Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	bear_v	fruit_n	tree_n	1,451	5	8.5127	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A92912	Chymistry made easie and useful. Or, The agreement and disagreement of the chymists and galenists. [brace] Daniel Sennertus, Nich. Culpeper, and Abdiah Cole. [brace] Doctors of physick. ; The two next pages shew what is chiefly treated of in this book.	Sennert, Daniel, 1572-1637.; Culpeper, Nicholas, 1616-1654.; Cole, Abdiah, ca. 1610-ca. 1670.	1662 (1662)	Wing S2531A; ESTC R183723	102,609	180

in essence so they differ in operations and instruments For heat the instrument of a vegetative soul 2. de gene ann c. 1. only heats but chyle is made in the stomach not from heat but the chyle-making faculty So heat in the liver makes blood by sanguification but the soul never useth heat to cool or moisture to heat and dry or any thing to act beyond its strength And the first qualities by what unspeakable way soever mixed are not poyson in venemous beasts but the Nature of poyson is from another principle And as divers actions are from divers forms so Nature hath given divers instruments to divers forms for divers actions Therefore we must confess that the vertues in Natural things transcend the condition of the Elements and are to be ascribed not to the Elements or matter of things but to the forms and their qualities Chap. 9. Of the Forms Seeds or Stars of Things THey say the Seeds or Stars of all things that are Natural to be generated or corrupted are in the empty Elements Abyss Hippocrates Hells Night of Orpheus Ilias or Iliastrum of Paracelsus hence all things are bred and all actions of life and qualities came from them And these seeds lie invisibly in the Elements pure and are defiled by the mixture of bodies they call them Seeds Severinus c. 8. because they perpetually produce fruit in their season And Stars because they keep the laws of motion in all natural actions And Roots because in them all the fruitfulness of the Tree of the World is contained And they say every Element hath its seeds And though the inserior Elements have not such perfect individuals yet they have bodies to last for ever in their treasury by which the perpertuity of the seeds and species is kept from destruction They say the Starrie Bodies of the lower Elements are twofold some are purer like those coelestial and are not seen but by the industry of Artists and as the seeds differ in their offices and proprieties so do the bodies All these are not new but contain the vulgar Doctrine of forms therefore they only put new names to things known All famous Philosophers thought that the sorms of Natural things were a Divine and unchangeable principle Ideal Philos cap. 6. 8. and an instrument or hand of God the Creator Galen calls the wonderful works of generation a great Art or Wisdom and the Christian Philosophers say they have not their power from themselves but their Creator at first when he said Let Earth bring forth the herbs bearing seed and the tree in its kind bearing fruit which hath its seed The form or soul of things Star or Root is the act of a thing and the cause why the matter is actually what it is the perfection quiddity and the cause of all motion in a body and the image of a Divine essence Therefore the modern Chymists call the Souls Stars for as Stars end their motions at certain times so do the souls observe laws of motion Black Hellebore flourisheth in Winter the Daffodil in the beginning of the Spring Violets in March Roses in May the Elder in June the Vine and Hops in July then they are ripe at a set time and their motion ended they rest till the next year And if we knew more of the Soul we would declare it Though Severinus braggs he knows more saying I have laid the Rudiments of this Nature and it is not fit to deolare all But he was ignorant without doubt as all men are Moreover Severinus saies that qualities numbers conformation and other signatures come from these forms or seeds and right for while the inward form makes her body she makes also forms which Libavius needs not admire for they do not by their own force but as they are instruments in the hand of the Creator who gives them this force not immediately but from his first blessing Therefore Severinus was not the first that taught this but Sealiger before him saith That qualities quantities number and order and situation are from the Soul and she made the body for her Temple But for truth sake let us consider this opinion farther and speak of the Original of Forms Of the Original of Forms THe Philosopers did not only admire generation but labored to find out the forming cause which made the matter so perfect and and greatness number figure and order and other things in bodies that live Lib. de form foetus Some despaired Galen asketh all the Philosophers that if they have found any truth they should communicate it for nothing was yet known that could satisfie a learning Soul The inquirers have divers opinions For though neither the form nor the matter is generated properly asunder but the copound yet because generation cannot be without the form it is demanded whence that is Fernel saith the form is sent from without and shews that strength is sent to the seed with heat and spirit 1. de abditis ter causis which by force of the womb and a gentle heat prepare the matter that the form may be received which done perfectly the form comes from without by a natural mevitable necessity and from whence forms come he saith That Heaven brings forth many creatures and plants from no seed Cap. 10. and all the forms are contained in the form of Heaven in power and Heaven being as it were great with child of many forms begets al things But he brings no probability to establish this his opinion The Heavens help the producing of things and nourish them as a remote cause external but give not the species to things and if all forms should flow from Heaven there would be no univocal generation in inferior things and the Trees and Beasts were only the progeny of Heaven Secondly it is a common opinion of the Peripateticks that forms are raised from the power of the matter but if the matter should contain forms in it self and they came from it the matter would be the most noble being and a more noble principle then the form and forms would be scarce worthy of the name of a principle Some say the matter doth not actually contain the form but there is in it a disposition to a form which being compleated then it is actual what it was before in power And the Nature of seed is that when there is an adequate or fit efficient cause it comes from power to be in act or form and so this power is only a certain determination that this not that should be made of this matter As for Example a Chicken comes of an egg not a Horse But whence is this act or form or substance doth that power and disposition which is a quality turn into a substance or is the form made of nothing so that the agent gives nothing of its essence unto it Lib. de facult ann c. 11. besides action But both these are absurd and contrary to truth namely

the event is foolish What doth a furnace as high as a man concern the coustitution of the urin Why should the bigness of the vessels in a certain part answer to the just stature of a man All men are not of one stature and therefore this proportion will not fit all and you must make other furnaces and glasses for others but these are trifles Moreover Severine thought otherwise then Galen concerning the place affected and knowing the times of diseases but Severine jesteth at the word and distinguisheth not the disease from the cause nor the place from the cause nor the part affected by it self from that by consent And he unjustly accuseth Galen for making the brain the part affected in an Epilepsie because the beginning of sense and motion is from the brain Nor was Galen ignorant that the cause which twitcheth the brain and produceth it was not alwaies in the brain but he willingly taught and all other Physitians after him that it came often from the womb stomach and other remote parts as in other diseases The Galenists knew and taught that the root and fountain of the disease was to be found out And it is very hard to find out the part that affords matter to the disease Moreover the way of finding out the seeds of diseases is uncertain for the relation of the patient which Paracelsus slights shews us somtimes best to know the disease as for example in the Epilepsie by consent from the leg may be known best by the relation of the patient which cannot be known by giving medicines let them shew it otherwise not by promises and till then let us retain the old way of finding out the parts affected And let us not imitate the rash Chymists who write little of the part affected and not say That medicines of themselves know how to find the center of a disease which is meer folly Severine saith the times and periods of diseases come not from numbers or the peculiar Nature of man the motion of the Moon the flux of excrements and certain motion of the expulsive faculty but from the seeds and stars of the members and that in diseases the offices of Nature cease and all things are governed by the seeds of diseases And though it be true that concoctions and excretions are at certain times we must not deny that these inferior things are governed by superior causes which the very Countrey-swayns know from the motion of the Moon for all men are equally affected by the same coelestial influence and motion It is false that hereditary diseases as Epilepsie Gout and the like grow like Plants from their seeds as Severine writes which have their time of digestion and bringing forth fruit some in the seventh tenth or fourteenth year c. for there is another cause which is the vicious disposition of the parts And the reason why they seize not on all at one time but upon some in infancy others in youth is because the cause that produceth diseases is not easily bred in all ages The Epilepsie seizeth upon infants the Gout upon old folk but commonly the hereditary disease comes at thirty because that age useth to heap up the causes of that disease But it is against experience when Severine brings the continuity of diseases from Homogeneal roots and the intermission of them from heterogeneal roots For the cause of continuity and intermission is divers as we shewed in Feavers But this cast him into many absurdities by supposing that diseases arise onely as fruit from Trees He hath many absurdities but this is worst because in diseases he takes from Nature the government of the body but he speaks contrary to himself and to experience Thus It is the proper faculty of all vital Elements not to endure any strange thing in their Region but they expel all contraries by force Right for Nature doth not only her duty in health but in sickness Therefore Hippocrates saith well 6 Epid. that Nature is the Physitianess which is not ment of the Nature of Medicines as Chymists interpret but of the body For while Nature opposeth a disease as an enemy we must not despair of cure and the Crisis comes by Natures benefit which to impute to Medicines is foolish Nor is Paracelsus constant in Prognosticks Lib. 1. de orig morb c. 8. Lib. 6. param in sine in scholijs for he saith all diseases without exception are curable though they be from the birth because if venom be in Nature it is to be cured Elswhere he saith some diseases are uncurable as the Leprosie Therefore this is the question whether all diseases are curable First it is a wonder that Paracelsians should die so soon when they defend all diseases to be curable why do they not prove it in themselves The vulgar is governed by opinion and fair promises but not the Learned Moreover they erre in counting the Leprosie Epilepsie Dropsie and Gout curable which Galen saies are uncurable For they are not alwaies curable nor uncurable but some are of themselves so others by accident Of themselves they are uncurable when their Nature is such that no art of man can help in any patient and when there never was an example of cure They are uncurable by accident when there are remedies and by Nature they are curable and in some they are cured though in this or that patient they are not cured because somthing happens which makes it impossible Therefore the Epilepsie Dropsie and Gout are not well referred to discases of themselves uncurable Galen mentions some Lepers that were cured with Vipers and Treacle Parte 4. disp contra Paracel And Galenists have cured the other as Erastus shews and daily experience confirms and only by Galenical Physick Yet I deny not that there is great power in Chymical Physick in such difficult diseases but it is as impossible for the Chymists as for the Galenists to cure all Leprosies Epilepsies and Dropsies and it is as impossible as to raise the dead The reasons they bring for the cure of all diseases are of no force For though there are in Nature all things necessary for pleasure and necessity and God could make Medicines against all diseases as our Savior cured them that were otherwise incurable and raised the dead yet it follows not that God is envious for not making them Nor doth it follow that though God gave a remedy against eternal death that he also hath given a remedy against all diseases diseases and death are the punishment of sin therefore though God of his mercy hath given a remedy against eternal death yet he is not enviious nor unjust that he hath not given remedies against the first death and all diseases Read Bruno Seidelius of incurable Diseases Chap. 18. Of Medicines and the Method of Curing PAracelsus valued not diet as appears by his Practise for he drank with his patients nights and daies and said he cured them with a full belly But