Selected quad for the lemma: water_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
water_n	air_n	earth_n	hot_a	3,655	5	8.1377	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A77677	A soliloquy of the soule, or, A pillar of thoughts with reasons proving the immortality of the soule / written by Sir Richard Baker, Knight.	Baker, Richard, Sir, 1568-1645.	1641 (1641)	Wing B512; ESTC R42576	24,998	195

man of a middle nature betweene Formae simpliciter separatae and Formae simpliciter Inseparabiles between Formes that can never be but separate formes that can ne'r be but inseparable and therfore the soule may informe the body and yet subsist without informing it But if the soule depend not upon the body how happens it that if the heart or braine of a man bee wounded or hurt the man dyes I say not therefore that the soule depends not upon the body but that the Rationall Soule depends not upon it For the sensitive and vegetative parts of the soule depend no doubt upon the Heart and braine the Animall upon the Braine the Vitall upon the Heart for these are their proper forges I may say seats and if any of these places bee so hurt that it is made unfit to be their forge or seate any longer they have then no longer any being in the body because no longer any operatiō in the body as wanting their Forges to operate in fit instrumēts to operate with then a man dyes But yet why should not the Rational soule stay in the body though the sensitive be gone for seeing it depends not upon any part of the body why should the hurt of any part of the body drive it away It is not that Quoad Existentiā in corpore as to subsisting in the body the soule is indivisible that if one Faculty bee abolished the other cannot stay at least not the superiour without the inferiour not the Sensitive without the Vegetative not the Rationall without the sensitive For as the Elements of fire and earth could never be joyned in one cōpound if the aire water did not intercede between them so the Rational soule the body could never bee joyned in one subsistence if the sensitive and vegative parts did hot mediate between thē and were the bond of connexion to hold them together the same perhaps which Ecclesiastes calls the silver cord that if this bee loosened there is nothing to hold them any longer toge ther but they are prefently parted from one another And indeede when the Rationall is left alone by it selfe it is then Purè spiritus meerely simply a spirit being such it can not rest any where but either in Heaven or Hell the two proper Centers of all separate spirits And seeing these places are immortall Mansions what should the soule do in either of thē if it were mortall The soule therefore at least the Rationall soule which is also in Habit the whole soule must needes be immortall If it may be made good that the Rationall faculty can exercise its operation without bodily Organs there needes then no other proofe for the immortalitie of the soule seeing Modus operandi sequitur modum Essendi As every thing operates so it is that if the soule can ope● rate without bodily Organs it may then also sub● siistwithout them if sub● sist without them then i● it separable from the body and thereupon immortall And that the Rationall faculty can exercise its operation with out bodily Organs is a thing of all o● other the most apparent for what is the proper worke of the Rationall faculty but to contemplate and to view it selfe in it selfe as in a glasse by reflection who can deny but that the soule can doe this of it selfe without the helpe of any other and then certainely without the helpe of bodily Organs The sensitive facultie indeede hath parts of the body made of purpose for the exercise of her operation the eye to see the eare to heare the tongue to taste and for a spring head to them all the braine in the Head but the Rationall faculty hath no parts of the body made for her and why hath it none but because it needes none as that which can exercise its operatiō without them For if the Rationall faculty did use bodily Organs as the sensitive doth what reason can be given why Beasts should not be reasonable creatures as well as men seeing they have as many and all the same parts as mē have that it must be acknowledged some parts of the body to bee either superfluous in Beasts or defective in Men superfluous in Beasts if they have parts proper for understanding and yet understand not or defective in men if they should have parts proper for understanding and have them not which because both of them are in prejudice of Nature therefore neither of them is to be admitted It is true the Rationall Faculty makes use sometimes of the Fantasie an issue from the Braine and may therefore be counted a Bodily Organ at least Germen Organi but this is not of necessity but for convenience whilst it is in the Body and that chiefly if not only In ordine ad sensibilia and if you will say that the Rationall Faculty must needs directly have dependance upō the Brain seeing when the Braine is hurt the understanding is hurt when the Braine is distempered the understanding is distempered as in drunken or Phrantick men May it not be justly answered that the operation of the understanding in this case is not meerely the worke of the Rationall Faculty but rather a mixt worke of the Rationall and Senfitive both together seeing the hurt or distemper of the Braine workes not Primò Per se upon the Rationall Faculty but upon the Sensitive and from thence is transmitted to the Rationall onely Compatiendo by reason of the Sympathy that is betweene them and this is no cause to inferre a necessity of Dependence For when upon the separation of the Soule from the Body the operation of the sensitive Faculty shall absolutely cease this Sympathy betweene it and the Rationall Facultie shall then cease also and neither directly nor indirectly ther shall be then any more dependence upon the Braine Indeed the Soule once separated from the Body hath no more use of the Braine because no more need of the Fantasie at all but moves then upon its owne hinges and exerciseth her operation within her owne Spheare as that which can make its owne objects and as being Speculum sibi ipsi a Glasse to it self by so much the cleerer by how much the freer for though the body be a necessary helpe to the sensitive Faculty yet to the Intellectuall at least Quoad Intelligibilia it is an impediment and a clogge that from hence wee may draw an Argument which drawes an Inference with it greater then it self That to which the Body is no helpe but an impediment not only may subsist without the Body but may subsist the better and if it may then at last it must For Frustra fit potentia quae non reducitur in actum Nature is no such unskilfull Artificer to make a power that comes not into act and so it is for the credit of Nature that the soule be immortall And why hath Nature implanted in the Soule of man a desire of immortality if it be