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	matter_n	motion_n	2,080	5	8.1894	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

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

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

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