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	zeal_n	25	3	7.2338	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

a sufficient pledge of this truth if we set before our eyes those that have the most highly pretended to the Spirit and that have had the greatest power to delude the people For that that pride and tumour of minde whereby they are so confidently carried out to professe as well as to conceive so highly of themselves that no lesse Title must serve their turns then that of God the holy-Ghost or Paraclet the Messias the last and chiefest Prophet the Iudge of the quick and the dead and the like that all this comes from Melancholy is manifest by a lower kind of working of that complexion For to begin with the first of these Impostours Simon Magus who gave out that he was God the father he prov'd himself to be but a wretched lecherous man by that inseparable companion of his Helena whom he called Selene and affirmed to be one of the Divine powers when she was no better then a lewd Strumpet There was also one Menander a Samaritan that vaunted himself to be the Saviour of the world a maintainer of the same licentious and impure opinions with Simon Montanus professed himself to be the Spirit of God but that it was the spirit of Melancholy that besotted him his two drabs Prisca and Maximilla evidently enough declare who are said to leave their own husbands to follow him We might adde a third one Quintilla a woman of no better fame and an intimate acquaintance of the other two from whence the Montanists were also called Quintillians Manes also held himself to be the true Paraclet but lest a sect behind him indoctrinated in all licentious and filthy principles Mahomet more successefull then any the last and chiefest Prophet that ever came into the world if you will believe him that he was Melancholy his Epilepticall fits are one argument and his permission of plurality of wives and concubines his lascivious descriptions of the joyes of heaven or Paradise another But I must confesse I do much doubt whether he took himself to be a Prophet or no for he seems to me rather a pleasant witty companion and shreud Politician then a meer Enthusiast and so wise as not to venture his credit or success upon meer conceits of his own but he builds upon the weightiest principles of the Religion of Jews and Christians such as That God is the Creatour and Governor of the world That there are Angells and Spirits That the Soule of man is immortall and that there is a Judgement and an everlasting reward to come after the natural death of the body So that indeed Mahometisme seems but an abuse of certain principles of the doctrine of Moses and Christ to a political design and therefore in it selfe far to be preferred before the vain and idle Enthusiasmes of Dâvid George who yet was so highly conceited of his own light that he hoped to put Mahomet's nose out of joynt giving out of himselfe that he was the last and chiefest prophet when as lef● to the intoxication of his own Melancholy and Sanguine he held neither heaven nor hell neither reward nor punishment after this life neither Devil nor Angell nor the immortalitie of the Soul but though born a Christian yet he did Mahomitise in this that he also did indulge plurality of wives It should seem that so dark and fulsome a dash of Blood there was mixed with his Melancholy that though the one made him a pretended Prophet yet the other would not suffer him to entertain the least presage of any thing beyond this mortal life He also that is said to insist in his steps and talks so magnificently of himself as if he was come to judge both the quick and the dead by an injudicious distorting and forcing of such plain substantial passages of Scripture as assure us of the existence of Angels and Spirits and of a life to come bears his condemnation in himselfe and proclaims to all the world that he is rather a Priest of Venus or a meer Sydereal Preacher out of the sweetness and powerfulness of his own natural Complexion then a true Prophet of God or a friend of the mystical Bride-groom Christ Iesus to whose very person as to her Lord and Soveraigne the Church his spouse doth owe all reverential love and honour But such bloated and high swoln Enthusiasts that are so big in the conceit of their own inward worth have little either sense or beliefe of this duty but fancy themselves either equal or superiour to Christ Whom notwithstanding God has declared supreme head over men and Angels And yet they would disthrone him and set up themselves though they can show no Title but an unsound kind of popular Eloquence a Rapsodie of sleight and soft words rowling and streaming Tautologies which if they at any time bear any true sense with them it is but what every ordinary Christian knew before But what they oft insinuate by the by is a bominably false as sure as Christianity it self is true Yet such fopperies as these seem fine things to the heedless and pusillanimous but surely Christ will raise such a discerning spirit in his Church that by Evidence and conviction of Reason not by force or external power such Mock-prophets and false Messiasses as these will be discountenanced and hissed off of the stage nor will there be a man that knows himselfe to be a Christian that will receive them 22 We have I think by a sufficient Induction discovered the condition and causes of this mysterious mockery of Enthusiastical love in the highest workings of it and shown how it is but in effect a natural complexion as very often Religious zeal in general is discovered to be As is also observable from the tumultuous Anabaptists in Germany For amongst other things that they contended for this was not the least to wit a freedome to have many wives So that it should seem that for the most part this religious heat in men as it arises meerly from nature is like Aurum fulminans which though it flie upward somewhat the greatest force when it is fired is found to go downward This made that religious sect of the Beguardi conceit that it was a sin to kiss a woman but none at all to lie with her The same furnisht Carpocrates and Apelles `two busie sectaries in their time the one with his Marcellina the other with his Philumena to spend their lust upon 23. But enough of this Neerest to this Enthusiastical affection of Love is that of Ioy and Triumph of Spirit that Enthusiasts are several times actuated withall to their own great admiration But we have already intimated the neer affinity betwixt Melancholy and Wine which cheers the heart of God and Man as is said in the Parable And assuredly Melancholy that lies at first smoaring in the heart and blood when heat has overcome it it consisting of such solid particles which then are put upon motion and agitation is more strong and vigorous then any thing