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	soul_n	time_n	1,787	5	3.7088	3	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A53583	Man wholly mortal, or, A treatise wherein 'tis proved, both theologically and philosophically, that as whole man sinned, so whole man died ... with doubts and objections answered and resolved, both by Scripture and reason ... : also, divers other mysteries, as of heaven, hell, the extent of the resurrection, the new-creation, &c. opened, and presented to the trial of better judgment. / by R.O.; Mans mortallitie	Overton, Richard, fl. 1646.; Overton, Robert, ca. 1609-ca. 1668.	1675 (1675)	Wing O629C; Wing O640_CANCELLED; ESTC R11918	46,615	138

shall be burnt up with fire 2 Pet. 3.10 Therefore whole Man is corruptable 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 part must be redeemed and not the whole man for no more of man then fell was redeemed and if the body onely fell and his formal part his soul continued immortal then that part of man his body onely was purchased not his constitutive or better part his Soul So that the bodies onely 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 compleat Col. 2.10 Therefore in Adam totally fallen Further If Adams fall was not a compleat change of his whole manhood from immortality to absolute mortality of the whole then in the day that he did eate the forbidden Fruit he did not surely die for He implyes his Man-hood and my very Opposites confess the Soul the very Essence and Being of Man-hood 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 eate as did not die That Day And if nothing dyed that is became mortal but his Body then that dyed 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 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 maintain And thus it must needs follow that this death threatned was a meer Scar-crow even nothing at all for He that is his constitutive part his Soul continued immortal and unchanged and used his body instrumentally as it did before the Transgression And if it be answered It became sinful and subject to sin and so of final 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 possibilty of sinning being producted into Actual sin the Soul must have its wages Actual mortality Further if the Souls Death be onely that of Hell so then principal or efficient cause deepest in the Transgression was less punished then the instrument 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 beat a mans brains out with it and so the Soul suffer the last death and scape the first which is as preposterous as if this Death 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 unbeliefe in Christ as Salvation is of Beliefe So that none can be condemned into Hell but such as are actually guilty of refusing 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 If the Soul as they say be the very life or have all life in it self and the body but its instrument then the body now hath no more life in it then when it is reduced to the earth but is as dead as a dore-naile And so at the Resurrection cannot be raised from death for that which never had life cannot be raised from death and the union of it to the Soul at the Resurrection they Fabulate on is but an addition of corpulency or gross matter to the Soul which in truth is no Resurrection at all from the dead no more then the restoration of flesh lost by Famine sickness c. For Resurrection from the death is not the addition of gross matter to life but the Restoration of life from death So that the restitution of lost flesh now to the soul is in quality as much a Resurrection from the dead as the addition of the whole body to the soul at the Last day which is to say with the Sadduces there is no Resurrection from the dead But the Soularies I know are loth to be branded for Sadduces which how they will avoid I cannot see for if the soul live separated from the body the body cannot be raised from the dead except the body had a life of its own differing from that of the soul and so a man must have two lives as they say a Cat hath nine the one mortal the other immortal and at the Resurrection have two immortalities If the soul be of a distinct being from the body and sinned as the body and thereby incurred the condemnation of Hell then must the soul have a particular redemption from thence as the body from the grave or else it must perish there for ever And if Christ redeemed us from thence then he must suffer the same eternal Torments that is the worme of conscience despaire everlasting chains of darkness c. But those he never suffered as witnesseth Doctor Ames to Bellarmine Ergo. If you urge that in his agony and sweating of blood he suffered equally with the Torments and therefore might be said to suffer eternal toments though he was never personally in hell then may we as well say that by his agony c. he suffered paine equivalent to death and therefore might be said to have suffered the death of the grave though personally he had never been in the grave for there is a greater equivalency betwixt those sufferings and the grave then betwixt his sweating of blood and the torments of the damned Spirits in hell CHAP. III. Scriptures to prove this Mortality JOb 3.12 13 16. Why did the knees prevent me or why the breasts that I should sucke for now I should have lien still and been quiet I should have s●ept then had I been at rest Or as a hidden untimely birth marke I had not been as an Infant that never saw light Job 4.19 21. How much less on them that dwell in Houses of clay whose Foundation is in the Dust which are crushed before the moth Doth not their excellency which is in them goe away they die even without Wisedome

Man wholly Mortal OR A TREATISE WHEREIN 'T is proved both Theologically and Philosophically That as whole Man sinned so whole Man died contrary to that common distinction of Soul and Body And that the present going of the Soul 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 Doubts and Objections answered and resolved both by Scripture and Reason discovering the multitude of Blasphemies and Absurdities that arise from the fancy of the Soul Also divers other Mysteries as of Heaven Hell the extent of the Resurrection the New-Creation c. opened and presented to the Trial of better Judgment By R. O. The second Edition by the Author corrected enlarged That which befalleth the Sons of Men befalleth Beasts even one thing befalleth them all as the one dieth so dieth the other yea they have all one breath so that Man hath no pre-eminence above a Beast for all is vanity Eccl. 3.19 Printed at London Anno 1675. To the READER Judicious Reader THy serious perusal but the scorne and devision of the multitude hereof is my expectation Startle not thou be patient reade ponder and Berean like-try whether these things be so or no If any thing in it be worth thy owning take it it is thine as well as mine and I have my end thy benefit I wish it well to all but I feare it will be a Parable so most however I have unbosom'd my duty freely as I have received I give it freely to the World it is my faith as I believe so have I spoken I expect an Answer if it it be such as will not hold tryal it is likely I shall vindicate my self but if by force of Argument it shall convince I shall be ready and free thankefully to embrace it and renounce my errour whether it be in part or in whole though in the maine I am nothing jealous had I therein doubted my weakeness had not been thus visible to the World Whereas in several places scattered thorow the Book the use of the word Soul may seem to some to imply that which I deny let such know it is for Argument sake not intending in the least any self-distinct being by it Thus desiring my endeavours may have a faire and equal tryal by Scripture and solid Reason I commit thee to the blessing of God in the perusal thereof and rest Thine in the love of the Truth R. O. Man's Mortality OR A Treatise proving MAN as he is a Rational creature a Compound wholly mortal CHAP. I. Considerations from Natural Reason disproving the common opinions of the soul and proving man wholly mortal IF we will rationally argue concerning the Soul it is necessary to define what that is to which this immortality 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 Stiocks held it a certain blast hot and fierie or the vitall spirit of the blood The Creatins Blood Gallen a certain exhalation of the purest blood Zeno Cleanthes Antipater and Possiodonius a hot complection or corporeall quality diffused through the whole body Democritus Firc and his opinion was the round atomes being incorporated by aire and fire do make up the Soul Pythagoras opinionated it a Number moving of it self Plato a substance to be conceived in the mind that received motion from it-self according to Number and Harmonie Aristotle the first continual motion of a body natural having in it those instrumental parts wherein was possibility of life Dinarchus an Harmonie of the four elements Nemesius divides it into Phantasie Judgment Memorie Aristotle in his Physicks into vegetative sensitive motive appetetive intellective And Ambrose Parey p. 895. saith the soul is the inward Entelechia or the primative cause of all motions and functions both natural and animal and the true Form 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 Animal Vital Natural The Animal into Princial Sensitive motive The Principal into Imaginative seated in the upper part of the braine Reasonable the middle part of the brain Memorative Cerebellum or after-braine The Sensitive into Seeing the eyes Hearing the eares Smelling the nose Tasting the tongue pallet Touching the body The Motive into Progressive legges Apprehensive hands The Vital into Dilative or parts for Respiration weazon lungs Concoctive or parts for vital motion heart and arteries understood by the Pulsificke Facultie The Natural into Nutrative Active Generative which three are performed by the helpe 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 immortal incorporeal like the angels And there be several Opinions of it's 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 midle 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 Booke of Nature understood an immortality after Death but through their ignorance how or which way this invention reported to be Plato's was occasioned and begot a general beliefe and so they and after them the Christians have thus strained their wi●s 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 several opinions of it 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 internal and external Faculties of man joyntly considered or Man Anatomized and thereto Reply thus All the Faculties of Man severally or together are all and each of them mortal 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 mortal then the invention of the Soule upon that ground vanisheth which I thus prove All elementary compositions or Temperatures are mortal and transitory But mans Faculties from the least to the greatest are Temperatures Ergo mortal The Minor is thus proved That which is subject to increase and diminish 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

idleness c. and quite nullified by madness Ergo. That those Faculties are Temperatures I further prove thus A Temperature is a Qualitie 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-sickness and none will deny they are men at that same time Ergo. Object Qualities of the Body are subject to sense But understanding c. subject to none Ergo. Answ A hot and drie braine is quick-witted which by moysture and coldness is altered and so we are disposed according to the present constitution of our Bodyes 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 quickness of wit cannot be without passion from heat driness for over-power that hot and dry braine with moysture and coldness as may be with Opium and the hotness and driness thereof ceaseth and dulness followeth Further even from my Opposites Assertions I prove this Soule they so talke on to be elemental as Woolnor others who ascribe unto it an Aeriall Body For whatsoever is Aeriall is elemental else could it not be Aeriall Ergo this Soule is elemental and so finite If this immortal spirit have an Aeriall Body I wonder what would become of it if a living man were closed up in a Vessel which were so solid every where that the Aire could not possibly evacuate and there the man die either it must perish with the man or else remaine there through which there is no passage for its Aeriall Body So that he so martyred hath an ilfavored Paradice for his Soul And further experience tells us If the former Brain-pan be hurt the Senses are hindered but the Cogitation remaineth sound If onely the Middle-pan be harmed the Cogitation is maimed but the Seat of Sense keepes all the five Senses whole If any hurt befall both to the Former and Middle-pan both Sense and Cogitation decay If the Hinder-pan be disordered onely the Memorie alone and neither Sense nor Cogitation receive harme So that in veritie Man is but a Creature whose several parts and members are endowed with proper natures or Faculties each subservient to other to make him a living Rational Creature whose degrees or excellences of natural Faculties make him in his kind more excellent then the Beasts So that though Parey and others do so excellently set forth his several endowments or properties of his several members it doth not follow that those Faculties together are a Being of themselves immortal For as the members cannot be perfect members without them so they cannot be faculties without their members and separation cannot be without destruction of both As attraction or heat is the propertie of fire which cannot be if fire cease nor fire be if it cease and as well may we say the heat of the fire continueth after the fire is dead out as those Faculties when their Body is dead for spoile one spoile both kill one kill both this is in that and that is in this The Form is so in the Matter and the Matter so in the Form as thereby and not else is an Existence or Humane Entitie And their Being is in this Union and their Union is in this Being So that take away Form and Matter ceaseth take away Matter and Form ceaseth destructio vnius est interitum alterius The Form is the Form of the Matter and the Matter the Matter of the Form neither of themselves but each by other and both together make one Being therefore if one Be by the other and thereby Both together then one cannot consist without the other but must Both perish together For nothing can consist without that by which it is But suppose on the contrary one could consist without the other as they say the Soul can without the Body then one may be generated without the other Soul without Body and so according to their preposterous precepts it is not unnatural for a Woman to bring forth a spirit that hath neither flesh blood nor bones instead of a Child Or if one Be without the other as Form without Matter Masse concepted without the Facultie conceptive then should all corpulent Substances be as infinite as God without beginning and Be of themselves and themselves Gods But I hope all grant both impossible Therefore they must as well end together as begin together and begin together as end together Moreover experience further tels us that they neither can Be nor consist without other For if Nature be deprived more or less in her work of conception of her due her Forms or conceptions being by her power Formative or conceptive or her Formed Faculties by her Facultive Formes her Effect is accordingly If membrally impedited a membral impediment if totally impedited a total frustration of Matter and Form in Both For he that is borne without any member hath neither Form nor Faculty thereof at all or with any membral imperfection that part hath not its perfection either of Form or Facultie so cometh it that some are borne Fooles and never can be wise Therefore their original Being must be together And that their ultimate end is together we see that the Eye is no Eye without the Sight and Sight no Sight without the Eye and so of all the other Senses and Faculies e minore ad majus Wherefore membral perfection is not so much in shape as in virtue and virtual perfection not so much in Masse as in due proportion and both joyntly make natural perfection which is the gift of God or Natures general instinct So as one can by no means be without the other so one cannot subsist without the other For could there be a Facultive subsistence as that of the Soul is made without its body then a man might live when his head were cut off Further this Facultive Gift or Natures endowment can no more be said to be a subsistent living Spirit without its Receptacle then the Sun-beames without the Sun which are the gift or propertie of the Sun But the Being of this communication must be in the Subject as levitie in the Fire ponderositie in the Earth And though the natures of things be immediate communications of Gods Power to Nature yet disjunctively those communications are no Entities without God be so many several Beings for in that sence they are not communications but absolute Beings of themselves for betwixt Facultie and Subject is a Relation to communication as betwixt Father and Son to Fatherhood neither without other nor it without both and to say notwithstanding as this fancy of the Soul importeth that there may be a Facultive Subsistance without its Subject then Natures several Faculties must not be

the several communications of One Being but so many absolute irrelative Beings of themselves So that this Doctrine of the Soul implyeth no God if a God so many several Gods as Faculties and if but ONE then it chops that ONE smaller then herbs to the pot Therefore Facultie ceaseth with its Subject or with the Subject God gathereth to himself the power and yet his power no more by retraction then less before by communication and so but One Being in whom all things are or one Ens Entium Moreover those several Faculties cannot be united or comprehended in one body but by the several members of the same body for we see if the member decay the Facultie decayes Therefore their unite subsistance must be terminated membrally in the body And if it were possible they could subsist separated from their members then in that separation their Being could not be conjunct or unite for want of that which tyed them together the several members And so if any Being so many several Beings as several Faculties if any Soul so many several Souls a Phantasticke Soul a Rational 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 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 Facultie be actual as Parey saith and the Rational requireth a due process of time after birth before it be ripe to bring forth the fruit of Rationality and 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 actual in it and Rationality in an Infant is no more in it then a Chicken in the egge onely in posse therefore a Child cannot possibly ratiocinate before it be actually Rational which cannot be before Organical 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 potential it is potential and as its Organs are weake and imperfect it is weake 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 vew of all his lineaments Dimensions of all his members faculties and consider their state severally all are transitory even all that goeth to the Subject Man is corruptible and himself but a Bundle of corruption or curious Mass of vicussitudes If all of Man that goeth to his Manhood be mortal where then or what is this immortal thing the Soul they talke of we have examined all his parts and Faculties and find even all mortal 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 natural Body the first Active principle informing and figurating the First Matter sui appetentem for both are general to the whole Creation whose Efficient Cause is onely immediately God himself 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 pre-eminence above a Beast even one thing befalleth them What Reason is there now that Mans Faculties in a higher Degree should be an immortal Spirit more then a Beasts in a lower Degree but both elementary and finite Further if it be not unnatural that Seeing Hearing c. should be producted by an Elementary operation as none deny in the propagation of Beasts why is not the Rational Facultie in Man as natural in Man and may as well be producted elementarily by Man as the other by Beasts be as actually mortal 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 gradual distinction and yet no Essential difference Degrees of Faculties in several 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 less a Facultie Therefore if the said Faculties in an inferiour Degree be elementary so must they in a superior But in Brutes whom none deny to be wholly mortal and all their Faculties elementary have our most noble parts faculties scattered amongst them though in an inferiour degree as Ambr. Parey said Lib. 2. chap. 1. If we will diligently seach into their nature we shall observe the impressions of many virtues as of Magnanimitie Prudence Fortitude Clemency Docilitie Love Carefulness Providence yea Knowledge Understanding Memorie 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 less amongst them And Parey further saith They are of quick Sense observant of the Rights of Friendship and Chastitie they submit themselves to the discipline of man they have taught man many things c. The Hare is eminent for Memorie the Dog for Apprehension and Fidelitie the Serpent for Wisedome the Fox for Subtiltie the Dove for Chastitie and Innocency the Elephant for Docilitie Modestie and Gratitude Plinie saith he cometh neare the understanding of a man that they worship the Moon and Stars Plutarch that they worship the Sun rising the Ape is eminent for Imitation and Understanding 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 exce'd Aper auditu nos vincit Aranea tactu Vul●ur odoratu Lynx visu Simia gustu Thus Man in sensu diviso is to be found amongst the other Creatures and in him alone those several Faculties are eminent sensu conjuncto and so onely capable of God Therefore 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 immortal Spirit then divers other Creatures have the like though not in the same Degree for if Degree therein should make or marre the thing it self then some would have no more Soul then Beasts and some less as Mad-men and Fooles no more and Infants less If it be the Rational Facultie then all men are born without Souls and some before they had Souls as Infants and some after their Soul is gone as Mad-men that live and perish in their Madness and some would be born live and die without Souls as Fools and some would have Souls but by fits and jumps as