Selected quad for the lemma: sense_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
sense_n	father_n	son_n	substance_n	1,728	5	9.0864	5	false

Text snippets containing the quad

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

Soul they so talk on to be elementall as Woolnor and others who ascribe unto it an Aeriall Body For whatsoever is Aeriall is elementall else could it not be Aeriall Ergo this Soule is elementall and so finite If this immortall spirit have an Aeriall Body I wonder what would become of it if a living man were closed up in a Vessell which were so sollid every where that the Aire could not possibly evacuate and there the man dye either it must perish with the man or else remaine there through which there is no passage for its Aeriall Body So that he m 13. Abs so martyred hath an ill-favoured Paradice for his Soul And further experience tels us If the former Brain-pan be hurt the Senses are hindred but the Cogitation remaineth found If onely the Middle-pan be harmed the Cogitation is maimed but the Seat of Sense keeps 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 only the Memorie alone and neither Sense nor Cogitation receive harme So that in veritie Man is but a creature whose severall parts and members are endowed with proper natures of Faculties each subservient to other to make him a living Rationall Creature whose degrees or excellencies of naturall Faculties make him in his kind more excellent then the Beasts So that though Parey and others doe so excellently set forth his severall endowments or properties of his severall members it doth not follow that those Faculties together are a Being of themselves immortall 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 property 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 n 14. Ab●… continueth after the fire is dead out as those Faculties when their Body is dead for spoyle one spoyle both kill one kill both this is in that and that is in this The Forme is so in the Matter and the Matter so in the Forme as thereby and not else is an Existence or Humane Entity And their Being is in this Vnion and their Vnion is in this Being So that take away Forme and Matter ceaseth take away Matter and Forme ceaseth destructio vnius est interritum alterius The Forme is the Forme of the Matter and the Matter the Matter of the Forme 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 with 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 unnaturall for a Woman to bring forth a o 15. Abs Spirit that hath neither flesh blood nor bones instead of a Child Or if one Be without the other as Forme without Matter Masse concepted without the Facultie conceptive then should all corpulent Substances be as infinite as God without beginning p 16. Abs 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 lesse in her work of conception of her due her Formes or conceptions being by her powers Formative or conceptive or her Formed Faculties by her Facultive Formes her Effect is accordingly If membrally impedited a membrall impediment if totally impedited a totall frustration of Matter and Forme in Both For he that is born without any member hath neither Forme nor Faculty thereof at all or with any membrall i●perfection that part hath not its perfection either of Forme or Faculty ●o commeth it that some are borne Fooles and never can be wise Therefore their originall 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 Faculties è minore admajus Wherefore membral perfection is not so much in shape as in virtue and virtuall perfection not so much in Masse as in due proportion and both joyntly make naturall perfection which is the gift of God or natures generall instinct So as one can by no meanes be without the other so one cannot subsist without the other For could there be a Facultive substance as that of the Soul is made without its body then a man might live when his q 16. Abs head were cut off yea were his whole body quite burnt and consumed away except his GREAT TOE he even his Soul might as well live in his GREAT TOE as before in his whole Masse yea better in that then without all as they childishly suppose Therefore they may as well say the Popes Soul is in his GREAT TOE when men kisse it as say the Soul liveth when the Body dieth r 17. Abs 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 property 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 dis junctively those communications are no Entities without God be so many severall Beings for in that sence they are not communications but absolute Beings of themselves for betwixt Faculty 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 Substance without its Subject then Natures severall Faculties must not be the severall communications of One Being but so many absolute irrelative Beings of themselves So that this Doctrine of the Soul implyeth ſ 18. Abs no t 19. Abs God if a God so many severall Gods as Faculties and if but ONE then it chops v 20. Abs that ONE smaller then hearbs to the pot Therefore Faculty ceaseth with its Subject or with the Subject God gathereth to himself the power and yet his power no more by retraction then lesse before by communication and so but One Being in whom all things are or one Ens Entium Moreover those severall Faculties cannot be united or comprehended in one body but by the severall members of the same body

as they are able to contain Therefore the children of men put their trust under the shadow of his wings for with him is the fountaine of life and in his light we shall see light Ioh. 36. 7. 9. yea such glory is he of that his shadow is our light we can see him but in part a glimpse of his glory filleth our eyes yea the whole world with light he is light and in him is no darknesse therefore light must come from him or else all would be darke nay were he not there never could be Hell or outer darknesse for its being commeth by withdrawing both of shadow and substance of his glory a great gulfe shall be betwixt it and the place of the Saints that is there shall be such a condense interposition as nothing shall be to reflect the brightnesse of his glory upon it so that it is impossible for them to find the light and for the Saints to fall into the dark If Gods glory be not light but true light a created matter then at the dissolution true light shall be dissolved for ever and no more place found for it so in the New Ierusalem there shall be no light but the Saints as well as the Divels shall be in continuall darknesse for there shall be no new light created for it implyed in these words it shall have no need of the Sun nor Moon but the glory of God shall inlighten it and that which inlightneth must needs be light and the Lamb is the light thereof and he shall be the same he is now yesterday and to day the same for ever Heb. 14. 8. Therefore this inlightning glory or glorious light that he dwelleth in now shall be the light then discovered naked without reflection they being enabled to receive it their corruption having put on incorruption If God be not true light the Creation could not be consumed with fire for if fire be matter created fire must be burnt with fire but that is impossible therefore Gods glory or light must be this consuming fire and not without reason for hold a Burning-glasse against the light of the Sun and the contracted light meeting with a grosse body causeth it to burne the reason why any thing burneth is by the combustable grossenes of the body the which contracted light meeteth with whereon it feeds the corruption whereof consumeth or vanisheth before the purity of the light for that which we call by the word fire is nothing but contradicted light whose nature is not to burne but the heat and burning commeth from the grossenes of the matter it meets therefore is it that a Sea-cole fire is hotter then one of wood the coale hotter then the flame So when the true light is displayed or light appeareth naked that is when Christ appeareth naked that is when Christ commeth to Judgment clothed with honour and majesty covered with light as with a garment Psal 104. 1. 2 inlightned with the glory of the Deity it will be to the Creation a consuming fire else might we behold him and live but our corruption is not able to stand in his light for no sooner shall we behold it but we shall be changed in the twinkling of an eye and then shall we be enabled as Iob hath it in his light to see light Therefore was it that the Lord put Moses in the clift of a rocke while his glory passed by because his face or naked glory was not to be seen but his back parts or glory through a vaile no man being able to see it naked and live Exod 33. 20. 21. 22. 23. If God were not light there could be neither Sun Moon nor Stars to give light or any light be in the world yea the world could never have been or could there be any God or any thing for if God be not light he must be darknesse now darknesse is no being or can give being to any thing it s but a depravation of light is not cannot be or give being Therefore to say God is not light is to say he is not or any Creation ever was or is so that light is from everlasting to everlasting As this formed light or inlightning shaddow is now the Authour of motion generation and subsistance so in the beginning the substance or true light was the beginner and by it all beings had their beginnings Wherefore God being true light it followeth true light is no creature or could be created except God did create himself And further that he is light the miraculous discovery of himself in visions by light doth evidence as his appearance to Moses in a flame of fire Exod. 3. 2. and Ezek. 10. 4. his filling the Court with the brightnesse of his glory his appearance to Peter in a light which shined in the prison Act. 12. 7. and to Paul in a great light which shone round about him Further day after day and night after night declare that he is light for what is outer darknesse but deprivation of his presence so the absence of the Sun light manifests it a deprivation in some measure of his presence the shaddow of his glory or reflected light because then is the fittest time for conjuration or dealing with Divels raising of spirits or the like according to Cornelius Agrippa their power being greatest at the farthest distance of his glory Diabolicall apparitions or Walkes of Devils in divers places are then only frequent and the greater this deprivation is the more formidable uncough and terrible it is as a dayly shaddow or type of eternall night or outer darknes And when Christ both God and Man was in the depth of his passion the Sun was darkened that he cried out my God my God why hast thou forsaken me as if his presence in that Eclipse had quite left him which plainly implyes that God is light and darknesse the absence of his glory the which the more it is the greater is the darknesse Object God said let there be light and there was light Ergo light was created Answ If that place be compared to what is ascribed to the fourth dayes work and it will be found no other as the body of the Sun which was to cast the shadow of his brightnesse for light upon the earth and so time distinguished into day and night by its presence and absence in which sence light may be said to be made and so shall have an end this shadow or his back parts we behold but not the substance his face or true light which by mortality cannot be seen Exod. 33. 20. that is impossible Now seeing it is cleare that God is the true light which lightneth the world and every one that commeth therein and this glory chiefly in the Sun the Moderatour and upholder of the whole Creation Therefore there must Christ be or else he fitteth not at the right hand of God in all things or hath immortallity dwelling in light the which no man can approach As for the Coelum