ingenerable incorruptible insensible indefinite c. Nor his Forma prima that principle which first gives Essence to a naturall Body the first Active principle informing and figurating the First Matter sui appetentem for both are generall to the whole Creation whose Efficient Cause is onely immediately God himselfe by whose power all things that are made shall be returned to that of which they were made their Materia prima or created matter So that as Solomon saith Man hath no preheminence above a Beast even one thing befalleth them What Reason is there now that Mans Faculties in a higher Degree should be an immortall Spirit more then a Beasts in a lower degree but both elementary and finite Further if it be not unnaturall that Seeing Hearing c. should be producted by an Elementary operation as none deny in the propagation of Beasts why is not the rationall facultie in Man as naturall in Man and may as well be producted elementarily by Man as the other by Beasts and be as actually mortall If this suffice not observe Substantia non recipit majus aut minus a Giant is no more a man then a Dwarfe there may be a graduall distinction and yet no Essentiall difference Degrees of Faculties in severall persons and yet the Faculties the same and of one nature though not equally excellent and the Degree doth not make a Facultie more a Facultie or lesse a Facultie Therefore if the said Faculties in an inferiour Degree be elementary so must they in a superiour But in Brutes whom none deny to be wholly mortall and all their Faculties elementary have our most noble parts and Faculties scattered amongst them though in an inferiour degree As Ambrose Parey saith Lib. 2. cap. 1. If we will diligently search into their nature we shall observe the impressions of many virtues as of Magnanimity Prudence Fortitude Clemency Docility Love Carefulnesse Providence yea Knowledge Vnderstanding Memory c. is common to all Brutes the Affections and Passions of the Mind all his Qualities good and bad and every Facultie he hath is to be found more or lesse amongst them And Parey further saith They are of quicke sense observant of the Rites of Friendship and Chastity they submit themselves to the Discipline of Man they have taught Man many things c. The Hare is eminent for Memory the Dog for Apprehension and Fidelity the Serpent for Wisdome the Fox for Subtiltie the Dove for Chastity and Innocency the Elephant for Docility Modesty and Gratitude Plinie saith he commeth neare the understanding of a man that they worship the Moon and Stars Plutarch that they worship the Sunrising The Ape is eminent for Imitation and Vnderstanding the Turtle for Love the Crocodile for Deceit the Lambe for Patience the Waspe for Anger c. and for his Five Senses he is by them exceld Aper auditu nos vincit Aranea tactu Vultur odoratu Linx visu Simia gustu Thus Man in sensu diviso is to be found amongst the other Creatures and in him alone those severall Faculties are eminent sensu conjuncto and so only capable of God Therfore those Faculties being elementary in an inferiour Degree in an inferiour Creature why may they not be elementary in a superiour Degree in a superiour Creature Now from all this followeth that if in man be an immortali spirit then divers other Creatures have the like though not in the same Degree for if Degree therein should make or mar the thing it selfe then some y 23. Abs would have no more Soules then Beasts and some lesse as Mad-men and Fooles no more and Infants lesse If it be the Rationall Facultie then all men are borne without Soules z 24. Abs and some die a 25. Abs before they had Soules as Infants and some after b 26. Abs their Soules are gone as Mad-men that live and perish in their madnesse and some c 27. Abs would be borne live and die without Soules as Fooles and some d 28. Abs would have Soules but by fits and jumps as Drunkards persons with the Falling-sicknesse c. nay all of us spend a great part of our dayes without our Soules for while we are in sound sleep our Rationality ceaseth pro tempore Thus this Immortall Spirit goes and comes as occasion serves CHAP. IIII. Objections from Naturall Reasons Answered BEcause I have onely met with one or two in this kind I shall give a glance

Abel And the like vision of dead Saints confirmes it as cap. 20. v. 4. 5. And I saw the soules of them that were beheaded for the witnesse of Iesus and they lived and raigned with Christ a thousand yeares but the rest of the dead lived not again till c. whence it is plaine that he beheld the Resurrection or restoration of life unto dead soules even of them that were beheaded but the rest lay dead or lived not again till c. Thus much of illegitimate Objections from Scripture Now to the probation hereof from Procreation or Generation and as near as I can to resolve all occurrent Objections thereon that shall confront CHAP. VI. Of procreation how from thence this Mortallity is proved IT is supposed as I conceive by none that what naturally proceedeth from Man simply by the course of nature can be immortall but must first tast of mortality And therefore there are two sorts of Opinions to maintaine this Heathenish Invention about the soul whereon its immortality is grounded which I shall chiefly encounter the one that it is created and infused at the conception and so only Gods work The other that it is concepted by the woman through the concurrence of the seed of both sexes but not simply by the course of nature but by the supernaturall and extraordinary assistance or efficacy of God in conception more then in other creatures and so partly mans and partly Gods work But that I may utterly demolish the structure of this Invention I shall turne up the foundation of each kind in its place But first I shall speak a word or two in generall of Procreation it self That whole man is generated by man observe That as the whole Tree is potentially in the seed and actually in time springeth from it or as many graines of wheat are in one graine virtually and perfectly actuall in time so in the seed of mankind is whole man potentially and wholly actuall in time or all Adams succession which in time are propagated were wholly in him life and limbs or as it is more common soule and body So that whatsoever in time is actuall by procreation it was at first potentially wholly in its originall Further Generatum sequitur naturam generantis He begat a sonne in his owne image Gen. 5. 3. is not onely philosophically but Theologically true Mat. 7. 16. Iob 4. 14. Therefore mortall Adam must beget mortall children in his owne likenesse soule and body except the soule was no part of his likenesse For that which is immortall cannot generatively proceed from that which is mortall as Christ saith that which is borne of the flesh is as it selfe is corruptible mutable flesh Iohn 3. 6. so then by this mortall flesh cannot be generated an immortall spirit or soule that can subsist by it selfe dissolved from the flesh for if it should in h 32. Abs that act it should goe beyond it selfe which is impossible and thereby more should be done i 33. Abs by man and woman in generation then God did or could doe in the Creation for he neither did or could create any thing greater purer or more excellent of nature then himselfe and such as could subsist without him But if this doctrine be true as Woolner in his Originall of the soul averreth fleshly man by a fleshly generation or mixture of the seed of both Sexes doth beget or conceive something greater purer and more excellent then himselfe an immortall substance an Angelicall entitie the Soule that can subsist without the flesh by which it is which is as fire k 34. Abs without light earth without heavinesse grosnesse c. should be by which they are and further the Effect to be prior dignitate precedent to the Cause as if a man l 35. Abs because a creature should be before his Creator But if it be Replyed that the soule is generated by the soule as the body by the body I Answer then there must be m 36. Abs He soules and She soules for without Sexes is no generation But now to the first sort who say it is by infusion or as the saying is Creando infunditur infundendo creatur To which I Answer that in conception there is corruption or marring according to the proverb corruptio unius est generatio alterius so that if it be by conceiving or creating infused and by infusion concepted or created that is as much to say it is n 37 Abs made in the marring and mard in the making or infused in the marring and mard in the infusion whence followeth that it is neither conceived created nor infused neither made nor mard but must be if it be no man knowes what or how o 38 Abs whether an Angel a Beast or a Monster any thing or nothing Riddle me riddle me what 's this a Soule a Soule Creando infunditur infundendo creatur Secondly if the Soule be a creature infused then Christ did not take the whole manhood from the seed of the woman but worse then a bare p 39 Abs brutish body a dead carcase But Christ was made of the seed of the woman according to the flesh Rom. 1. 3. Act. 2. 30. and was as we are sinne excepted Heb. 14. 15. and this our Image he received wholly from the woman Therefore receiving his whole humanitie from her the soule can be no infused creature 3. That which brake the Serpents head was Christs humanity But the seed of the woman brake the Serpents head Ergo. 4. If we consist of soule and body and are not men without both and receive not our soules from him but are daily created Then Adam q 40 Abs is the father of no man 2. Christ cannot be the r 41 Abs Son of man and so no Saviour because thereby his manhood constitutive part even that which should make him man could not be by the seed of the woman 4. So a man Å¿ 42 Abs is as much a father of fleas and lice which receive their matter from him as of his children 5. Whereas God blessed man and bid him as the rest of the creatures in their kind fill the Earth in his kind with men then he commanded him t 43 Abs to doe more then he had given him power for And so to content nature end supply her imbecility to obey is forced to a daily creation 6. Then God finished not the Creation in * Absurd sixe dayes but rested before hee had done creating Fourthly If the soule be infused it must be at the conception or after the conception If at the conception then every v 45 Abs abortive conception hath an immortall spirit in it and must rise againe If after then there is growth before w 46 Abs there is life which is impossible for the soule is made the vegetive as well as the motive sensitive or rationall part and if this

immortall spirit be something else then we are not conceived x 47 Abs perfect men and as we are conceived so are we borne y 48 Abs trees brutes or I know not what and afterwards are made men if we be men at all and so z 49 Abs Infants that dye in the wombe or in the birth are little better then trees and worse then beasts Fiftly if the soule be not generated with the body but a creature infused into a dead body for they say the soule is forma formans that giveth life and motion to the body Then it is lawfull to be a * Absurd Nigromancer for Nigromancie is nothing but putting a spirit into a dead body and so it is but an imitation of God and God the onely Nigromancer and a 50. Abs all the men in the world but Nigromantick Apparitions whose spirits when they have done the work for which they were put into the bodies desert them as other conjured Ghosts doe Sixtly It is granted that the body considered meerly sensitive cannot sinne and that the body is but an instrument or as the pen in the hand of a Writer to the Soule whereby it acts and moves Therefore if the Soule come immediately from God or there be an immediate work of his in its production then of necessity that immortall thing and not our mortall flesh is Author of all sinne and it onely prone to all sinne and not the flesh no more then a conduite though a meet instrument to convey water is the author or fount of water or prone to spring And so Gods immediate hand b 51. Abs is the cause of all sin that man had better been without this soul for it must needs be some damnable wicked spirit c 52. Abs or some Devil that God puts in him for such as the fruit is such must the tree be but the fruit is damnably wicked Therefore the Soul must be some damnable wicked thing No marvell then if Reprobates must needs sin and be damned since God infuses such a malignant Soul that councels them with Iobs wife to curse God and dye yea such a one as wholy works out their condemnation This is as if a man should d 53. Abs break his horses legs and then knocke out his brains for halting If it be said the soul comes pure from God and it is the body that corrupteth it I Answer that this to excuse God one way makes him like the tyrant Mezentius that bound living men to dead bodyes till the putrefaction Vir. Aen. Absurd and corruption of the stinking corps had killed them Besides the mind may sin without the Action of the body but not the body without the mind for a man may covet in his mind and not act with his body and yet sin but if he do with his body and not consent with his mind he sinneth not as for example a man may accidentally and ignorantly kill a man by a blow which was never intended or aimed at him and yet he not guilty of murther but if he intend it in his mind though he never do it he is guilty Therefore the body may be made sinfull by the soul but not the soul by the body Now to the other kind who say that this supernaturall work by nature is effected by Gods speciall supernaturall assistance operating or applicated to this naturall aptitude in whose mutuall concurrence this immortall substance is concepted and in conception united to the flesh the whole in the whole and the whole in every part To which I Answer that there is no more speciall supernaturall efficiency from God in mans procreation then in other creatures but that speciall gift or naturall instinct to every kind of creature given in the Creation to produce its kind whether vegetative sensitive or rationall Gen. 1. 25. 1 Cor. 15. 38. for the gift or blessing is all one and the same and alike unto all according to their kinds as appears Gen. 1. 22. God blessed the Fowles and Fish saying Be fruitfull and multiply and fill the waters in the Seas and let the Fowles multiply in the earth And verse 28. the selfe same he speaks of man and woman And God blessed them and said unto them Be fruitfull and replenish the earth and by this blessing or Natures generall instinct equally unto all men and all other creatures continue their multiplications and procreations So that the Fowles Fish c. have as great and speciall assistance as Man in their conceptions and procreations equally mediate and naturall Therefore if by Mans conception an Angelicall immortall Soul is producted so likewise is there the e 54. Abs like in other creatures The result of all which is this that as Fish Birds and Beasts each in their kind procreate their kind without any transcendency of nature So man in his kind begets man corruptible man begets nothing but what is corruptible not halfe mortall halfe immortall halfe Angel halfe man but compleat man totally mortall for through mortall organs immortality cannot be conveyed or therein possibly reside If it be scrupled that this destroyeth the hope of our faith I Answer It doth but remove it from a false principle to a true from a deceitfull fancie to an infallible object the Resurrection For though I ascribe nothing actually to nature but corruption yet potentially I ascribe incorruption as to the kernill of an Apple a Tree may not actually yet potentially be ascribed So I grant that Nature produceth the Seed to which when she hath done her elementary work even all that shee can doe and in all things transient finished her course even from that corrupted seed Christ supernaturally raiseth an incortuptible body 1 Cor. 15. 36. Thou foole that which thou sowest is not quickned except it die it is sowne in corruption it is raised in incorruption it is sowne a naturall body it is raised a spirituall body Therefore nothing of Man can be immortall but what first hath seen corruption So that if that which is made the better and most excellent part of Man without which he is NO MAN as is held titled the Soul shall not see corruption it shall not f 55. Abs participate of the immortallity purchased by Christ but must needs perish except there be Ens extra Deum as that strange invented Entitie must needs be and so consequently g 56. Abs NO MAN shall be saved And as before it incur'd this Absurdity that the Soules of the damned shall not perish but stand as well as the Stative Angels So by this the Soules both of the righteous and wicked shall for ever cease and never be immortallized at the Resurrection And thence the denyall both of Resurrection Condemnation and Salvation Heaven and Hell God and Christ h 57. Abs is inavoydable After rusheth in the Epicurean Blasphemy i 58. Abs Let us eat and drinke for