Selected quad for the lemma: book_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
book_n	add_v	life_n	write_v	2,999	5	5.9232	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A60202	The deaf and dumb man's discourse. Or A treatise concerning those that are born deaf and dumb containing a discovery of their knowledge or understanding; as also the method they use, to manifest the sentiments of their mind. Together with an additional tract of the reason and speech of inanimate creatures. By Geo. Sibscota.	Sibscota, George.; Deusing, Anton, 1612-1666.	1670 (1670)	Wing S3748B; ESTC R203573	28,715	98

Creatures and the adumbration thereof by Writing doth differ from Human Speech whereas Man doth not appropriate this or that word to this or that particular thing by custom only but can use his Tongue volubly and can exercise it in the expressing of any thing whatsoever upon all emergent occasions in a far different manner from that of Brutes And as Mans Reason it self or the internal Speech doth not only aim at particular and material but universal abstracted and immaterial things which Brutes by their Reason cannot do so the external Speech which is the nuncius of the internal is assisted thereby which indeed the Speech of Brutes cannot aspire unto 100. So that there is as vast a distance between the Reason of Inanimate Creatures and Humane Reason and their Speech or the signification of things which is designed by Speech and the Speech of Man as there is between the Material and Immaterial Faculty And therefore we may truly conclude that no Creature is endued with the faculty of real Speech or true Reason but Man only but the Speech of Brutes may be said faintly to resemble the true Speech of Man as also their Reason Human Reason by some kind of Analogy FINIS Books Printed for William Crook at the green Dragon without Temple-Bar Praxis Curiae Admiralitatis Angliae Authore Fransc Cherk Printed 1667. price bound 1 s. The Compleat Measurer or an exact new way of Mensuration by which may be measured both Superficies and Solids in whole Numbers and Fractions in a more plain and easy way than ever yet extant whereby you may find out the Contents of all superficies and solids in whole numbers and fractions by the help of Multiplication without Division by Tho. Hammond in 8 o price bound 1 s. A Voyage into the Levant being a brief Journey lately performed from England by the way of Venice into Dalmatia Sclavonia Bosna Hungary Macedonia Thessaly Thrace Rhodes and Aegypt unto Gran Cairo with particular observations concerning the modern Condition of the Turks and other People under that Empire by Sr. Henry Blunt Knight in 12 o Printed 1669. price bound 1 s. A Tract concerning schism and Schismaticks wherein is briefly discovered the original Causes of all Schism written by the late Learned and Judicious Divine Iohn Hales of Eaton in 4 to 6 d. Hugonis Grotii Baptizatorium Puerorum Institutio alternis interrogationibus responsionibus Cai adjicitur Graeca ejusdem Metaphrasis à Christo Wase Regalis Colleg. Cant. ana cum observatiunculis in Graecam Metaphrasin ad Calcem appensis Quibus accessit praxis in Graecam Metaphrasin per B. Beale cum Graecis Testimoniis ex sacra pagina Indice locupletissimo in 8 o Printed 1668. price bound 2 s. The Court of Curiosity wherein by the Algebra and Lott the most intricate questions are resolved and Nocturnal Dreams and Visions explained according to the doctrine of the Antients to which is also added a Treatise of Physiognomy published in French by Mark de Vulson Kt. of the Order of S. Michael and Gentleman in ordinary to the French King since translated into Spanish Italian and Dutch and now into English by I. G. Gent. of the Inner Temple in 8 o Printed 1670. price bound 2 s. A description of Candia in its antient and modern state with an account of the Siege thereof begun by the Ottoman Emperour in the year 1666. continued 1667 1668. and surrendred the latter end of 1669. in 8 o printed 1670. price bound 1 s. The Compleat Vinyeard or an excellent way for planting of Vines according to the German and French manner and long practised in England wherein is set forth the wayes and all the circumstances necessary for planting of a Vineyard with the election of the soil the scituation thereof the best way for planting the young plants the best time and manner of pruning the turning translation of the ground c. with other observations also the fashion of Wine-presses the manner of bruising and pressing Grapes and how to advance our English Vines enlarged above half by the Author W. Hughs 8 o printed 1670. price 1 s. 6 d. Epigrams of all sorts made at divers times and several occasions by R. F. 8 o printed 1670. price bound 1 s. Sylva Sylvarum or a natural History in ten Centuries whereunto is newly added the History Natural and Experimental of Life and Death or the prolongation of Life published after the Authors death by W. Rawley D. D. one of His Majest Chapl. whereunto is added Articles of Inquiry touching Minerals and the new Melantis as also the Life of the Author never added to this Book before written by the Right honourable Francis Lord Verulam Viscount St. Alban the ninth and last Edition with an Alphabetical Table of the principal things contained in the ten Centuries fol. printed 1670. pr. 8 s. The Triumph of Gods revenge against the crying and execrable sin of Murther c. in 30 several histories delivered by I. Reynolds 5 Edition with pictures fol. printed 1670. price 10 s. The Jesuites Morals collected by a Doctor of the Colledge of Sorbonn in Paris who hath faithfully extracted them out of the Jesuites own Books which are printed by the permission approbation of the Superiors of their Society translated out of French in folio printed 1670. price bound 10 s. A Sermon Preached at the funeral of a sober Religious Man found drowned in a Pit not long ago enlarged by the Author upon his review in 8 o printed 1670. price bound 1 s. The Deaf and Dumb mans Discourse or a Treatise concerning those that are born deaf and dumb containing a discovery of their Knowledge or Understanding as also the Method they use to manifest the sentiments of of their minds together with an additional tract of the Reason and Speech of inanimate Creatures by G. Sibscota 8 o printed 1670. price bound 1 s.

intire they may gain the Knowledge of all Visible things as visible and may frame those universal conceptions of them by the abstraction of the Mind as well in this case as where the Hearing is perfect Nay farther and these persons as well as all other men in general may proceed from things Visible by the light of the Understanding to the Knowledge of the Invisible mysteries of the Deity so that they are left inexcusable as well as any other persons whatsoever if they do not glorify God and return him thanks for Benefits receiv'd Of these the Apostle speaks Rom. 1. v. 20 21. 39. Furthermore if those that are Born Deaf are also Blind although they are depriv'd of the knowledge of many things which come within the compass of the Senses nor can arive at the knowledge of God by the outward Book of Nature as the other yet they may obtain the knowledge both of God and themselves by those notions that are grafted in their minds And it is very probable that those whose Intellects are less disturbed in Contemplation by the appearance of corporeal things the implanted Seeds that are in them of the Knowledge of Divine and immaterial Beings do easily break forth into action as we our selves are more apt for the search and Contemplation of Divine things the less we are distracted by outward objects and the fancies that result from them 40. Certainly it is not at all consentaneous to reason that the rational Soul or Mind is altogether unactive in such persons and lies as it were lurking in the lethargy of a benumm'd security or that they do not according to their capacity incline their minds to the Knowledge of the Deity by virtue of that innate light that is in them as well as the Celestial Angels and Divels since the Soul is to be reckoned in the number of Intelligences though perhaps placed in the lowest rank of Intelligences and in reality is not so deeply plunged in matter or matterial functions by reason of its defect of Sight and Hearing 41. But what is to be thought of those who are born Deaf as to their Knowledge in things that concern the Mystery of our Salvation These things as they are too sublime either for Universal Humane or Angelical knowledge cannot be found out or understood by those notions implanted in the mind And as Faith comes by Hearing according to the Apostle where this is wanting it may possibly seem very agreeable to truth that there can be no Faith and therefore no saving knowledge and the consequence is undeniable since no man can be saved without Faith 42. Oh this is indeed a very hard saying which shipwracks the Soul Truly since those that are born Deaf are no more guilty of neglecting the means of their Salvation than Infants concerning whom however the Sacred Pages advise us to be more charitable what reason I wonder can there be why we should think God less merciful to them who are also born of faithful Parents than to Infants We will leave the disquisition of their Faith or the manner thereof to Divines Hath God therefore who according to his Will hath elected some on t of all Mankind corrupted by the Fall to be Vessels of mercy and others Vessels of his wrath strictly registred all those that are born deaf in the number of those that are Vessels of wrath Yet God's Promise and Covenant belongs to these as much as to the children of the faithful 43. The Holy Ghost in truth is the chiefest cause of Faith who begets it in our hearts by the preaching of the Word and consequently by Hearing This is the ordinary way of God which he commands us to follow he that neglects this is excluded from Faith by his own fault Yet God is not wholly tied up to this one way of operation He hath extraordinary ways which we are ignorant of and he will not reveal to us Yet God made use of peculiar means to bring St. Paul to the christian Faith and made him of a Persecutor of the Church become an Apostle Acts. the 9. He proceeded after another manner to the conversion at least in part of the Eunuch of Candace the Aethiopian Queen Acts the 9. viz. By the reading of the Word of God 44. And shall we judge that no persons can be saved that live where there is no publike preaching of Gods Word and so by consequence where the mind gains no spiritual knowledge by Hearing May we not affirm that by diligent reading and co-operation of the Holy Ghost Faith may be engendred in the Souls of the Godly Now therefore if this means be without Hearing why may not God manifest other ways that so at least his operation may not be confin'd to the hearing solely 45. But let us examine whether there are not other means appointed by God by which those that are originally deaf may attain the knowledge of divine Mysteries sufficient for salvation There is no necessity why speech which is usually acquir'd by Hearing should precede writing but speech useth to be in the first place by reason of it's facility for those that have all their senses perfect are more apt to speak than write But where there is a defect of Hearing they may begin with writing and so by writing come to speaking as is manifrst by the fore-cited example out of Vallesius Now external speech is a kind Messenger or rather representation of the internal or of the intellect it self They therefore that are born Deaf may by writing inform their minds with the knowledge of those things which must be obtained by hearing in others whose senses are all perfect and so they may make use of writing in leiu of speaking which is otherwayes attained by Learning and they as Vallesius speaks in his third chapter de Phil. Sacr. Do gain the knowledge of Divine things by the sight which others do by hearing which I my self saith he can testify in those Scholars which my friend Peter Pontius undertook who first taught them that were born Deaf to write or to express the conceptions of their mind by writing and then to speak 46. The same reason there is for those that are born Deaf if Dumb also they may by writing understand things although no external writing is subsequent to speech for the speech in Man conduceth not to the gaining of knowledge to themselves but only to communicate the Conceptions of their own mind to others This is clear by an example taken out of Pel. Platerus who in the first book of his Observations pag. 118. reports that a certain person who was born Deaf and Dumb could with Chalk draw out his mind in a table-Table-book which he carried continually about him and understand what others writ therein 47. But as writing or the reading thereof may serve in stead of speech by which the Conceptions of the mind are laid open to the sight as well as they are by speech to the Ear so there may

Malabar I will I will and drew the Ship into the Sea without any further delay 72. Garcias ab Horto in the place above mentioned saith That there are some People in Cochin who affirm they saw a publike Register called an Attestation which did mention That there was an Elephant there that could Speak and did ask his Governour for food but he answered that the Cauldron in which he boyl'd Rice for him was full of holes c. which story is related before by Lipsius out of Acosta 73. But let us speak something of the Writing of Elephants which is a representation of the external speech Pliny out of Mucianus reports that one of these Creatures learnt the Greek Letters and Writ in that Language Ipse ego haec scripsi spolia Celtica dicavi And Philostratus They write saith he and Dance nay to the Pipe also But Aelian saith I my self have seen an Elephant Writing the Roman Letters in a table-Table-book with his Trunk and that withal they were writ very even not crooked Nay whilst he was Writing his Eyes were earnestly fixed upon the table-Table-book that you might plainly say they were intent and accustomed to Writing 74. Although the major part of Brutes have no articulate Voice and so do not make use of Speech properly so called Yet we see on all sides that they express their inward conceptions one with another and with Men also by the Gestures Sounds and Noises which they make with their Bodies and such other kind of means even as Dumb Men use gesticulations and various motions in lieu of Speech whereby they discourse very significantly among themselves as well as with other persons 75. Hither is to be referred that of Philostratus in the Life of Apollonius in his 4. Book ch 1. concerning the Sparrow who as a messenger by the raising of his chirping tone did signify to the rest that he had found out some place where there was good store of scattered Corn and so did communicate the food he had discovered to the rest of the Sparrows who hearing that Voice of his they all making a sudden noise immediately flew after him The like example was related to me by the most Noble and renowned Brinkins p. m. Burgomaster of Hardervick when living concerning a Goose who when she had found in any of the Fields a Stock of Corn took her flight immediately to the rest of her Consorts and making a noise among them the whole Flock followed her she flying foremost and shewing the rest where their food was We may daily observe in Dogs greater remarques whereby they signify their inward sense to others 76. And since it is so what must we think of the Reason of Brutes and their Sermocination whatsoever it be What is there wanting to make them rational Creatures or make them accounted to be of Humane society Are we not bound to acknowledge that there is in Brutes a kind of analogical Reason or estimative faculty that resembles Reason from whence their Ingenuity is derived and by virtue whereof they seem to be in some respects prudent 77. And truely since we see that Brute Animals do sometimes Rave and Dote for Apes when Drunk have a kind of delirium Dogs are troubled with the Hydrophobia or Madness which happens as is reported to Horses Oxen Asses and Camels it must needs also follow that they have Wit and the use of Reason in some measure for natural Potency and Impotency are to be referred to the same subject Hence we find that as that analogical Reason is in some more exquisite and vigorous so some Brutes differ from others in Ingenuity Prudence Docility and Stupidity Of which Subject I have variously Discoursed in Theatr. Natur. Univers part 2. Disputat 5. s 29. and the following Sections 78. Yet this Reason of Brutes is absolutely different from Humane Reason in its very essence for the former is a kind of sensitive or material faculty of the Soul to which that which is vulgarly called Cogitative in man or the estimative faculty it self illustrated with Reason from the presiding and hypostatical union of the rational Soul with the sensitive Body doth in some measure agree and yet this very Cogitative faculty in Man though it be material it is far more noble and excellent than the Reason in any species of Brutes can be and doth by many degrees surpass the Reason of Elephants then this Reason is apprehended to transcend the Reason of Gallus Africanus insomuch that there is herein a kind of irradiation or a represented Image in Man flowing from the Immortal Soul which also by its Native and Essential Reason is capacitated to imitate the Coelestial Intelligencies which bright light of Reason in Man communicates it self to the estimative faculty by reason of the intimate connexion of the Rational Soul with the Sensitive Body by which the whole Suppositum becomes Rational 79. And therefore 't is not without reason that Aristotle saith in the First Book of his Ethicks to Nicomachus the last Chapter That Man hath a twofold Reason the one he hath principally in himself viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the very Mind or rational Soul the other that he is obedient to Parents and that he hath Reason by participation to wit that which he calls in Man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or that part that is without the Humane Soul as the Sensitive faculty this first Reason of Man is the very Intellect it self so call'd by Aristotle which he saith 3. De Anim. cap. 5. t. 20. is separable immortal and impassible the latter the passive Intellect which he doth not affirm to be immortal and eternal because it perisheth with the universal sensitive faculty when the rational Soul is separated from the Body 80. The former sort of Reason in Man which is proper to the rational Soul or Mind and is its native faculty as the Mind of Man is an immaterial substance not at all enveloped in matter so that makes use of no corporeal organ in the exercise of its functions but soaring above all the Senses contemplates upon Divine Immortal and Eternal Beings and understands those things which no Sense of the Body can conceive and still desires that which the sensitive faculty wholly abhorrs So that Calvin in the first Book of his Institutes c. 5. S. 5. reprehends those and that not undeservedly who being addicted to preposterous subtilties would fain wrest that saying which teacheth that the Faculties of the Soul are organical to a contrary sense viz. from the sensitive faculty to the very rational Soul as well saith he to destroy the immortality of the Soul as to rob God of his proper right for saith he because the faculties of the Soul are organical by this pretext they so link it to the Body that it cannot subsist without it 81. The latter Reason of Man which is communicated to the sensitive or estimative faculty by participation as it is not corporeal nor intermixed with the Body as