Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	cold_a	hot_a	moist_a	1,558	5	9.6254	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A42502	Pus-mantia the mag-astro-mancer, or, The magicall-astrologicall-diviner posed, and puzzled by John Gaule ...; Pys-mantia the mag-astro-mancer	Gaule, John, 1604?-1687.	1652 (1652)	Wing G377; ESTC R3643	314,873	418

is the proximate cause in all arbitrary actions how can they prejudge of that Unless they take upon them to know the heart with its intentions and affections And if they could know it for the present yet how can they doe so for the future And indeed how is it possible for them to determine upon that which is indifferent and indeterminate in it self 9. Whether the causes of meer accidents and contingents be internall or externall If internall then either in a mans rationall will or in his naturall temper If in his will how come the Stars to necessitate that free faculty If in his temper such a disposition is easie to be foreseen without a Planetary Prognostication If externall it is either God or the Creature If God he is free to work both without the starres and against them If the creature how comes it to be comprehended in a particular constellation and so as prognostication may be made thereby 10. Whether the Stars work upon mans body mediatly or immediatly If immediatly how doe they that without a divine and infinite power If mediatly or by means sc of the ayr c. then whether the affections of the Stars be not varyed through the various affection of the ayr or means and whether the dis-affection or indisposition of the ayr or means may not hinder and prevent both the operation of the Stars and the discerning thereof 11. Whether the Planets be imperiall or ministeriall operators and effectors If they command necessitate enforce us absolutely universally what is become of our naturall liberty and free-will in all humane actions what praise have we for our well-doing and deserving among men what excuses have we not for our errors and offences both against God and men If they serve us why go they about to proclame us destinated to their fatall slavery 12. Whether there be any kind of necessity as touching the astrologicall predictions of sydereall effects If an absolute necessity how can a divine power prevent them If a Physicall necessity how are they so the naturall and ordinate causes of voluntary and free actions If a necessity of consequence By what certain causes and reasons doe they argue demonstrate and conclude it to follow 13. Whether the Planetary influences doe cause and rule nature and temper or else doe they only work upon it as they find it and so follow it If the first how can they be exempted or excused from being the Authors of their spoken-of Malefices and malignities Or how can they put off these to the disposition of the matter they work upon 14. Whether any thing can be determinatly prognosticated or predicted from the Stars being but universall causes at most the particular causes not considered Nay may not a truer and safer prediction be made from the particular causes the universall not considered Doe not severall creatures and severall seeds bring forth severall things for all the same conjunction or constellation 15. Whether the remote causes the most that the celestiall bodies can be may not in naturall generation constitutions complexions tempers humours both be directed and succoured and also corrected and prevented by the proximate causes yea and in other matters by externall and adventitiall causes by rationall and voluntary causes how much more by the prime cause of all 16. Whether the Planets have either actually and formally in themselves or virtually and effectively upon others those prime elementary qualities of hot cold dry moyst especially in such different measures and unequall degrees as to make some of them benign others of them malign in their influences and operations For all the Planets are but of one kind of substance and one kind of light all of them as they say themselves borrowing their light from the Sun why therefore should they not all be of one kind of influence and one kind of operation Since they have the same light in which is their main efficacy albeit in severall degrees why should they not have the same effects albeit in severall degrees 17. What are those influences of the Stars motion light or elementary qualities or else some occult insensible vertues sympathies antipathies c. And how operate they upon these inferior bodyes Generally or particularly simply or mixtly solitarily or conjunctly actually or potentially formally or virtually mediatly or immediatly instantly or successively partially or totally who can directly tell 18. Whether such Influences as Astrologers ascribe to the Stars be not contrary to the nature and understanding of causes viz. Such influences as proceed not from their naturall substance nor inherent quality but from their imagined aspects and supposed if not feigned conjunctions Such virtuall influences as must be made to operate clean contrary to their formall qualities Such influences as they make to be efficacious from the fictitious figure of the Planets Such influences as the antient pure Philsophers and Astronomers once dream't not of but are the dreams of later Planetarians or Magicall Astrologians Such influences as wherby they would pretend to deep insight and profound learning but in truth make no other advantage of them than as a painted plea of blind and lazy ignorance I say ignorance as indeed inhibiting the strict inquiry of all proper causes For aske them how come the Stars to work thus and thus upon inferiour bodies why say they by their influences And what are these influences Nay if you cannot conceive them in the grosse they cannot precisely discover them Unlesse you will be contented to have an obscure thing described by a thing more obscure Are not the true causes in occult qualities and in natures mirables all put off to more occult influences Why doth the load-stone draw the Iron why by reason of some Starry influence Why doth the little Remora stay the massy Ship Why by reason of some Starry influence Why are there such antipathies betwixt creatures such vertues of minerals and herbs plants stones such colours figures resemblances c Why all is by reason of some Starry influence And if you aske after any other cause or reason for these and many the like you may for them go seek it out your self 19. Whether the Magicall Astrologer make not himself to be the chief cause of the Stars influencies and their efficacies For if he hath not a power to compose them so as they may bee most suitable to his own purpose why then both practises and teaches he to make such a Sign or Image under such a Constellation to such intents To make choice of such a Star Sign Ascendant Aspect c. and then the Figure thus disposed the Stars impress streight-way and operate by resemblance to the desired end How shall we beleive it now that the Stars have a power over our wils when thus they make their own wils to have a power over the Stars 20. What certain effects or Prognosticks of those effects are to be made from the Stars in as much as their strengths and validities depend

the temerity of calculating numbers given boldness to the impiety of canting or enchanting numbers by which they have pretended and boasted of force and power even over the Starres themselves And what a frivolous distinction is it in ascribing efficacy to distinguish betwixt sensible and rationall numbers Can sense judge of numbers or any thing else but reason only And so betwixt materiall and formall numbers What 's a formall but a meer●aery notion if there be no materiall or thing numbred neither is there more than one simple formality of all numbers and that 's a recess from unity or rather excesse of it And if one formality why therefore not one efficacy 53. VVhether the Jewish and Paganish Astrologers have been exact in the computations of times And if time be not exactly computed where will the Planetarian Prognosticator and the Genethliacall Presager begin his Calculation But indeed hath not God therefore concealed the exact computation of time from the beginning of the Creation and reserved it solely to himself that so he may put all audacious Calculators and Prognosticators to silence and confusion 54. VVhether the motions mensurations computations especially the mutations of time and things in time and yet more especially their significations and Predictions are to be disputed and discoursed Astrologically and not rather Theologically since Thelogie teaches the right use and Astrologie but the vile abuse of them all 55. VVhether Astrologie so much of it as may be lawfull or usefull viz. in the observing of times and seasons for Navigation Medicine Husbandry and such like occupations and actions be not really a part of Physicks or naturall Philosophie rather than Astronomie And therefore why doe they not rather seek to inform our understanding and confirm our judgement by sound and plain Physicall reasons than only impose upon our faiths and conjure and charm it by strange and not pure Astronomicall termes 56. Whether all their signall Prognostications even in Physick and Husbandry as blood-letting in such a Sign gelding cattell in such sowing and planting the Moon being so and so be true necessary and advantagious 57. If their Prognosticks so often fail them and abuse the world about the changes of weathers and seasons hot cold dry rainy windy c. for which there may be some naturall cause and probable conjecture who will believe them in Divining and Predicting such accidents and events as belong not to their art 58. Whether the proper matter subject or object of divining Astrologie be the celestiall Spheres and orbs yea or no In as much as the Soothsaying artifice is presuming to act upon Angells Spirits Souls Religions States rationalls animalls vegetables inanimates mineralls artificialls yea and busies it self with superstitious and supercilious observations and conclusions about actions and accidents from the most excellent to the most ignoble of them Is not an Artist then a John of all trades For surely the art must either be all arts or else no art at all 59. Whether a Rabinicall tradition Cabbalisticall fancy a Platonicall idea a Paganish superstition a Phreneticall Enthusiasm a presumptuous faith a legendary authority a prentices Arithmetick an illogicall Rethorick a vain speculation a paradoxall assertion a depraving adulteration a sacrilegious detorsion a catachresticall hyperbolicall ratiocination ambiguous equivocation affected decurtation or sophistication of expression a prophane asseveration an arrogant boasting of their own learning and an odious undervaluing of all others be powerfull and sufficient to make Magick and Astrologie arted and arrant magick and astrologie not only of prime-materiall non-entities aenigmaticall oracles obstruse hieroglyphicks chimicall and chimericall sperm and chaos preternaturall mirables occult antipathies impertinent curiosities diabolicall injections prestigious impostures and sorcerous practices but also of Divine operations Angelicall offices coelestiall influences naturall instincts intellectuall notions rationall faculties artificiall experiments casuall accidents extraordinary revelations sacred inspirations spirituall illuminations propheticall predictions parabolicall significations dogmaticall sentences gracious promises legall types evangelicall mysteries religious services morall manners politick affaires arbitrary actions heroick motions common conversations and indeed what not 60. Whether all the presaging Science let them make never so much of it be any more than a meer conjecturall imagination And such an imagination of a Diviner whose efficacy oft-times depends more upon anothers imagination than upon his own For what can he out of all his art inquire of concerning thee unlesse thou out of thy curiosity inquirest of him first And what is he able to effect for thee unless thou believest If thou proposest it not can he tell for what particular cause thou commest to him which way can our secret intentions be made known to others but either by our own information Gods revelation or the Devills suggestion 61. Whether an humane prudence that I may say nothing of an illuminated discretion I say an humane prudence studying men expert in affaires observant of times and manners mindfull of providence in the gubernation of the world and fearfull of impending judgements and just deserts may not make a more probable conjecture and utter a more likely omination of mutations and future events both publike and private than the Sciolist or the Artist with all his Magick and Astrologie 62. What difference betwixt some of the Artists Almanacks and Ephimerides and an Erra Pater or the Sheepheards Kalender and in which of them is more superstition and futility to be found 93. Whether the Mathematicall masters Proselytes and Parasites so immoderatly and immodestly idolatrously and blasphemously extolling preferring admiring and adoring their own art have not the rather betrayed it to censure infamy derision and contempt not only in the judgement of all good and wise but of all moderate and indifferent men Wherefore then doe they so ●insolently inveigh against the ignorance and stupidity of all such as they say detract from it when it is confest among themselves that he is of all most ignorant of it that attributes most to it and that indeed their own arrogance and temerity have exposed it to more contumely and detestation than all others envy and detraction 64. How many Arch-magicians and Astrologers have either ingeniously or anxiously confessed and condemned their own art or Science for worse than the Vanity thereof CHAP. VI. 6. From the obscurity of Originall 1. WHether the vertue or viciousness profit or perniciousness dignity or obscurity lawfulness or unlawfulness of an Art or Science may not well be argued from the primordiall cause Infuser Suggester Inventer Institutor and Author of it 2. Whence ariseth the very name of a Magician whether from these or those Nations Cities Towns Countries Languages Professours Sects Religions Derivations interpretations Who of the Magicians themselves is able precisely to define 3. Whether the name of a Magician be derived from Latine Greek Hebrew Syriack Arabick Chaldaean Aegyptian Persian c. and whether those derivations that seem to be accepted in the good part and to import any