Selected quad for the lemma: reason_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
reason_n	angle_n	equal_a	triangle_n	2,577	5	14.6378	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A46060	The immortality of mans soule, proved both by scripture and reason contrary to the fancie of R.O. in his book intituled Mans mortality ...	Hooker, Thomas, 1586-1647.	1645 (1645)	Wing I57; ESTC R9011	27,478	48

and the seperation of the soule from the body is commonly called death now then what death can there be of the soule seeing it is immateriall death must worke upon a matter or nothing for as one saith a man may take away the roundnesse or squarnesse of a table of copper because they have no abiding but in the matter but had that or any thing else such a round or square forme as might have abiding without matter or stuffe wherein to be out of all doubt such a forme or shape should continue for ever nay which is more how can that be the corrupter of a thing which is the perfection thereof the lesse our minds are tyed to these bodily things the more lively and cheerfull they be at a word the full and perfect life thereof is the full and perfect with-drawing thereof from the body and whatsoever the body is made of and this follow by direct consequence from the former All these things are so clear that they need no proofe for wee know that every thing worketh according to the proper being thereof and that same which perfecteth the operations of a thing perfecteth the being thereof also it followeth therefore that seeing the seperation of the body from the soule and of the forme from the matter perfecteth the operation or working of the soule as I said before it doth also make perfect strengthen the very being thereof and therefore cannot in any wise corrupt it and what else is dying but to bee corrupted and what else is corrupting but suffering and what else is suffering but receiving and how can that which receiveth all things without suffering receive corruption by any thing fire corrupteth and marreth our bodies and we suffer in receiving it so also doth extreame cold but if wee suffered nothing by it it could not freeze us our sences likewise are marred by the successive force of the things that they light upon and that is because they receive and perceive the thing that grieveth them and for the manner of their behaving themselves towards their objects is subject to suffering but as the reasonable soul which receiveth al things after one manner that is by the way of understanding by which it alway worketh and is never wrought into how is it possible for it to corrupt or marre it selfe For what is the thing whereof our Soule suffereth ought in the substance thereof I meane where by the substance of our soule is any way impaired or hurt by minding or conceiving the same in understanding as little doth the fire hurt it as the ayre and the ayre as the fire as little hurt receiveth it from the frozen Ice of Groenland as from the scorching sands of Africk as little also doth vice annoy it as vertue for vice and vertue are so farre off from incumbring the substance of the soule that our mind doth never conceive or understand them better then by setting together one against the other that thing therefore which doth no whit impaire it selfe but taketh the ground of perfecting it selfe by all things cannot be marred or hurt by any thing In the Second place I said death is the uttermost poynt of moving and the uttermost poynt of this life for even in living we dye in dying we live there is not that step that we make in this life but wee step forward unto death after the manner of a diall or a clocke which endeth its moving in moving from minut to minut take a way moving from a bod it liveth no longer now let us see if the soule also be caryed with the same moving if it be it may dy with the body if not it cannot but we see it moves not with th●… body nay we see the contrary a man may have his mind as free as an Emperour though his body be in prison whether the mind rest or whether it be busied bout the proper operations thereof it is not perceived either by the panting of the hart or by the beating of the pulses or by the breathing of the lunges the body carries the soule about like a ship the sticking fast therof or the tying of it to a post hinders not our going up and down in it still Fourthly if the soule be subject to the finall coruption of the body it must needs be subject to the alteration therof also and if it be subject to alterations it is subject to time also for alterations or change are consequents of moving and moving is not made without time now time past in respect of the body cannot be called againe but in respect of the mind it is alwaies present yea and time perfecteth accomplisheth and encreaseth our mind and refresheth it from day to day whereas contrary wise it sorely weareth wasteth away and quit consumeth the body It follws then that the soule is not subject to those changes and corruption that alter the body therefore cannot dy with it Fifth It appears that the soul is immortal incorruptible because it lives by incorruptible things nothing in the world is nourished by things better then it selfe neither doth any of them containe greater things then it selfe but the things that are corruptible doe live of corruptible things and cannot live without corrupting them as for example beasts live by herbs men by beasts both by corrupting them turne them to nourishment of their nature and therefore things that live by incorruptible things and can so disgist them as to turne them into the nourishment of their nature yet not corrupt them are incorruptible themselves too Now the reason able soule or mind of man conceiveth reason and truth and is fed and strengthened with them and reason and truth are things unchangable not subiect to time place or alteration or any thing else that may or can breed corruption but are stedy unchangable and everlasting for that twice two is fowr that there is the same reason in the proportion of eight to six that there is from four to three or that in a triangle the three inner angles are equall to the two right angles and truthes that neither years nor thousands of yeares can chang as true at this day as they were when Euclid first spake them as true in our schooles as in his it followeth then that the Soule comprehending reason and trueth which are things free from coruption cannot it selfe in any wise be subject to corruption And in the sixt and last place we might fitly bring in such an argument as we did in the first Chap. viz. if all that is in us were mortall and transitory we should never question what immortality is for of contraryes the skill is all one if a man had no actuall life or had it only by promise were it only a mortall life hee could not dispute of it till he had it actually neither by the same argument could he speake of immortallity were he not immortall but of this more before therefore I Passe it