Selected quad for the lemma: earth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
earth_n	light_n	night_n	rule_v	2,456	5	10.2979	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A51316	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	More, Henry, 1614-1687.	1651 (1651)	Wing M2677; ESTC R33604	80,995	216

reacheth above the Clouds Where heaven and clouds set off one and the same height that which is exceeding high the mercie and truth of God My last argument is from the Psalmists placing the Sunne {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} in the clouds or in the cloudy heaven For the word must so signifie as I did above prove both from Testimony and might also from the Etymon of the word For {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} signifies comminuere contundere to beat to dust and what are clouds but the dust of heaven as I may so speak Psalme 89. v. 36 37. His seed shall endure for ever and his throne as the Sunne before me It shall be established for ever as the Moon and as the faithfull witnesse {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} in heaven that is in the sky the place where the clouds are The drawing down therefore of the Sunne that faithfull witnesse in heaven so low as the clouds implies that the letter of the Scripture takes no notice of any considerable part of the firmament above the clouds it terminating its expressions alwayes at that Extent And this sutes very well with Moses his calling the Sun and the Moon the great lights and making nothing as it were of the starres as is manifest out of the 16 verse of the first of Genesis And God made two great lights the greater light to rule the day and the lesse to rule the night He made the starres also But they come as cast into the bargain as not so considerable when as indeed a star of the first magnitude is according to the calculation of the Astronomers twenty thousand times bigger then the earth and the earth five and fourty times bigger then the Moon so that one star of the first magnitude will prove about nine hundred thousand times bigger then the Moon Which notwithstanding according to the letter of Moses is one of the two great lights the sole Empresse of the night But here the letter of Moses is very consistent with it self For sith that the Extent of heaven is not acknowledged any higher then the clouds or thereabout wherein as I shewed you the Sun is and consequently the Moon and it will not be more harsh ro make the starres stoop so low too nay they must indeed of necessitie all of them be so low they having no where else to be higher according to the usuall phrase of Scripture the appearances of the starres will then to our sight sufficiently set out their proportions one to another and the Sun and the Moon according to this Hypothesis will prove the two great lights and the starres but scatter'd sky-pebbles Wherefore from all this harmony and correspondencie of things I think I may safely conclude that the Extent of the Firmament according to Moses is but the distance from the sea to the clouds or there abouts as well as it is to our sight which cannot discern any intervall of altitudes betwixt the clouds and the Moon the Moon and the Sunne and lastly betwixt the Sunne and the fixed Stars Which interpretation I am confident any man will admit of that can bring down the tumour of his Philosophick phansy unto a vulgar consistencie and fit compliance with the sweetnesse and simplicity of Moses his style And thus Philalethes have I proved that there is no room for thy interstellar waters within the compasse of Moses his Creation unlesse they run into one and mingle with the rain or clouds Observat. 13. Here I called the Ptolemaick Systeme a rumbling confused Labyrinth So you did Philalethes I perceive you will do so again But prethee tell me dost thou mean the Heavens rumble and so understandest or rather hearest the rumbling harmony of the Sphears or dost thou mean the Labyrinth rumbles I perceive the man hath now some guts in his brains and he is troubled with the rumbling of them in their ventricles and so thinks there is a noise when there is none I tell thee Philalethes a wheel-barrow may be said to rumble for to rumble is to make an ill-favour'd ungratefull noise but no body will say the heavens or a labyrinth doth rumble but such as are no Englishmen as you say somewhere you are not and so do not understand the language Pag. 53. A confused wheelbarrow is a bull Is a wheel-barrow a bull what a bull is that But confused I added not confused to wheel-barrow that 's thy doing thou authour of confusion Line 18. The Epicycles in respect of their orbs are but as a Mite in a cheese Do you say so Mr Lilly No. Do you say so Mr Booker No. Look thee now Phil how thy confident ignorance hath abused those two famous Artists They are ashamed to utter such loud nonsense And now they have denyde it darest thou venture to say it Anthroposophus Tell me then how little and diminutive those Epicycles will prove in respect of their orbs that have their diameters equall to the diameter of the orbit of the earth or which is all one of the sunne Thou wilt answer me with the Cyclops in Erasmus Istiusmodi subtilitates non capio I do not not believe thou understandest the Question though it be plainly propounded and so I shall expect no answer But come thy wayes hither again Phil. thou shalt not scape thus I will not let thee go til I have called thee to an account for thy great bull of Basan as thou wouldst call it Thou sayest That the Epicycles of Ptolemy though they are too bigge to be true yet that they are very diminutive things in respect of their orbs that sustein them as little and diminutive as mites in a cheese in respect of the cheese To speak the most favourably of this assertion of thine that may be it is sublime Astronomicall Nonsense And if we could find any Nonsense sublunary to paralell it it would be some such stuff as this Although the cannon bullets in the tower be as bigge as mount Athos yet they are so little that they will not fill the compasse of a walnut This is a bundle of falsities and so is that That is Both the parts of these compound Axioms are false and the composition it self also illegitimate These are Discrete Axioms Eugenius and both the parts ought to be true but they are both false here And there ought also especially these notes Quamvis and tamen being in them to be onely a Discretion of parts but here is an implacable Opposition things put together that imply a contradiction In the latter of these Axioms it is manifest but I will shew you it is so also in that former of yours For first the Epicycles of Ptolemy are not too bigge to be true For they do not suppose them bigger then will be conteined within the thicknesse of their own orbs And you your self say that they are but as mites in a cheese in respect of their orbs So that it is plain according

definc it A pure white Virgin walking in shades and Tiffanies is a meer foolery in Philosophy and teacheth nothing but that your phansie is very feminine Now in answer to all this you contrive two ridiculous paralogismes and then laugh at them when you have done Page 108. line 8. Made their God Jupiter 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 pitifull 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 Immodesty by talking of displaying of Petticotes Observ. 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 Stars 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 starres would seem no bigger then they if so big For according to the computation of Astronomers the starres of the first magnitude are really farre 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 Stars be Man and Wife this immense distance makes them live in a perpetuall divorce Observ. 22. Line 17. Now at last Reader he perceives his errour 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 seldome understand thy own Observ. 27. Line 12. Otherwise grasse could not grow on the banks of it all the yeare long I said the fringes of Reeds and Flags and those gayer ornaments of herbs and flowers could not grow all the yeare long on the banks of Yska if it were a river in Great Britain or Ireland What is now become of thy faint Ha ha he Line 14. He thinks Yska runnes to heaven Do I so Phil why then I gave thee friendly counsell when I bid thee fling thy self into its stream For then thou wouldst with ease have gone along with the stream to heaven when others are fain to row hard against the stream scarce arive thither when they have done all they can I knew thy meaning by thy mumping Phil. but thou expressedst it so disadvantageously that thou gavest me good occasion to be merry with thee But thou hast no mirth nor urbanity at all in thee but wrath and foul language which without any heed or discretion thou flingest upon every one that comes in thy way And here in this 114 page thou bidst fair for the calling of that noble Philosopher Des-Cartes knave as neretofore thou didst call him fool What Wit Civility or Judgement is there in this Philalethes Thou art resolved to be recorded to posterity the most immorrall and ignorant man that ever appeared yet in publick But thou hast as much confuted his Philosophy by saying it is a Whim and a Wham as thou hast solidly answered thy Observatour I have made it apparent that thou hast not spoke sense scarce to any one thing I objected against thee But hast discovered thy grosse ignorance in Logick and Philosophy so far that I professe I did not suspect thou hadst been any thing neare so weak as I have found thee but I willingly leave the censure of it to the Judicious I will onely speak thus much in favour to thee and for thy excuse that the strength of thy passion may very well have more then ordinarily weakened thy reason Now for that Ingenuous young Gentleman the smartnesse of whose Poetry hath so wrung thee and vext thy guts that it hath brought upon thee the Passio Iliaca and made thee so foul mouthed I will only say so much Phil. and speak within compasse that he hath more wit and Philosophy in one hair of his head then thou hast in thy whole noddle And that his verse was not obedient to my prose but the Muses were very obsequious to his wit and humour of representing thee such as thou art And in this onely he was no Poet in that he doth not write Fictions as thou doest in prose But it seems he hath so paid thee home that the sense of my gentle strokes are struck out by his quicker lash For thou sayest I am a good harmlesse sneaking Observatour thy Alaz that is thy thou knowst not what but no Mastix by no means but onely one that gave thee a flap with a foxtail Verily thou sayest true I did not intend to hurt thee and thou makest me so weak as if I were not able Why doest thou raise then so mighty Tropheyes upon the victory of so harmlesse and unable an enemie For as inconsiderable as I am to make himself considerable to the world he makes a Colosse a Gyant a Monster of nine acres long of me But how can this consist with thy putting me up into a little box Parturiunt montes or rather Dehiscunt montes tandem intrat ridiculus mus The Colosse fals the Mountains gape and at length enters in the merry Mouse An excellent jest my Masters But why into a box with wire grates rather then into an iron cage as Tamberlain us'd Bajazeth and so carried him up and down in triumph I wonder thou didst not take this jest by the Turkish Mustachoes rather then that But this it is to have a wit no larger then a Mouse-catchers or a phansie heav'd up no higher then the pinacles of Oxenford Thou wilt in time Phil. make a fellow of a fit size to shew the Lions and Rattoon at the Tower and I suppose thou fawnest upon the Independents so as thou doest to get their good will for the next reversion of that office But enough my Philalethes of levity folly I will not abuse my liberty to excesse onely let me in some way answer the expectation of those that may happily expect my censure of thy Magia Adamica But I shall not so much answer it as frustrate it for I professe I take no pleasure in the censuring of any mans writings I can imploy my self better I was in a very merry frolick when I ventur'd upon this yet the Judicious may