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A51316
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The second lash of Alazonomastix, laid on in mercie upon that stubborn youth Eugenius Philalethes, or, A sober reply to a very uncivill answer to certain observations upon Anthroposophia theomagica, and Anima magica abscondita
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More, Henry, 1614-1687.
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1651
(1651)
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Wing M2677; ESTC R33604
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80,995
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216
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was once Childish Ignorant Proud and Passionate when he is well cured of those distempers We are what we are and what is past is not and therefore is not to afflict us But he that is more anxious concerning Fame then Vertue and seeks onely to seem a gallant and invincible thing to the world when in the mean time his mind is very weak and vulnerable I know my Eugenius is so wise that such a man as this will seem as irrationall to him as if one having by ill chance cut his shinne he should be lesse solicitous about healing of his legge then mending of his stocken FINIS An Index of the generall heads and more remarkable passages in the foregoing Reply M Astix his Apologie for his smart Observations upon Eugenius his Anthroposophia Theomagica c. from page 9 to the 14. That to laugh at the follies and defeatments of vain men is lawfull in a Christian p. 14 15 16 Eugenius his Title-page The Man-mouse taken in a Trap censured p. 21 22 Mastix his Answer to two perverse charges of high incivilities gathered out of his Observations from p. 23. to p. 32 His Personall Reasons that moved him to write his Observations p. 35 36 Of Platonisme and of Mastix his Philosophicall Poems his Song of the Soul c. from what Principle they were writ p. 36. to p. 41 Of the Philosophy of Des-Cartes how far above all other naturall Philosophyes and yet how short of that noble divine universalizing Spirit in Christianity and Platonisme p. 41 42 43 44 A zealous Invective against the Atheists of these times wherein sundry causes of Atheisme are glanced at p. 44. to 48 Mastix no Enthusiast but speaks according to the faculties of a man actuated by God p. 48 A description of an heavenly Dispensation upon earth farre above either Prophecie or Miracle p. 39 40. and 49 50 Whether there be any Essentiall definitions of Substances and in what sense p. 57 58 59 Whether the Peripaleticks conceit God to have made the world as a Carpenter makes houses of Stone and Timber p. 59 60 61 Eugenius his vizard of high affected Sanctimony fallen off all the people laugh at him p. 63 64 The ridiculous Analogies Eugenius makes between his World-Animal and an ordinary Animal p. 65 66 The flesh of his World-animal confuted p. 66 67 The pulse of his World-animal confuted p. 67 68 Of Rarefaction and Condensation and of the miraculous multiplication of the Superficies of bodie p. 70 71 72 The Respiration of his World animal confuted p. 72 73 74 That a Pair of Bellows is an Animal according to Eugenius his Zoography p. 75 76 The vitall moysture of his World-animal confuted p. 77 78 The Animal Spirits of it confuted p. 78 79 The causes of the Flux and Reflux of the Sea and that it cannot be the Pulse of his World-animal p. 81 82 83 Mastix his Philosophicall Poems censured and defended p. 85 86 87 Reminiscency no Argument for the Preexistencie of the Soul p. 88 89 90 A large Demonstration that that Matter which Eugenius asfirms he hath often seen and felt is not the first Matter of all things from p. 91. to p. 97 His Assertion that Aristotles first Matter is in Nature neither {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} nor {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} confuted p. 101 102 Eugenius his Ridiculous division of an Idea into one part p. 104 A supply made to this hopping distribution out of Philo the few p. 105 106 That Eugenius doth so surround the Masse with his â—mpyreall substance that there could be no Morning nor Evening as Moses text requires p. 107 That the Scripture speaks according to outward sense and vulgar apprehension proved by sundry passages of Scripture and Testimonies of learned Men from p. 109 to 113 That the Extent of the world according to Moses David c. is but to the Clouds or thereabout very fully and largely demonstrated and so consequently that there is no room for Eugenius his interstellar waters in Moses his Text unlesse he will make them all one with the Clouds or Vapours that be coagulated into Rain from p. 113 to p. 120 Eugenius his grosse Mistake concerning Orbs and Epicycles venting three absurdities in one Assertion p. 121 122 123 124 In what sense Mastix said in his Observations that Epicycles were too big to be true p. 125 That Rarefaction and Condensation according to the Schools implies a Contradiction p. 128 What a miserable layer of fundamentalls of Sciences Eugenius is And in particular of his Magnet p. 129 130 S. Johns new Heaven and new Earth how Mastix would interpret it and how Magicus p. 132 133 Aristotle taxed of Sodomy p. 134 135 His Hymne in honour of Hermias and his doing the same Rites unto his whore when he had married her that the Athenians did to their Goddesse Ceres Eleusinia p. 135 136 The naturall shame in men of obscene matters notoriously discovered in the story of Osiris and Typhon and that this shame is a signe that there is a certain conscience or presage in the soul of man that a better condition belongs to her then this in the body p. 137 138 That the soul of man is not propagated as light from light p. 140 141 142 That Eugenius doth plainly assert that blind men see in their sleep p. 143 That there is not a Sensitive Spirit distinct from the rationall soul in a man p. 144 145 146 147 How long Mastix was making his Observations upon Eugenius his Magicall Treatises p. 149 150 Eugenius so unlucky in his Poeticall Encomiums of Oxford that whereas he intends to praise he seems to abuse that learned and well-deserving Universitie p. 153 154 That the very substance of a thing cannot be known p. 161 162 163. The union betwixt the flame and the candle not at all to set out the Union of the soul and body to any Philosophicall satisfaction p. 164 165 That the soul is not Intelligent fire proved by sundry Arguments p. 166 167 c. From her Organization of the body p. 167 From her Information p. 168 From Spontaneous Motion p. 168 From Sensation p. 169 to 174 From Memory p. 174 From the Souls Immortality acknowledged by Eugenius p. 174 175 The bare point of Mastix his argument against Magicus his mysterious chain of light more plainly discovered p. 177 178 Eugenius his foure arguments to prove that the Seminal Forms of things are understanding Agents propounded and confuted from page 178 to 181 What a Ritio Seminalis or Seminall Form is according to Plotinus and the Platonists p. 179 180 Mastix his exception against Eugenius his definition of the first Principle of his Clavis magica proved to be as solid as merry p. 181 182 Whether the Starres receive any light from the Sun p. 183 Mastix his friend â— T. vindicated p. 186 His favourable conjecture of the Authour of Magia Ada mica p. 188 His power of discovering Impostures parallel'd with Apolionius us p 189 His Victory Trophey and Inscription p. 190 His Oration to the Men of Ephesus p. 190 191 c. A description of a threefold Dispensation under which Christians are from p. 191 to 197 The first Dispensation p. 191 192 The second Dispensation from p. 192 to 195 What is the way to be delivered from the Impostures and Fooleries of the second Dispensation p. 195 196 The third Dispensation or second Covenant p. 196 197 In what sense Mastix is Puritane or Independent p. 197 That he is above all Sects whatsoever as Sects as being a mere Christian p. 197 198 The Transfiguration of his inward man into a breathing Colosse speaking from Heaven and reminding all the Inhabitants of the Earth of the true cause of their perpetuall Miseries and Calamities p. 199 That Mastix is no Enthusiast for all this but that it is onely the Triumph of the Divine Light in his Rationall Spirit striking through his exteriour faculties and moving his very body with coldnesse and trembling p. 200 His friendly and faithfull Monitions to Eugenius freely discovering to him the true causes of his being defeated in his great Designes upon Fame and Knowledge from p. 200 to 204 That a wise man will not onely not be hurt but be profited by his Enemie p. 205 c. Errata Page 106. line 3. read {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} page 125. line 9. read Deferents page 145. line 7. read glasse page 147. line 23. for in the highest read the highest page 160. line 20. read {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} page 177. line 3 4. read kind of attractive
generally in Men and Women that are not either Heroically good or stupidly and beastly naught a kind of shame and aversation in the very naming of these things that it is a signe that the soul of man doth in its own judgement find it self here in this condition of the body as I may so speak in a wrong box and hath a kind of presage and conscience that better and more noble things belong unto it ese why should it be troubled at its own proclivity to that which is the height and flower of the pleasure of the body as they that are given to this folly do professe {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} To this sense What life what sweet without the golden tie Of Venus dead to this streight let me die But that there is a naturall shame of these acts and the propension to them that story of Typhon in Diodorus Siculus is no obscure argument For when he had murdered his brother Osiris that he might more sacramentally bind to him for his future help and security his twenty foure Accomplices in this act he hew'd the body of his brother into so many peices but was fain to fling the {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} his Pudendum into the river they every one being unwilling to take that for their share So much aversation is there naturally from these obscenities that even those that are otherwise execrably wicked have some sense of it But I do not speak this as if Marriage it self were a sinne as well as whoredome and adultery for questionlesse it is permitted to the soul in this case shee 's in But if she be not monstrous and degenerate she cannot but be mindfull that she is made for something farre better Observ. 33. To this observation thou answerest like a man with reason and generosity and with a well beseeming wit how unlike to thy self art thou here Anthroposophos Observ. 34. I perceive by thy answer to this observation thou art not at all acquainted with Ramus what ere thou art with the Schoolmen but I passe over this and come to what is of more moment Page 71. line 19. This is one of your three designes Yes it is one of those three designs I tax'd you for in the beginning of my Observations And here I make it good out of your own text Anthroposophia pag. 33. line 1. These are your words And now Reader Arrige aures come on without prejudice and I will tell thee that which never hitherto hath been discovered What can be more plain if you will but prick up your eares and attend to what you say your self But now I have discovered that this is but a boast of yours concerning a known Notion among the Christian Platonists you begin to pluck in your eares and confesse your self a Plagiary In the rest of your answer you do but teach your Grannam to crack nuts I go on Magicus to the next Observ. 35. As a flame of one candle can light a thousand candles more Your answer then to this Observation is this That the soul is propagated as light is from light That there is a multiplication without decision or division But for thine and the Readers fuller satisfaction I shall answer thee here as thou somewhere demandest in the verse of Spencer but in the reason and sense of More out of these four Stanzaes in my Canto of the Preexistency of the Soul Wherefore who thinks from Souls new Souls to bring The same let presse the sunne beams in his fist And squeeze out drops of Light or strongly wring The Rain-bow till it die his hands well prest Or with uncessant industry persist Th' intentionall species to mash and bray In marble morter till he has exprest A Soveraine eye-salve to discern a Fay As easily as the first all these effect you may Ne may queint Similes this fury damp Which say that our souls propagation Is as when lamp we lighten from a lamp Which done withouten diminution Of the first light shews how the soul of man Though indivisible may another rear Imparting life But if we rightly scan This argument it cometh nothing neere To light the lamp 's to kindle the sulphureous gear No substance new that act doth then produce Onely the oyly atomes't doth excite And wake into a flame But no such use There is of humane Sperm For our free sprite Is not the kindled seed but substance quite Distinct there from If not Then bodies may So changed be by Nature and Stiffe fight Of hungry stomachs that what earst was clay Then hearbs in time it self in sence may well display For then our Soule can nothing be but bloud Or nerves or brains or body modifyde Whence it will follow that cold stopping crud Hard mouldy cheese dry nuts when they have rid Due circuits through the heart at last shall speed Of life and sense look thorough our thin eyes And view the Close wherein the Cow did feed Whence they were milk'd grosse Py-crust will grow wise And pickled Cucumbers sans doubt Philosophize Observ. 37. Bid adiew to thy reputation Mastix Well now I perceive that thou thinkest that thou hast hit the nail on the head indeed But all that thou dost or canst collect from what is in my Preface to the Canto concerning the sleep of the Soul is but this that whether we see or imagine that both of these are but the very Energie of the Soul and that the Soul doth not nor can perceive any thing immediately but her own Energie But what of all this It doth not thence follow that the inward outward sense is all one but only unitate genericâ no more then if I should say that to be an Animal is but to have corporeal substance life and sense it would thence follow that an horse and a man are all one Look thee now Magicus how I have passed through this huge Mound and Bulwark of thine with as much ease and stilnesse as a gliding Spirit through a Mud-wall I will onely look back and laugh at thee Magicus for a man of no Logick But if any man doubt whether thou saist blind men see in their sleep it is apparent that thou doest For in thy Anthroposophia Page 40. line 1. thou saist That the visible power is not destroyd as is plain in the dreams of blind men Here if thou knowst what thou saist thou arguest from the effect to the cause from the operation to the faculty but is the operation of the Visive faculty for thou dost barbarously call it visible any thing else but seeing therefore thou dost plainly assert that blind men see in their sleep It would be well if they could walk in their sleep too for then they would scarce have any losse of their eyes Observ. 38. Magicus I do not altogether contemn the Symboles and Signatures of nature but I believe that Euphrasia or Eye-bright that hath the