Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	believe_v	great_a	see_v	1,615	5	3.0323	3	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A28430	Anima mundi, or, An historical narration of the opinions of the ancients concerning man's soul after this life according to unenlight[e]ned nature / by Charles Blount, Gent.	Blount, Charles, 1654-1693.	1679 (1679)	Wing B3298A; ESTC R18935	47,250	120

dum mori post mortem timent interim mori non timent ita illis pavor fallax spes solatio redivivo blanditur Whereby it appears that in things which Nature hath not made our Reason capable of foreseeing as is the Souls future estate there strong belief is not alway a sign of Truth For in some cases who so bold as blind Bayard There never was any Sect so sottish and false but may boast of its Martyrs Let this be understood of corrupt unenlightned Nature that we may not confound Christianity with Paganism Many good men have died to justifie what Vaninus died madly to oppose so contrary are mens perswasions Some of the Aegyptians died fighting for the Deity of Garlick others for the Deity of Onions so that a mistaken Martyrdom rather betrays the easiness of the Party than the truth of his Cause For to believe otherwise were to do too great an honour to those Atheists or Hereticks who have suffer'd for their Irreligion under the Laws of Christianity The Apostles suffer'd for the truth of what they saw with their own eyes whereas many of the Heathens did but like Knights of the Post affirm the verity of things they knew not only had receiv'd by a Traditional hear-say from others whose vain Opinion of their great knowledge fill'd them with pride as being the only men which knew the secrets of Heaven like Aesop's Conjurer they pretended to know all things which were done in Heaven and Earth but was ignorant that his own House was on fire at home XVI The two primitive Essentials which constitute all compounded things were by the Ancient Greeks term'd Psyche and Hyle that is Spiritus and Materia Soul and Body Both these they held as consider'd in their single Natures to be from all Eternity and to continue to Eternity which together united in one Infinite they held to be God whom they believ'd to be Maker of the World Not by operation from without as a Cook makes a Pye of several materials which he hath gather'd together and being no part of him can after it is made subsist without him but by inoperation rather resembling the Soul in a living Creature which by its intrinsick plastick vertue forms the Animal with all its faculties and parts both internal and external not being able to subsist without that Spirit which did first animate and inform it however perform'd with no less trouble and concern to the Anima Mundi than the hairs of our head are to us and to this inoperation of the Divine Nature Virgil alludes saying Principio Coelum ac Terras camposque liquentes Lucentemque globum Luna Titaniaque astra Spiritus intus alit totamque infusa per artus Mens agitat molem magno se corpore miscet This I say was an opinion generally receiv'd among the Heathens only the wiser sort so reputed asserted that God made all things of nothing but Himself whom they acknowledge to be Infinite and therefore could not imagine that there were any other real things besides him supposing that if there were then God must have been but one eminent thing among many others which to speak or think might be esteem'd as great and sottish a blasphemy in Philosophy as Religion and to this purpose Lucan speaks Iupiter est quodcunque vides c. Also Ovid Praesentemque refert quaelibet herba Deum But the absurdity of this Opinion is already by several ingenious Pens made known unto the World As 1. If every thing be God or a portion of God some parts of the Deity must perceive what others do not 2. Several parts of the Deity as Stones Metals c. must be void of understanding 3. Idolatry were no crime but only an amicable officiousness in one part of the Deity toward another To which purpose Athenagoras writes saying If God and Matter be the same thing under various appellations then were it no less than Impiety in us to deny Divine honour to Stones Trees or Metals Lastly there would be no such thing as Virtue or Vice Pain or Pleasure unless you will make God to commit the one and suffer the other XVII Now they who held this vain Opinion term'd every Creature especially Man who is esteem'd the most excellent of all others a Microcosm or little World as composed of Psyche and Hyle Also Moses hath been thought to intimate as much in saying That in the beginning of the Creation the Spirit moved upon the Waters for so the Rabbins and Cabbalists expound him They say it was the Ruah Elohim viz. the Spirit of God which moved upon the Waters Hippocrates seems likewise to agree with this Doctrine asserting the beginning of Sublunary things to proceed from Fire and Water But Moses who was skill'd in all the Aegyptian Learning alludes perhaps to their Hieroglyphicks wherein the figure of an unit signified God as a Cypher stood for a Non-entity i. e. for Nothing the character of Ten did signifie the World and in the old Hebrew Characters as in our modern Figures of a different shape the figure of an unit placed before a Cypher signified Ten by which was meant the World as I said and hereby they express'd that God made the World of Nothing And perhaps in further conformity herewith he is said to make Man more excellent than other Creatures after his own Image that is not in outward Effigies or Features of face and limbs but as the Universe composed of Spirit and Body And so they held the World to be consisting of a Being partly corporeal and visible and partly spiritual and invisible the visible or material part by reason of its more or less gross and solid corporeity is of it self more or less unfit for motion but properly capable to receive the impulses of the more active spiritual part And thus in the little World of Man as long as his Spirit remains in him it quickens his gross Body carrying it up and down from the remotest parts of the Earth contriving many projects and working great things however in a moment after that Spirit is gone the Body is left a dull putrid piece of Earth and all his Thoughts perish XVIII But here give me leave to Montaignize and so far to digress from my subject as to acquaint you with a great dispute which happen'd among the Ancients concerning Motion for although as I lately told you there were some who thought the material part of the World unfit for motion yet there were others of a contrary sentiment and from hence arose the dispute concerning the motion of the Earth Aristotle Ptolomy and Tycho Brahe h●…ld that it was immovable especially the two former because they saw the Sun rise in one place and set in another as also their Houses stand in the same place to day as they did yesterday they thought it an infallible truth that the Sun danced about the Earth whilst that stood still to receive its Salutation In opposition to