Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	work_n	work_v	world_n	448	4	4.4998	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A51300	Enthusiasmus triumphatus, or, A discourse of the nature, causes, kinds, and cure, of enthusiasme; written by Philophilus Parresiastes, and prefixed to Alazonomastix his observations and reply: whereunto is added a letter of his to a private friend, wherein certain passages in his reply are vindicated, and severall matters relating to enthusiasme more fully cleared.	More, Henry, 1614-1687.; More, Henry, 1614-1687.	1656 (1656)	Wing M2655; ESTC R202933	187,237	340

is the bare point of my reason which I covered with a double comparison viz. from the greater number of the lincks of a Chain preponderating the lesse number and from the greater portion of Earth prevailing over the lesse as in that instance when a clod taken from the earth and let go in the free aire the earth commands it back to it self again according to that conceit of Magnetisme And here the argument was à pari not à specie and there may be a collation of parity even in contraries And your ignorance of that Logicall Notion hath inabled you to rayl so much and speak so little to the purpose on this Observation as any Logician may very easily discern Observation 13. Page 103. line 14. Answer if thou darest to any one of these Questions Assure thy self Eugenius I can give a very rationall answer to every one of them But for thy sake I think fit to answer none of them But what is in my Philosophicall Poems will salve them all I will now rather examine what force of Arguments you have to prove that that which orders Matter into shape and form is Animadversive and Intelligent Your first Argument is that if there were no Animadversion in the Ratio Seminalis or call it what you will that shapes the Matter into Form the Agent would mistake in his work Secondly That he would work he knew not what nor wherefore and that therefore all Generations would be blind Casualties Thirdly there would not be that Method infallibility of Action nor proportion and Symmetry of parts in the work Fourthly and Lastly That there would be no End nor Impulsive cause to make him to work To all these unsound Reasons I have already answered very solidly and truly That the force of them reached no further then thus That the Ratio Seminalis must at least proceed from something that is knowing and be in some sense Rationall but not have reason and animadversion in it self And this is the opinion of Plotinus Marsilius Ficinus and all the Platonists that I have met with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Ennead 2. lib. 3. To this sense For the Ratio Seminalis acts in the Matter and that which acts thus naturally neither understands nor sees but hath onely a power to transform the Matter not knowing any thing but making onely as it were a form or shape in the water And Ficinus compares this Ratio Seminalis to an Artifice cut off from the mind of the Artificer and made self-subsistent and able to work upon prepared matter but without knowledge as being disjoyned from all animadversive essence This is the right notion of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And this fully takes away the force of all your Arguments For these being divine art imbodied in Nature and Matter and working naturally they will First Mistake no more then a Stone will in its journey downwards or the Fire in its course upward which go alwayes right if no externall obstacle hinder them And these will work right if the Matter be duly prepared Secondly Though they work they know not what yet they work right in virtue of that cause from whence they came the divine Intellect and their operation is no more casuall then the ascent of Fire and descent of Earth for it is naturall Thirdly This third falls in with the second and the same answer will serve both Fourthly There is an Impulsive cause and End of their working though unknown to them yet not unknown to the Authour of them As in the orderly motion of a Watch the Spring knows not the end of its Motion but the Artificer doth Yet the watch moves and orderly too and to a good End But this fourth falls in also with the second or first And you see now that they are indeed all fallen to nothing at all So easily is Confidence overcome when unbacked with solid Reason Observation 16 19. Page 107. line 5. Did ever man scribble such ridiculous impertinencies Never any man before Eugenius Philalethes But why will you scribble such stuff Phil. that will put you to the pains of reproaching of it when you have done My exception against your definition of the first principle of your Clavis was as solid as merry For One in one and One from one is no definition of any one thing in the world For definitio or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a bounding and limiting what you define But here is no bounds nor limits at all For every thing that is is One in one and One from one viz. in one world and from one God And then in your other attempt this way to define it A pure white Virgin walking in shades and Tiffanies is a meer foolery in Philosophy and teacheth nothing but that your fancy is very feminine Now in answer to all this you contrive two ridiculous paralogisines and then laugh at them when you have done Page 108. line 8. Made their God Iupiter an Adulterer And you Eugenius bestow a wife on the God of Israel and make her after an Adulteresse and then call me blasphemous for deriding your folly Page 109. line 14. Which thou dost blasphemously call pitifull services Yes Philalethes And I ought to call them so in comparison of that high good that is intended to us by Scripture They are pitiful things indeed in comparison of that And thou art a pitifull fellow to make an Independent of that hast no more wit nor Christianity in thee then to call this blasphemy But a man may easily discern how religious thou art though by Moon light at the latter end of the 110 page where thou dost display thine own Immomodesty by talking of displaying of Petticotes Observation 20. Line 5. The Starres could not receive any light from the Sunne Now you shew how wise you are in straining at so high a Philosophicall notion I tell thee Phil. the Starres cannot receive any light from the Sun no more then this earth can from one single starre For the Sunne to our sight at the distance he is from the fixed stars would seem no bigger then they if so big For according to the computation of Astronomers the stars of the first magnitude are really far bigger then the sunne yet you see how little light they impart to the earth and how very small they appear to us And yet the lively vibration of their light shews plainly that it is their own not borrowed So that it is plain that if the Sun and Starres be Man and Wife this immense distance makes them live in a perpetuall divorce Observation 26. Line 17. Now at last Reader he perceives his errour and grants it no death but a change Therefore there needed none of your Correction And I wish you could of your self perceive yours too that you may need none of mine But I perceive by what follows here thou dost not know my meaning by Spiritus Medicus Which I pardon in thee thou dost so

in good sadnesse Philalethes is not all this that you tattle in this page a mere vapour and tempestuous buzz● of yours made out of words you meet in Books you understand not and casuall fancies sprung from an heedlesse Brain Is it any thing but the activitie of your desire to seem some strange mysterious Sophist to the World and so to draw the eyes of men after you Which is all the Attraction of the Star-fire of Nature you aim at or can hope to be able to effect Did your Sculler or shittle Skull ever arrive at that Rock of Crystall you boast of Or did you ever saving in your fancie soil that bright Virgin Earth did your eyes hands or Experience ever reach her Tell me what Gyant could ever so lustily show you Lincoln-Calves or hold you up so high by the eares as to discover that Terra Maga in AEthere Clarificata Till you show your self wise and knowing in effect give me leave to suspect you a mere ignorant boaster from your Airy unsettled words And that you have nothing but fire and winde in your Brains what ever your Magicall Earth has in its belly Observation 35. Pag. 51. Lin. 6. He can repeal in particular Now Anthroposophus you make good what I suspected that is that you do not tell us any thing of this coelestiall naturall Medicine of your own Experience For you being conscious to your self of being no good Christian as you confessed before and God having not given so full a charter to the Creature but he may interpose and stop proceedings surely at least you had so much wit as not to try where there was so just cause of fear of frustration and miscarriage So that you go about to teach the World what you have not to any purpose learned your self Observation 36. Lin. 27. And who is he that will not gladly believe c. A most rare and highly rais'd notion You resolve then that holy expectancy of the Saints of God concerning the life to come into that fond kind of credulity and pleasant self-flattery Facilè credimus quod fieri volumus and yet you seem to unsay it again toward the end of this Period And we will permit you Anthroposophus to say and unsay to do and undo for the day is long enough to you who by your Magick and celestiall Medicine are able to live till all your friends be weary of you Observation 37. Pag. 52. In this whole page Anthroposophus is very Gnomicall and speaks Aphorisms very gracefully But as morall as he would seem to be this is but a prelude to a piece of Poetick ostentation and he winds himself into an occasion of shewing you a Paper of verses of his If you do but trace his steps you shall see him waddle on like some Otter or Water-Rat and at last flounce into the River Vsk. Where notwithstanding afterward he would seem to dresse himself like a Water-Nymph at those Crystall streams and will sing as sweet as any Siren or Mermaid And truly Master Anthroposophus if that heat that enforces you to be a Poet would but permit you in any measure to be prudent cautiously rationall and wise you would in due time prove a very considerable Gentleman But if you will measure the truth of thing● by the violence and overbearing of fancy and windy Representations this Amabilis insania will so intoxicate you that to sober men you will seem little better then a refined Bedlam But now to the Poetry it self Observation 38. Pag. 53. 'T is day my Crystall Vsk c. Here the Poet begins to sing which being a sign of joy is intimation enough to us also to be a little merry The four first verses are nothing else but one long-winded good-morrow to his dear Yska Where you may observe the discretion and charity of the Poet who being not resaluted again by this Master of so many virtues the River Vsk yet learns not this ill Lesson of clownishnesse nor upbraids his Tutor for his Rustici●y Was there never an Eccho hard by to make the River seem affable and civil as well as pure patient humble and thankfull Observation 39. Lin. 17. And weary all the Planets with mine eyes A description of the most impudent Star-gazer that ever I heard of that can outface all the Planets in one Night I perceive then Anthroposophus that you have a minde to be thought an Astrologian as well as a Magician But me thinks an Hill had been better for this purpose then a River I rather think that your head is so hot and your minde so ill at ease that you cannot lie quiet in your bed as other Mortals do but you sleeping waking are carryed out like the Noctambuli in their dreams and make up a third with Will with the Wisp and Meg with the Lanthorn whose naturall wandrings are in marish places and near Rivers sides Observation 40. Lin. ultima Sure I will strive to gain as clear a minde Which I dare swear you may do at one stroke would you but wipe at once all your fluttering and fortuitous fancies out of it For you would be then as clearly devoid of all shew of knowledge as Aristotle's Abrasa Tabula or the wind or the flowing water of written characters Observation 41. Pag. 54. Lin. 3. How I admire thy humble banks Why be they lower then the River it self that had been admirable indeed Otherwise I see nothing worthy admiration in it Observation 42. Lin. 4. But the same simple vesture all the year This River Yska then I conceive according to your Geography is to be thought to crawl under the AEquatour or somewhere betwixt the Tropicks For were it in Great Britain or Ireland certainly the palpable difference of seasons there would not permit his banks to be alike clad all the year long The fringe of reed and flagges besides those gayer Ornaments of herbs and flowers cannot grow alike on your Yskaes banks all Summer and Winter So that you fancy him more beggerly then he is that you may afterward conceit him more humble then he ought to be Observation 43. Lin. 5. I 'le learn simplicity of thee c. That 's your modesty Anthroposophus to say so For you are so learned that you may be a Doctour of Simplicity your self and teach others Observation 44. Lin. 9. Let me not live but I 'm amaz'd to see what a clear type thou art of pietie How mightily the man is ravished with the contemplation of an ordinary Water-course A little thing will please you I perceive as it do's children nay amaze you But if you be so much inamoured on your Yska do that out of love that Aristotle did out of indignation embrace his streams nay drown your self and then you will not live You are very hot Antroposophus that all the cool air from the River Yska will not keep you from cursing your self with such mortall imprecations Observation 45. Lin. 11. Why should thy flouds enrich those

verses I will only set this one verse of Virgil's against them all Qui Bavium non odit amet tua carmina Maevi Thus you sre how gladly I would rid my selfe of all your foul language and fooleries I have nimbly run through these I shall leap over the rest as so many dirty ditches Your slovenly speeches and uncivil raylings you must seek an answer for them in Billingsgate or amongst the Butchers Nobis non licet esse tam disertis But where you bring any thing that bears any shew of reason with it I will though it be far below me to answer so foul a mouth return what in the judgment of the sober I hope will not fail to be approved as satisfactorie Pag. 4 and 5. In these pages yo● accuse me of very high incivility and immorality And it is an accusation worth the answering especially being set off with that great aggravation of being committed against one that is a Christian. But verily Philalethes I doe not meet with any man now that takes you to be such after this specimen as I call it of your Kainish and unchristian dealing with me whom indifferent judges will not think to have deserved the hundredth part of this revenge I tell thee Eugenius there is no Christian but who is partaker of the holy unction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the divine Nature and of that pure and peaceable love But if thou thinkest thy meer Baptisme will make thee a Christian while in the mean time thy heart is possessed of uncleannesse and hatred which the law of Christ interprets murder the heathen Poet is able to shew thee thy grosse errour in this point Ah nimium faciles qui tristia crimina caedis Flumine â tolli posse putatis aquâ Oh fools and credulou● that think you may By water wash sad guilt of blood away But to the accusation and charge it selfe which is this That I say you are Simon Magus-like a Heated Noddle a Mome a Mimick an Ape a meer Animal a Snail a Philosophick hog a Nip-crust a Pick-pocket a Niggard Tom fool with a devils head and horns one that desires to be a Conjurer more then a Christian. This is the first part of your charge But before I answer to the particulars of it or proceed to the other these two things are to be noted First that you have drained all the sharper humour that was but thinly dispersed through the body of my book into two narrow places that you may make them appear like two angry boyls or malignant pushes in the bodie which if it were done in the soundest bodie that is there would be the like seeming distemper Se●ondly it is to be considered that I did profess that I would put my self in some seeming posture of harshnesse and incivilitie that I might shew you your own real miscarriage to others by imitating and personating the same toward your self But the thing that I contend for now is that this persona●ed incivilitie and harshnesse of mine is nothing so harsh and uncivil as you doe here make it as will appear from the causes or occasional circumstances of this hard language you have thus culled out For to begin with the first You having a designe to seem no small thing in the World and also pretending to Magick how easily● how naturally does it fall into the mind of a man to compare you to Simon Magus in these regards And if you did not walk as all touchy proud men doe as it were with their skins flean off such a light thing as this would not smart nor hurt you so sore Heated noddle That 's the onely mischief of it that it is true and your flame and smoke is as conspicuous as that of AEtna and Vesuvius Quis enim celaverit ignem Enitet indicio prodita flamma suo For who can fire conceal whose flame shoots out And shining shews it self to all about As your heat and fire has sufficiently done especially in this your last against me to your great credit I am sure to mine for you have writ so as if you intended to save me from all suspicion of being mistaken in you A Mome a Mimick and an Ape I onely said that you were more like those then Aristotle And if you distrust my judgement I pray you aske any body else And to call you a meer Animal occasionally in our dispute Whether the world be an Animal or no what rudenesse is there in it worse then this is held no incivility between those two famous Phlosophers Cardan and Scaliger whom your Magisterialnesse has made bold to use at least as coursely as I seem to have used you But you would it seems have the whole Monopoly of reprehension to your selfe And much good may it do you Eugenius My generous liberty of speech has been so well entertained by ●ome in the world that I shall take up that prudential resolution for the future Si populus decipi vult decipiatur A Snail But that a poor snail should stick in your stomach so Philalethes I much wonder at it Certainly as fair as you bid for a Magician yet I perceive you will be no Gypsie by your abhorrencie from this food But a Philosophick Hog There 's a thwacking contumely indeed Truly you are young Eugenius and I pray you then please your selfe if you had rather be called a Philosophick pig But then you would be afraid that some Presbyterian may click you up for a tithe-pig and eat you This is a pig of your own sow Philalethes a piece of your own wit But being a Philosophick pig you may be secure That 's too tough meat for every countrey Presbyter But I prethee Phil. why art thou so offended at the term of Philosophick Hog The meaning is onely That thou wouldst pretend to see invisible essences as that creature is said to see the wind Dos Christ call himselfe thiefe when he says his coming shall be as a Thiefe in the Night Peace for shame Caviller peace Niggard and Nip-crust viz. of your Theomagical notions That 's all I said and I am such a Nip-crust and Niggard of my speech that I will say no more Pick-poket To this I answer fully at Observ. 26. where I shew thee that there being no suspicion at all of any such fact in you it makes the conceit harmlesse and without scurrility And as little scurrilous is that which follows viz. Tom fool with the Devils head and horns For my speaking of it in such such sort as I did implies onely that I look upon you as a merry wag playing the child and fooling behind the hangings and putting out your head by fits with a strange vizard to scare or amaze your familiar comrades and companions And I pray you what bitternesse is in all this But you have made the foulest ugliest vizard for me in this your book and put it on my head to make the world believe that I were both Fool and Devil

so gradually was an Embleme of the proceedings of God when he chastises a nation adding certain reasons out of Aristotles Mechanicks which I had very lately read why those strokes must needs be one heavier then another and the last which represented the hand of God striking to a more signall overthrow if not finall destruction by farre the most heavy of all That this was the Method of God in plagueing a people but that which provoked him to wrath or brought mischief upon them was the want of that life and spirit of Christianity which is the Divine love whereby the eagernesse of the love of the world with all the honours and pleasures thereof is abated and all Christian duties we owe one to another thereby the more easily performed For whereas that carnall love will amount to no more then what is found in wilde Beasts and base Vermin that rake and roven and tear away their prey where ever they can get it pulling it into their own dens and dark holes to provide for themselves and their young ones that better Love which is the Spirit of God communicated to us makes us more universally benigne and kinde desiring and endeavouring the good of all being as ill at ease at the calamity of our Neighbours as if it had hapned to our selves and rejoycing as much in their welfair as if it were our own which assuredly is the indispensable condition of every true Christian and therefore if we were such Christendome could not be embroyled in such warres disturbances and confusions as it has been these many ages To this purpose I spake in my sleep which being no more then I thought oftentimes before while I was awake could seem to me to have nothing in it extraordinary 21. That which may seem most strange to others is the Vision as I may so call it in this dream which would have amused my self had I not remembred that over night I had looked upon the Frontispiece of Ptolomies Maps where my fancy it seems having laid hold on his venerable beard drew in thereby the whole scene of things that presented themselves to me in my sleep And though some may think this dream to be more particularly applicable to what has hapned of late yeares here in England yet no man can demonstrate but that the congruity may be onely casuall Now as occasionally from the Picture of Ptolomie my Fancy was carried into that dream by night so was it also in the day time transfigured into this breathing and speaking Colosse by Eugenius his mentioning of and comparing me with that enormous statue For that the fancy will work of it self without any leave or direction from our superiour faculties is very plain and that as well by day as by night But the difference is that a man awake has ordinarily the power if he think good to curb such Fantasmes when they appear and so I could have done this knowing right well it was but an occasionall fancy but such as would serve my turn to set off that Truth I had to declare unto the World with more force and vigour and therefore I let it go on Nor is there in all this any thing either extraordinary or divine the naturall causes being so apparent to any mans capacity 22. But that Truth which this breathing Colosse uttered to the world is not onely divine but one of the most concerning divine Truths that Christiandome can take notice of For it arises out of the height of that life that is truely and indispensably Christian and without which those happy times which the Prophets have prophecyed of and very good and precious men hope for will never come upon the earth And if that of the Deity that lies hid in men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Philosopher speaks raised it self up more then ordinarily at this bout it producing nothing but a more quick and sensible gust of a truth so sacred and evident to every one in whom the grace of God does abide it cannot amount to that which men call Enthusiasme but is to go onely for a sober and warrantable though a very vehement and affectionate fit of Love and Devotion upon a fuller and clearer impresse or manifestation of the excellency of that Life and Spirit which Christ came to communicate to the world Of which by how much every one does partake by so much the more he will slight the curiosities of Opinions and in this light plainly see that the zeal after a conformity to them does more then any thing hinder the growth of Truth and the advancement of the kingdome of Christ upon the earth For while they have that whereby they may make a show of godlinesse before others they are the more easily retain'd in the estate of Hypocrisie they fancying that they serve God well enough in the promoting of their own conceits and inventions which they shamefully call the Truth of God And besides they hinder that good which sincere Christians may do in the world who have so much the fear of God before their eyes that they will not lie and dissemble for their own advantage and therefore men of least conscience carelesse what is true or false in Religion but very crafty for themselves and that will conform to any thing to mend their livelihood and those that are the most Atheisticall will be able to do this the most exquisitely get into power and place in the Church and so the Wolf having put on the Shepherds coat and taken his crook into his hand very formally tends the flocks of Christ and undoubtedly will give a wonderfull fair account of his office at the last to that great Pastour and Bishop of our souls This therefore that is so intelligible and rationall so manifest and commonly known to all that have made that due progresse in Christianity which they may is not to be held as an extraordinary piece of Enthusiasme but a plain though very zealous declaration of an indispensable Truth 23. That which came the nearest to Vision or Enthusiasme that ever hapned to me was about seven or eight and twenty yeares ago when on a morning in my bed after break of day I heard as I thought a sound of a Trumpet very shrill and piercing the longer it sounded the more shrill and piercing it was so that it pain'd my eare more and more Methought I was then in an open place and in a free Horizon saving that something a thick Mist hundred my prospect but it grew thinner and thinner and an innumerable company of Angels blew and purple colour'd about the shoulders filled the heavens round about but the sight was obscure by reason of the mist. But according as the Trumpet sounded louder and louder the Mist grew thinner and the Vision clearer But the shrilnesse of the Trumpet did pierce my eare with such a great pain that I could not go on till the sight was perfectly cleared up That which might perswade a man that