Selected quad for the lemma: soul_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
soul_n	body_n	form_n	matter_n	6,191	5	6.4376	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A57677	Som animadversions and observations upon Sr. Walter Raleigh's Historie of the world wherein his mistakes are noted and som doubtful passages cleered / by Alexander Ross.	Ross, Alexander, 1591-1654.	1648 (1648)	Wing R1981; ESTC R1169	43,568	84

diaphanous or transparent bodie For Light is not the qualitie inherent in a solid dens or opac bodie but in a diaphanous And if there were not transparent bodies there should bee no light at all for the light wee see or by which rather wee see here in the aër is not that which is in the bodie of the Sun but the intentional species of that light Therefore Aristotle was not in an error but Sir Walter who will have heat to bee the inherent qualitie of a diaphanous bodie wheras solid and dens bodies are the proper subjects of heat intensive and not diaphanous which transmit it except the diaphanous bodie bee inclosed by solid bodies reverberating the heat Lib. 1. cap. 1. 10. THe Peripatetic Doctrine of the first matter is misunderstood by Sir Walter and others When they suppose it to have no beeing at all but potential and that it is against reason to make form which is the caus subsequent to the thing caussed and that all forms are in the first mover had hee well digested Aristotle and his Scholar's Writings hee might have found that though the matter was not {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} not the particular entitie which it is to bee when with the form it make's the compositum yet it hath its entitie before the form for els how could it bee principium and a part of the compositum and basis of the Form and subject of material substances and caus of composition all which Aristotle acknowledgeth if it had no entitie Shall wee saie there is no entitie in the brass till it receiv the form of a Statue Sure the brass hath its entitie before it receiv Cesars form so hath the first matter its own beeing before it receiv's the beeing of the form that it hath actually this potentially so that the form it self is but potentially till it bee united with the matter and as the matter receiveth from the form that beeing which it had nor so doth the form from the matter that substance or basis in the compound which it had nor 2. Though the caus is not subsequent to the effect yet the form is subsequent to the matter for it is not the caus of but a collateral caus with the matter of each compositum 3 Though all Forms bee in the first mover as inthe efficient yet they are not debarred from beeing in the first matter as in their subjection Lib. 1. cap. 1. 14. PRedestination is onely of Men then Angels were not Predestinate But the * Apostle saith That the good Angels were Elected and consequentlie Predestinate Election beeing a branch of Predestination and doubtless Adam if hee had not fallen had been Predestinate notwithstanding to a greater degree of happiness as the Angels were to the grace of confirmation and a higher degree of glorie by CHRIST and so saith a St Austin The evil Angels also were Predestinate becaus they were Reprobated Reprobation beeing the other species of Predestination Lib. 1. cap. 1. 15. FOrtune is not antient for Homer maketh her the daughter of Oceanus This is no argument for by the same reason wee may saie the floods and rivers are not antient nor anie thing els seeing * Homer make's these to bee the children of Oceanus {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} And all things have their original from water if you will believ Thales This wee know that in the beginning the Spirit moved on the waters that they might bee fruitful in the generation of fishes which are no less ancient then other creatures But if by Fortune wee mean God's Providence wee may affirm her to bee as ancient as God himself Lib. 1 cap. 1. 1. THe Soul is wholly in the whole bodie and wholly in everie part which that it is otherwise then potentially true all the Aristotelians in the world shall never prove Anie Aristotelian will easily prove it but prejudicate mindes will not easily assent to it For if the Soul bee the form of everie part it must bee actually in everie part or els everie part is not informed and consequently som parts are dead as beeing without sens life and motion for how can they have these qualities without they have the form actually from whence those flow If the Soul bee in the foot potentially onely it must follow that the foot is no essential but accidental part of the bodie and that the matter of the foot is not the second but the first matter seeing the form is there onely potentially and that the heart is onely and properly man seeing there onely the Soul is actually It is the actual not the potential presence of the form that make's the compositum and give's to the matter beeing and denomination It is so in physical forms much more in man's soul which is metaphysical For in everie cole of the fire the whole form of the fire is actually or els it could not actually bee hot neither can wee saie that a part of the form is there seeing forma consistit in indivisible Lib. 1. cap. 2. 2. IN sleep the Mens or Minde resteth and not theSoul during which time it is but habitual and in mad men this Mens is extinguished In sleep the minde is not onely habitually but also many times actually operative for not onely in humane dreams but in divine chiefly the minde receiveth illumination from God and his Angels and not the phantasie alone and to saie that the minde is extinguished in mad men is in a manner as much as to saie the soul is extinguished for the minde and soul is one and the same in substance and if wee take the minde for the facultie of understanding yet this is not extinguished in mad men onely the exercise use or practice is hindered becaus the phantasie is vitiated from whence the minde receiyeth the species or phantasmata Lib. 1. cap. 1. 13. TO this river of Pison Ptolomie give's the name of Basilius or Regius not to all the river of Euphrates or Pison but to the middle channel thereof where it mingle's it self with Tigris close by the citie Apamia for the river had one channel by Babylon the other by Seleucia and the third or middle was called the King's River becaus it was digged by the King's Command * {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} and so that river is called by the Chaldeans Naar Malcha and near Apamia {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} saith Ptolomie is {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} the commixtion of the King's River with Tigris Lib. 1. cap. 7. 7. NOah was called Prometheus for stealing away Jupiter's fire Fire beeing taken in that place for the knowledg of God I think rather that hee was called Prometheus from his wisdom and fore-sight or becaus hee was an Astronomer or by reason of his skill and observation of fierie Meteors and becaus hee taught men the use of fire hee was said