Selected quad for the lemma: friend_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
friend_n	answer_n	answer_v	page_n	1,145	5	10.6855	5	true

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

If I be it is it seems in that I am all rationall spirit and have had the luck to misse of the sensitive the beast Page 77. line 3. If this be true then there be two hearing and seeing souls in a man This is my second Quere I ask'd if there be To this you answer Ha ha he A very profound answer This is no laughing matter my friend Have I not already shew'd you some difficulties this asserting two sensitive Spirits in a man is laden with Answer them Phil. I should gladly heare thee use thy tongue as well as see thee shew thy teeth by laughing For that slender faint reason that follows thy loud laughing viz. The objects are different and the senses are different that is taken a way already For the sting of my Argument is not this that there would be two sensitive souls of the same nature in the body of a man but that there should be two sensitive souls at all And indeed considering that the superiour soul contains the faculties of the inferiour it is altogether needlesse And that is a very sober truth Entia non sunt multiplicanda sine necessitate Which is to the same sense with that so often repeated in Aristotle and Theophrastus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God and Nature do nothing in vain And the right organization of parts and due temperature of the body and proportion of animal spirits this is all the glasse the Soul of man wants in this life to see by or receive species from But his glasse hath no more sense it self then an urinall or looking-glasse hath Where are you now Phil. with your Ha ha he Line 10. I could Mastix teach thee an higher truth Yes truly Magicus you are best of all at those truths which dwell the highest You love to soar aloft out of the ken of sense and reason that you may securely Raunt it there in words of a strange sound and no signification But though thou fliest up so high like a Crow that hath both his eyes bor'd out yet I have thee in a string and can pluck thee down for all thy fluttering Thou sayest that a Soul may understand all things sine conversione ad Phantasmata this I suppose thou wouldst say to contradict Aristotle but I do not suspect thee of so much learning as to have read him He tells us in his book De Anima 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that there is no understanding without Phantasmes Yon say that we may understand all things without them What think you of Individualls Magicus of which it is controverted amongst the Platonists whether there be any Idea's of them or no. But being you are so confident an assertor let 's heare how stout a prover you are of your assertions Know you this you have spoken by Sense Reason or divine Revelation By this string I have pluck'd this blind Crow down I have him as tame in my hand as a Titmouse look how he pants and gapes and shews the white tip of his tongue but sayes nothing Go thy wayes Phil. for a pure Philosophick Thraso Observation 41. Three quarters of a year hast thou spent c. O Magicus Magicus thou art youthfull and vain-glorious and tellest thy Tutour that this hasty cookery thou entertainest him with was dispatch'd and dress'd up some ten daies after the Presse was deliver'd of my Observations How many ten dayes doest thou mean by thy some ten dayes Thou wouldst have thy Tutour to stroke thee on the head for a quick-parted lad I perceive Eugenius But hadst thou not better have staid longer and writ better sense more reason and with lesse rayling But I poore slow beast how long dost tho● think I was viewing and observing that other excellent piece of thine I confesse Magicus because thou forcest me to play the fool as well as thy self I was almost three quarters of a Moneth about it and how much more is that then some ten dayes though but twice told over and I will not be so curiously vain-glorious as to tell thee how great a share of this time was daily taken from me by necessary imployments This is to answer thy folly with folly But I thank God that I glory in nothing but that I feel my self an Instrument in the hand of God to work the good of Men. The greatest strength of a man is weaknesse and the power of Reason while we are in this state depends so much of the organs of the body that its force is very uncertain and fickle Is not the whole consistency of the body of Man as a crudled cloud or coagulated vapour and his Personality a walking shadow and dark imposture All flesh is grasse and the glory thereof as the flower of the field but the word of the Lord endureth for ever Verily the people are as grasse Observation 42. Have at you my friends the Independents The Independents indeed may be thy friends Magicus but I dare say thou art not in a capacitie to be theirs as having not yet wit and morality enough to be a friend unto thy self 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A bad man cannot be friendly disposed towards himself as having nothing in himself amiable and friendly Aristot. Eth. ad Nicom lib. 9. cap. 4. Observation 43. Mastix You denied formerly the Scripture was intended for Philosophie But you contending that it was how fondly do you preferre Agrippa before Moses and Christ. This you would have called blasphemy but I have learned no such hard language Observation 44. For the naturall Queres I put to thee here concerning the nature of Light the Rainbow the Flux and Reflux of the Sea and the Load-stone I tell thee thou wilt never be able to answer sense to them unlesse thou turn Cartesian and explain them out of that Philosophy But in the Generall I mean That the heats which the Soul takes from personall admiration make her neither wise nor just nor good but onely disturbe the spirits and disadvantage Reason Observation 45. Page 81. line 2. Mastix would gladly put those asunder whom God hath put together You mean then that a Protestant and Christian are termini convertibiles What a rare Independent is Magicus he is an Independent of the Church of England which is as good sense as if he should say he is a Protestant of the Church of Rome Truly Magicus I think thou art an Independent in nothing but in thy Reasons and speeches for in them indeed there is no dependency at all They are Arena sine ●alce and hang together like thum-ropes of sand But before I be merry with thee and I fore-see I shall be when I come to thy verses hear this sober Aphorisme from me If that those things which are confessedly true in Christianity were closely kept to by men it would so fill and satisfie their souls with an inward glorious light and spirituall joy that all those things that are with destroying zeal and unchristian bitternesse prosecuted

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

sense and plamest truths of Christianity That stumble at the threshold or rather grope for the dore as the blinded Sodomites All the faculties of man are good in themselves and the use of them is at least permitted to him provided that with seasonable circumstances and upon a right object And I have made it already manifest that my Act was bounded with these cautions I but there is yet something behind unsatisfied Though Eugenius be ridiculous yet is it not ridiculous for one that pretends so much to the love of Christianitie as your self so publickly to laugh at him That pinches indeed Why am I so venerable a Personage I am sure I never affected to seem any such to the world yet I wear no sattin ears nor silk cap with as many seams as there are streaks in the back of a lute I affect neither long prayers nor a long beard nor walk with a smooth-knobbed staff to sustain my Gravity If I be a Precisian as Eugenius would have me it must be from hence that I precisely keep my self to the naked truth of Christianity As for Sects Ceremonies superstitious Humours or specious garbs of Sanctimony I look on them all if affected as the effects of Ignorance or masks of Hypocrisie And thus am I 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Gentleman in querpo a meer man a true man a Christian One that never thinks himself so great as to grow unweildy and unready to put himself into any shape or posture for a common good And I prethee Reader why may not such a Christian as this laugh Or tell me Who is he in Heaven that laughs them to scorn that has the opposers of the reigne of Christ in derision God is not a man that he should laugh no more then cry or repent as much as concerns thē Divine Essence it self But as God is in a Deiform man he may be said to laugh and he can be said to laugh no where else And if he might yet that which is attributed to God though 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cannot mis-become a good man Thus Reader is your argument again●● laughing as solidly argued as sportingly laughed out of countenance and affected austerity made ridiculous by the plain and unaffected reasonings of Eugenius his merry Adversary but Your sober and serious friend Alazonomastix Philalethes To Eugenius Philalethes Eugenius THe reason why you heard not from me sooner is because yours arrived to my hands later then I exspected It was so hot it seems that none of my acquaintance had so hard and brawny fingers as to indure the dandling of this glowing coal till its conveyance where you would have it It is a brand from that fire that hath not onely cal●ined but so vitrif●ed Eugenius that it hath made him transparent to all the world All men may see now through his glassy sides how unevenly and disorderly his black heart beats and pants they need not feel his pulse to find his distemper● AEsops fair water but a little warmed hath proved a very ●ffectuall Emet●ck for thee O Philalethes and hath made thee vomit up thy shame and folly in the sight of the world as his Accu●er did the figs before his Master So that that which you falsly supposed me to have e●deavoured you have fatally brought upon your self above the desire I should think of your bitterest enemies I am sure beyond the expectation of me that am your reall friend I did not endeavour your personall disgrace but the discountenancing of that which in my judg●ment is the disgrace of your person and many other persons besides And now that you have done me the greatest despight you can imagine and show'd your malice to the full● so that in the court of Heaven and according to the doctrine of Christ you are no better then a murderer yet for all this I am benignly affected t● you still and wish you as much good as I do those that never endeavoured to provoke me And really I speak it from my soul if it lay in my power to do it you should find it But for the pres●nt I could in my judgement do nothing more proper considering all circumstances then what I have done and still do in advertising you of what is for the best And truly looking upon you in some sort as a Noctambulo one that walks in his sleep that Book which hath proved so mischievous a scandal I intended onely for a stumble to wake you that you might shrugg and rub your eyes and see in what a naked condition you are not a stone of offense for you to fall upon and hurt you But you are fallen and hurt and yet do not awake as if Mercuries rod or I know not what other force of Magick still held fast your eyes You onely mutter against the present disturbance as one shogged while he dreams upon his pillow but you still sleep You cry out as one cramp'd in your bed but your closed sight can not discern whether it be a friend in sport or for better purpose or whether it be your foe to torture you Awake Eugenius Awake Behold it is I your sportfully troublesome friend or what you will in due time acknowledge though in this present drowsie humour you puff at it and kick against it Your carefull and vigilant brother ALAZONOMASTIX PHILALETHES ¶ The second Lash of Alazonomastix SECT I. Mastix sports himselfe with Eugenius his title-Title-page The man-mouse taken in a trap c. Taxes his indiscretion for dedicating so foul a paper to his grave Tutor Sleights his friends Poetry Apologizes for his own liberty of speech Vindicates himselfe from that unjust aspersion of being uncivil or immoral by answering to every particular passage alledged against him out of his Observations Declares the true causes of his writing against Eugenius ANd now Eugenius if it be as lawfull to speak to one asleep as it was for Diogenes to talk to Pillars and Posts that are not in a capacity of ever being awake Let me tell you to begin with your Title-page first that you doe very much undervalue and wrong your selfe that you being a Gentleman of that learning and parts that you are you will thus poorly condescend to that contemptible trade of a Mous-catcher And that you are not content to abuse your self onely but you doe abuse Scripture too by your ridiculous applying St. Pauls fighting with beasts at Eph●sus to your combating with and overcoming of a mouse Truly Philalethes I think they that have the meanest opinion of you would give you their suffrage for a taller office then this and adjudge you at least worthy of the place of a Rat-catcher As for your Epistle Dedicatory I conceive you have a very indulgent Tutor else you would not be so bold to utter so foul language in his hearing You have a very familiar friend of him if you can without breach of civilitie thus freely vomit up your figs into his bosome But for P. B. of Oxenford his