Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	apostle_n	speak_v	word_n	1,386	5	3.9429	3	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A57647	Arcana microcosmi, or, The hid secrets of man's body discovered in an anatomical duel between Aristotle and Galen concerning the parts thereof : as also, by a discovery of the strange and marveilous diseases, symptomes & accidents of man's body : with a refutation of Doctor Brown's Vulgar errors, the Lord Bacon's natural history, and Doctor Harvy's book, De generatione, Comenius, and others : whereto is annexed a letter from Doctor Pr. to the author, and his answer thereto, touching Doctor Harvy's book De Generatione / by A.R.	Ross, Alexander, 1591-1654.	1652 (1652)	Wing R1947; ESTC R13878	247,834	298

might sink in such a place and at such a time when and where the boiling was remiss the vapours weak and the water thinner then in other parts of the same Lake But hence it will not follow that in other parts and at oher times the heaviest bodies may not swim there II. That Crassus never laughed but once and that was at an Asse eating Thistles seems strange to the Doctor yet he gives no reason for this but only that the object was unridiculous that laughter is not meerly voluntary But these are no reasons For a more ridiculous ●bject there cannot ●e then to see such a medley o● pleasure and pain in the Asses eating of Thistles for whilst he bites them they prick him so that his tongue must needs be pricked though perhaps his lips may be hard and not so easily pen●trable whence arose the Proverb Like lips like ●●tice But there was somthing else in this that moved Crassus to laugh For he saw here the vanity both of most men taking pleasure in those things which are accompanied vvith much pain and sorrow Besides he saw here the folly of the Roman rich men who held Thistles such a dainty dish that they would not suffer poor men to eat thereof engrossing them vvith great summes of money to themselves vvhich notwithstanding the Asses did eat on free cost Was it not then a ridiculous thing to see rich men pay so dear for Asses food and to debarre poore men from that meat which they permitted to Asses Pliny could not but laugh at the consideration of this folly 2. When he saith that Laughter is not meerly voluntary he can inferre nothing from hence except this That it was as naturall for Crassus to laugh as for others which I deny For some are more naturally inclined to it then others all have not the like temper and constitution of body some have hard and solid hearts heavie and pensive spirits which no ridiculous object can move to laugh these are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There be others again who can never be moved to weep But he gives us here a lame definition of laughter when he sayes It is a sweet contraction of the Muscles of the face and a pleasant agitation of the vocall organs These are but the effects of laughter the cause is the softnesse and agility of the heart the cheerfulnesse and levity of the spirits moving first the Diaphragma and by them the Muscles Again there is a laughter called Sardonius which is accompanied vvith a contraction of the Muscles but this is not sweet yet it is laughter and in finging vvhich is not laughter there is an agitation of the vocall organs accompanied vvith pleasure Lastly whereas he condemneth Heraclitus who by his weeping made a hell on earth he is deceived For oftentimes there is hell in laughing and a heaven in weeping in tears there is often delight and in laughing pain and as Solomon saith Madnesse Aristotle saith 1. Rhet. That there is in sorrow and tears a certain sense of pleasure and as Prudentius saith Gaudia concipiunt lachrymas dant gaudia fletum This is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Teares saith St. Ambrose feed the mind and ease the heart vvhich David found vvhen he said My tears have been my meat day and night Good men therefore found not the uncomfortable attendments of hell in weeping but rather the comfortable enjoyments of heaven III. The Scripture witnesseth that Christ wept thrice but never that he laughed The Doctor thinks there is no danger to affirm the act and performance of that whereof we acknowledge the power and essentiall property and whereby he convinced the doubt of his humanity Answ. We deny not but there was in Christ by reason of his humanity the faculty of risibility yet it will not follow that therefore he did actually laugh For this act is rather a property of levity and folly then of reason and humanity therefore we see women more inclined to laughing then men childhood then old age and fools then wise men Neither needed Christ to prove his humanity by laughing he proved it sufficiently by weeping which is the first demonstrative act of our humanity as soon as we are born onely Zoroastres the author of Magick came like a fool laughing into the World Again he saith We need not fear to adscribe that to the incarnat Sun which is sometimes attributed to the uncarnat Father Answ. From a metaphoricall laughing which is adscribed to the Father to a naturall and reall laughing in the Son can be no consequence God laughs figuratively therefore Christ laughs really is as good a consequence as if I should infer that man flieth naturally because God is said to flie tropically Lastly he saith It is not reasonable to conclude from Scripture negatively in points which are not matters of Faith Answ. It is true vvhere the Scripture speaks superficially and by the way of any thing divers circumstances are omitted in which regard we may not conclude negatively but where the Scripture speaks exactly as it doth of our Saviour vve may reason from the negative For no lesse then four Evangelists write the story of Christ so fully that they mention all his passions and affections as his anger joy sorrow pity hunger thirst feare wearisomnesse c. They speak that he mourned three severall times So when the Prophets describe him they set him out as a man of sorrowes acquainted with griefes smitten of God and afflicted wounded for our transgressions bruised for our iniquities and stricken for our sins It is strange then that neither Prophet Historian Apostle nor Evangelist should speak a word of his laughing and yet so punctually mention to us his griefs sorrows and weeping therefore not without cause did Chrysostome Austin Basil Bernard and others conclude negatively That Christ never laughed and yet he did not for this cease to be a Man For the like is recorded of Crassus Grand-father to that Crassus who was killed in the Parthian war who as is said never laughed but once It is also recorded of Anaxagoras Aristoxenes Socrates Cato Nerva the Emperour and others that they were never seen to laugh Besides seldome or never is laughing in Scripture taken in a good sense it is called madnesse and like the cracking of thorns laughing is threatned to end in sorrow and woe is denounced to those that laugh but a blessing to the mourners As for the priority of the heart above the brain whereof the Doctor speaks here I have already proved out of Aristotle and it is plain that in the Scripture it is of greater account then the brain because this is never mentioned but still the heart let Physitians say what they wil for the brains principality IV. That Fluctus decumanus or the tenth wave is greater or more dangerous then any other c. is evidently false Here the Doctor troubles himself to no purpose in refuting the greatnesse of the tenth wave and tenth egge For

women oftentimes Nature is wiser in her productions then we are in our conceits and imaginations 2. It overthrowes saith he Gods benediction Be fruitfull and multiply Answ. Gods benediction of multiplication was not pronounced to the beasts and creeping things but the birds and fishes 2. It 's a question whether Vipers and some other poysonous creatures were created before the fall 3. The viper multiplieth fast enough when at one birth she bringeth forth twenty young ones as Aristotle and others affirm there is then no cause to complain when twenty are produced by the losse of one neither is it a greater curse in the Viper to die then in all othe● living creatures for all are morrall in their individuals though immortal in their species 4. If the viper had been created before the Fall yet this punishment was not inflicted on her till after for all creatures doe fare the worse by reason of Adams sin who hath made them all subject to vanity Rom. 8.3 To bring forth in sorrow saith he is proper to the woman therefore not to be translated on the Viper Answ. I deny that painfull births are proper to the woman for all animals have some pain more or lesse in their productions I have seen a Hen which with the pain of excluding her Egge fell down gasping for breath as if the pangs of death had bin on her and so she continued till the Egge was excluded Many Bitches and other females have died with pain at the time of their littering Painfull productions then is a punishment of the woman and yet no translation to the Viper for her pain is not thereby eased because the Viper in such a case is killed nor are all women alike tortured some are lesse pained then many other creatures 4. This overthrowes saith he Natures parentall provision for the Dam being destroyed the youngling● are left to their own protection Answ. No they are left to the protection of him who is by David called the Saviour both of man and beast and by the same is said to seed the young Ravens when they call upon him And God in Iob long before David sheweth That he fills the appetite of the young Lions and provideth food for the young Ravens when they cry unto God For the Naturalists tell us the old Ravens quite forsake their young ones but God feeds them with Flies and Wormes he sends into their nests The like improvidence and cruelty we find in Ostridges who exclude their Eggs in the sand and so leave them without further care to his providence in whom all things live and move and have their being Therefore God complains in Iob Chap. 39.14 15 16. of the Ostridges astorgie and cruelty in leaving her Eggs in the earth forgetting that the foot may crush them or that the wild beast may break them shee is hardned saith he against her young ones as though they were none of hers The C●●kow also wanteth parentall provision for she layeth her Egge in another birds nest and so leaves it to the mercy of a stranger And no lesse cruelty is there in this young nursling then in the viper for he both destroyeth his Foster-brothers and the mother that brought forth and fed him I read also in AElian of Scorpions begot sometimes in Crocodiles Egges which sting to death the Dam that gave them life The young Scorpions doe use to devour the old I have also read of women who have brought forth monsters to the destruction both of the mother and of the child in her womb therefore what the Ancients have written of the vipers cruelty is not a matter so incredible as the Doctor makes it As for the experiments of some Neotericks who have observed the young vipers excluded without hurt to the parent I answer 1. There is great odds between the Vipers of Africk or other hot Countries and those in cold Climats and so there is in poysonable herbs and Serpents which lose their venome upon transplantation in cold Countries the most fierce cruell and poysonable animals lose these hurtfull qualities 2. The works of Nature in sublunary things are not universally the same but as the ●Philosopher saith● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the most part there is no Ruleso generall but hath some exceptions ordinarily the child comes out with the head forward yet sometimes otherwise ordinarily the child is born at the end of the ninth moneth yet sometimes sooner sometimes later Therefore though ordinarily the young Vipers burst the belly of the Dam yet sometimes they may be excluded without that rupture 3. Education and food doe much alter the nature of creatures these vipers mentioned by Scaliger and others which excluded their young ones or viperels by the passage of generation were kept in bran within boxes or glasses and fed with milk bran and cheese which is not the food of those wild vipers in hot Countries It is no wonder then if the younglings staied out their time in the womb being well sed and tamed by the coldnesse of the climat 4. All the Ancients doe not write that the vipers burst the belly but only the membrans and matrix of the Dam which oftentimes causes the●losse of her life and they wanted not reason besides experience for this assertion to wit the fiercenesse of their nature the heat of the countrey and the numerousnesse of their young ones being twenty at a time besides the goodnesse of God who by this means doth not suffer so dangerous a creature to multiply too fast for which cause also he pinches them so in the Winter that they lie hid and benumbed within the earth besides he will let us see his justice in suffering the murther of the Sire to be revenged by his young ones upon the Dam. As for the Doctors exception against Nicanders word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is not material for it is a Poeticall expression and what is it to the purpose whether the head be bit or cut off if so be the bite be mortall CHAP. X. 1. Moles see not and the contrary objections answered 2. The opinions of the Ancients concerning divers animals maintained 3. The right and left side defended 4. The true cause of the erection of mans body and the benefit we have thereby 5. Mice and other vermin bred of putrefaction even in mens bodies 6. How men swim naturally the Indian swimmers COncerning Moles the Doctor proves they are not blind Book 3. cap. 8. because they have eyes for we must not assigne the Organ and deny the Office Answ. Scaliger tells us they have not eyes but the form of eyes Pliny lib. 11. cap. 37. saith They have the effigies of eyes under the membrane but no sight being condemned to perpetuall darknesse Aristotle lib. 3. de Animal saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it seems they have eyes under a thin skin and a place for eyes The Prince of Poets calls them Oculis captos Geor. 1. Scaliger Exer. 243. saith They are