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	see_v	soul_n	2,772	5	5.0753	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A41462	A winter-evening conference between neighbours in two parts.	Goodman, John, 1625 or 6-1690.	1684 (1684)	Wing G1129; ESTC R15705	135,167	242

unspeakable satisfaction in his own mind As for Example If a man have behaved himself gallantly towards his Prince and Country if he have carried himself ingenously and gratefully towards his Friends his Patrons or Benefactors if he have been beneficent to any part of Mankind if he have demonstrated love to God or goodness and good men if he have restrained his own rage and passions if he have rescued an innocent from the hand of the oppressor or done any thing of like nature the heart of every man naturally in such a case feels such an inward delight as sweetens his spirits and cheers his very countenance On the contrary if he have been false treacherous and ingrateful if he have been cruel and oppressive or have said or done any base thing he is presently upbraided accused condemned and tormented by himself Now what is all this but Praejudicium a kind of anticipation of the Judgment to come But if any man shall pretend this thing called Conscience which we now speak of to be no natural endowment of Humanity but only the effect of Custom and Education such a person may easily undeceive himself if he will but consider that all this which I have spoken of Conscience both as to the matter and form of it or Synteresis and Syneidesis as Learned men are wont to distinguish is so universal to all Mankind at least that have not done violence to themselves that it can with no colour be imputed to Education but must be resolved into the very nature and sense of the Soul And moreover a different notion and apprehension of the fore-mentioned particulars is so deeply implanted in the minds of men that it is impossible any contrary Custom or Education should absolutely and totally efface it therefore it is the sense of Nature and consequently a presage of the Divine Judgment To all which add in the last place That the mind of man seems plainly to be above the body and independent of it for as much as we see that not only our Reason and the powers of our Souls are so far from decaying with the body that contrariwise they grow more strong and vigorous by those very causes which impair the body I mean by age exercise and experience Besides it is easily observable that our Souls do as often as they please act quite contrary to the interests and inclinations of our bodies and frequently controul the passions thereof as well as correct and over-rule the Verdict of our Senses Therefore it is not at all probable that they should perish with our bodies but survive to some further purposes especially if we take in what I intimated before namely the consideration of the shortness of the time of this life which is so very inconsiderable for so excellent a Being as the Soul to display it self in that it seems unworthy of all the aforesaid perfections and more unworthy of the contrivance of that Wisdom which made us to order it so unless it be that Mankind is placed here only in a state of probation and is to be tryed hereafter in order to a more lasting subsistence and duration Which in consideration of all the premisses he cannot but be thought capable of at least if there be a Judge as fit to judge him as he is fit to undergo a Judgment Which brings me to my second Branch Bioph. Hold a little I pray good Sebastian you have spoken many things well and worthily of the preeminence of humane Nature and some of them such as are not only sufficient to errect a mans spirits and provoke him to hope well of himself but also do render it in some sort probable that we are designed for some higher uses than we commonly apply our selves to Nevertheless you have not reached your point nor will all you have said attain the end you propounded unless you go farther and prove the Soul of man to be a Spirit or immaterial substance as the men of your way are wont to speak that so there may be a plain foundation for its existence out of the body Without which let it he as excellent a Being as it can and adorned with as many other perfections as you can imagine it cannot be capable of standing at a Tribunal and undergoing such a Judgment in another World as we are speaking of Sebast I could have wished you would have given me leave to lay all the parts of my Argument together before you that so you might have taken a view of it intire and all at once and then you might have objected as you should have seen cause But however I will comply with your Method and as to that which you have thought fit now to interpose I answer these two things First I say It is not necessary to the business in hand that the Soul be proved to be strictly immaterial and capable of existing and acting out of the body for as much as at the day of Judgment I suppose the body shall be raised again and then if it should be so that all the powers of the Soul were laid asleep by death until that time yet now upon a re-union with their proper Organs they would revive again So that I did not in my proof fall short of the mark I aimed at but you out-shoot the point in your demand For whether the Soul be a spiritual substance or no so long as those perfections which we have enumerated belong to it there is nothing wanting to make it capable of undergoing a Judgment But Secondly To speak my own mind plainly and to come home to your satisfaction I must tell you that as for my part I do not doubt but that the Soul of man is properly and strictly of a spiritual Nature so I am confident that those things which we have ascribed to it do sufficiently prove it to be so seeing it is impossible to salve those Phaenomena or to give any tolerable account of those great accomplishments and performances of the Soul before specified from meer matter let it be modified or circumstantiated how it can Simple perception of objects is of the lowest rank of humane perfections and indeed is not proper to humane Nature but common to Brutes yet this seems impossible to be performed by meer matter For the eye though it be a very admirable and exquisite Organ can by no means be said to perceive the objects of sight but only to transmit or present them to some perceptive power It doth I say only as a glass represent the Species or image of the thing which even a dead eye or an hole will in some measure perform but it makes no judgment of the object at all as appears by this that all objects are transmitted reversed or with the heels upward through the eye and so left till some higher power sets them right and on their legs and judges of their distance and other circumstances Now if it be so that matter thus advantageously disposed

the great Creator of the World but yet I know not how it comes to pass that this remedy is seldomest made use of by those to whom it was peculiarly prescribed I mean the melancholy and dejected have ordinarily the least share of it but it is very commonly taken by the prosperous the sanguine and debonair and such as have least need of it and these frequently take it in such large proportions that it makes them not only forget their sorrows if they had any but themselves and their business too So that upon the whole matter I see no tolerable account can be given of the way of drinking now in fashion for it appears to have been taken up upon no necessity it is recommended by no real advantage either to the body or mind and therefore must owe its rise to no better causes than dulness or idleness a silly obsequiousness to other mens humours or epicurism and wantonness of our own inclination And for the habit of it it is no better than a lewd artifice to avoid thinking a way for a man to get shut of himself and of all sober considerations It fills men with more spirits than it leaves them able to govern from whence they become great talkers proud boasters capricious insolent and quarrelsome For it so much dilates and rarifies the Spirits that they cannot bear up a weighty thought and while such as those are sunk and drowned nothing but the mere froth and folly of mens hearts bubbles up in their conversation And this insensibly growing upon men by degrees introduces an habitual vanity and impertinence below the gravity and dignity of humane nature and by means of which such men become fit only for toys and trifles for apish tricks and buffoonly discourse which in conclusion do so far degrade a man below his quality that he becomes not only a shame to himself and his family but the contempt of his very servants and dependants And touching this last have you not sometime observed what dry bobs and sarcastical jeers the most underling fellows will now and then bestow upon their betters when they have found them faultering in this kind Was not Master such a one cruelly cut last night says one how like a drowned Rat was Master such a one says another how wisely our Master looks when he hath got his dose saith a third Shall I need after all this to represent the sin committed against God Almighty by this vain custome in the breach of his Laws deforming his Image and quenching his Spirit or the injury it doth to humane Society in the riotous and profuse expence of so comfortable a Cordial and support of humane life or shall I but reckon up the mischiefs a man here by incurs to his own person the danger of his health the damage to his fortunes the Phil. O no more no more good Sebastian I am yours you have silenced you have vanquished me I am not able to resist the evidence of truth in your Discourse you have quite marr'd a Good-fellow and spoil'd my Drinking But how then shall I treat you Come you are for serious things what say you to a Game at Tables Methinks that is both a grave and a pleasant entertainment of the time Sebast Truly Sir I am so unskilful at that and most other Games that I should rather give you trouble than diversion at it But what need you be sollicitous for my Entertainment It is your Company only which I desire And methinks it looks as if Friends were weary one of the other when they fall to Gaming Phil. But I should think a man of your temper might have a phancy for this Game as upon other respects so especially because it seems to be a pretty Emblem of the World Sebast As how I pray you Sir Phil. Why in the first place the casual agitation of the Dice in the Box which unaccountably produceth such or such a Lott seems to me to represent the Disposal of that Invisible Hand which orders the Fortunes of Men. And then the dexterous management of that Lott or cast by the Gamester plainly resembles the use and efficacy of humane prudence and industry in the conduct of a Man 's own Fortunes Sebast I perceive Philander that you play like a Philosopher as well as a Gamester but in my opinion you have forgotten the main resemblance of all which is That the Clatter and Noise in tossing and tumbling the Dice and Table-men up and down backward and forward lively describes the hurry and tumult of this World where one Man goes up and another tumbles down one is dignified and preferred another is degraded that man reigns and triumphs this man frets and vexes the one laughs the other repines and all the rest tug and scuffle to make their advantage of one another Let this if you please be added to the Moral of your Game But when all is done I must tell you for my part I am not so much taken with the Original as to be fond of the Type or Effigies I mean I am not so in love with the World as to take any great delight in seeing it brought upon the Stage and acted over again But had much rather retreat from it when I can and give my self the contentment of repose and quiet thoughts Phil. However I hope you are not offended at my mention of that Game You do not think it unlawful to use such diversion Sebast No Dear Phil. I am not of that austere humour to forbid delightful Exercises for I am sensible that whilst Men dwell in Bodies it is fit they not only keep them up in necessary reparation by Meat and Drink but also make them as lightsom and cheerful as they can otherwise the Mind will have but an uncomfortble Tenancy The Animal Life I say must be considered as well as the Intellectual and our Spirits have need to be relaxed sometimes lest the keeping them continually intent weaken and infeeble them so that they cannot serve us in greater purposes I would therefore as soon universally forbid all Physick as all kind of Exercise and Diversion and indeed rather of the two for I think the latter may in a great measure save the trouble of the former but that will do little or no good without this Neither do I think even those Games of Chance absolutely unlawful I have sometimes made use of this in particular which you mention or the like to it upon some occasions As for instance when I took Physick and could neither be allowed to walk abroad nor to be serious and thoughtful within Doors I have supplyed both for that time with a Game at Tables Or it may be when I have happened to be engaged in some kind of Company I have play'd not so much to divert my self with the Game as to divert the Company from something that was worse But to deal freely with you Though I do not altogether condemn yet I cannot