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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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pain And tost with dire disease they 're wearied so This shelter lost how can they then sustain The strong assaults of stormy winds that blow I tell thee Phil such a soul as thou fanciest would be no more able to withstand the winds then the dissipable clouds nor to understand any more sense then a soul of clouts or thy own Soul doth But now I have so fully confuted thy grosse opinion of the Soul it may be happily expected that I would declare mine own But Phil I onely will declare so much that I do not look on the Soul as a Peripateticall atome but as on a spirituall substance without corporeall dimensions but not destitute of an immateriall amplitude of Essence dilatable and contractible But for further satisfaction in this point I referre to my Philosophicall Poems And do professe that I have as distinct determinate and clear apprehension of these things and as wary and coherent as I have of any corporeall thing in the world But Heat and Phantastry to suddled minds are as good companions as Caution and Reason to the sober But the durablenesse of that satisfaction is uncertain whereas solid Reason is lasting and immutable Observ. 10. Page 101. line 6. But from a similitude and Symbole of Nature You are indeed very good at similitudes Phil. as I have proved heretofore out of your skill in Zoography But this is another businesse For here you professe to speak of the symbolizing and sympathizing of things one with another in Nature and so mutually moving to union by a kind attractive power according to that saying {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Well be it so that there is a mutuall attractive power in things that symbolize one with another for the attraction is mutuall as well as the similitude mutuall What is this to take away what I have objected Nothing But I will shew you how you are hang'd in your own chain For it is as plain as one of the {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} that where two things of the same nature act the greater is stronger and the stronger prevails Wherefore three portions of light should fetch up two or five one rather then one should fetch down three or five or two This 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 Observ. 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 {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} 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 {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} 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 unkown 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 Observ. 14 15 16 17 18 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 {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} 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
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 body that is there would be the like seeming distemper Secondly it is to be considered that I did professe that I would put my self in some seeming posture of harshnesse and incivilitie that I might shew you your own reall miscarriage to others by imitating and personating the same toward your self But the thing that I contend for now is that this personated incivility and harshnes of mine is nothing so harsh and uncivill as you do here make it as will appear from the causes or occasionall circumstances of this hard language you have thus culled out For to begin with the first You having a designe to seem no smal thing in the world and also pretending to Magick how easily how naturally do's 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 do 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 ask any body else And to call you a mere 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 incivilitie betwixt those two famous Philosophers 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 self And much good may it do you Engenius My generous liberty of speech has been so well entertained by some in the world that I shall take up that prudentiall resolution for the future Si populus decipi vult decipiatur A Snail But that a poore 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 Philosophic Hog There 's a thwacking contumely indeed Truly you are young Eugenius and I pray you then please your self 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 Phil. a piece of your own wit But being a Philosophick pig you may be secure That 's too tough meat for a 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 Do's Christ call himself thief when he sayes that his coming shall be as a thief in the Night Peace for shame Caviller peace Niggard and Nip-crust viz. of your Theomagicall 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-pocket To this I answer fully at Observat. 26. pag. 64. where I shew 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 sort as I did implyes 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 youâ— 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 incorporate into one person And this you have done out of malice Magicus and implacable revenge But I wish you had some black bag or veil to hide your shame from the world That is the worst I wish you One that desires to be a Conjurer more then to be a Christian If you like not Conjurer write Exorcist That 's all I would have meant by it There is a Conjuring out as well as a Conjuring up the devil And I wish you were good at the former of these for your own sake But now to apply my Emollient to the other boyl you have made in the body of my little book You have made the sharp humour swell into this second bunch by your unnaturall draining A fool in a play a Jack-pudding a Thing wholly set in a posture to make the people laugh a giddy phantastick Conjurer a poor Kitling a Calfshead a vaunting Mountebank a Pander a sworn enemy to reason a shittle scull no good Christian an Otter a waâ—er-Rat Will with the wisp and Meg with the Lanthorn Tom-fool in a play a naturall Fool A fool in a play a Jackpudding c. Let the Reader consult the place if there be not a seasonable occasion of reminding you of your over much lightnesse you taking so grave a task upon you as to be a publick Professour of Theomagicks A giddy phantastick Conjurer No Conjurer there but a Phantastick I admit in you the lesser fault to discharge you of the greater Is this to revile you or befriend you A poor Kitling Poor Kitling Take it in to thy lap Phil. and stroke it gently I warrant thee it will not hurt thee Be not so shie why thou art akin to it Phil. by thy own confession For thou art a Mouse-catcher which is near akin to a Cat which is also a catche of mice and a Cat is sire to a Kitling A Calfshead I did not call thee Calfshead Eugenius but said that no Chymist could extract any substantiall visible form out oâ— thy brains whereby they may be distinguished from what lies in a Calfshead And 〈◊〉 vanting Mountebank is no more then vanting like a Mountebank And there is