Selected quad for the lemma: glory_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
glory_n	body_n	differ_v	star_n	2,507	5	9.4364	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A57675	The philosophicall touch-stone, or, Observations upon Sir Kenelm Digbie's Discourses of the nature of bodies and of the reasonable soule in which his erroneous paradoxes are refuted, the truth, and Aristotelian philosophy vindicated, the immortality of mans soule briefly, but sufficiently proved, and the weak fortifications of a late Amsterdam ingeneer, patronizing the soules mortality, briefly slighted / by Alexander Ross.	Ross, Alexander, 1591-1654.	1645 (1645)	Wing R1979; ESTC R200130	90,162	146

affect or hate each other Though your atomes be but little bodies yet they Sect. 31. are your great servants for they help you still at a dead lift and doe you much service in all your actions they are your light-bearers they make all things move in their naturall courses upward and downward they are also the causes of violent motions as of projection for by their help the arrow flieth out of the bow as you say and Pag. 181. c. 12. the ball from the racket So these atomes are your archers slingers gunners or canoneers and they help you at your sports in the Tennis-courts Multitudo populorum sepidum as Apuleius calls them the Ants did not so much good service to Psyche in that intricate labour of dividing all sorts of graines enjoyned her by Venus as these atomes doe you By them the arrow flies out of the bow the stone out of the sling the bullet out of the gun or canon and if it were not for them we could not kill our enemies in the wars for the gun-powder could have no force to carry the heavie iron bullet so farre in the aire and to beat downe stone walls of townes and castles if these atomes did not put to their shoulders What Hercules is able to resist such Pigmies but wee who have been bred in the peripatetick schooles at the feet of Aristotle find the maine cause of projection to be the qualitie or force of the projicient impressed upon the bodie projected as the force of the gun-powder-fire impressed in the bullet carries it thorow the aire Neither is it more impossible for this impressed force and adventitious qualitie to carry a bullet violently then for the intrinsecall qualities of gravitie and levitie to carry bodies to their owne places naturally The generator impresseth a qualitie of gravitie in the stone to move naturally to its owne place the projicient impresseth the qualitie of projection in the same stone to move violently from its place If you aske why the stone returnes at last to its owne motion downward and continues not flying in the aire the reason is because the aire makes resistance which at length weakens the impressed force so that this growing weaker then the resistance yeelds and the stone falls downe Neither is it reasonable that an extrinsecall qualitie should have that continuance as a qualitie that is naturall which cannot receive any mutation except there be a change in the first qualities whose commixtion gravitie and levitie naturally followes but the force of the projicient makes no such change in the first qualities of the bodie projected Neither doth the stone lose its gravitie whilst it flies upward but hath it only suspended while the projicients impression lasts when this is spent downe falls the stone againe shewing the same gravitie it had before If any say that this impulse is contrary to the inclination of the bodie impelled I answer 'T is contrary to its inclination to locall motion but not to any inclination the stone might have to the active quality of levity which is not in the stone levity then expells gravity but projection doth not This impulse then is an accidentall forme and in respect of the impression it is in the third species of Quality but as this impression inclineth the stone to motion it is a naturall faculty in the second species of Quality I say naturall not as being the naturall forme or the property flowing from thence but because it moves like the naturall forme though not to the same place and because the stone in which the impression is made is a naturall subject and the projicient is a naturall agent You see then that this doctrine of impression is no shift as you call it but it is a shift to make Atomes carry a Canon bullet so farre in the aire for as the aire it selfe is passive having no other motion in projection but what it receives from the projicient even so be your Atomes if any such were which are dispersed by the wind and force of the bullet Wheresoever there is variety of bodies there must be the Sect. 32. Pag. 27. c. 14. foure elements then belike in the Heavens there must be the foure elements for there are variety of bodies one starre differing from another in glory But indeed there be no elements nor generation nor corruption nor alteration but such as belong to light and locall motion and therefore the heaven is but a naturall body analogically which proportion consisteth in this that as sublunary bodies have a nature which is the inward principle of motion so hath the heaven though in a far different way and for this cause we deny that the matter of the celestiall bodies is univocall to that of elementary for then there should be mutuall action and passion betweene them 2 Then the celestiall matter should have an appetite to being or not being 3. It should have an appetite to divers formes 4. It should be the subject of corruption and of transmutation into In comment de terrae motu circulari sublunary bodies all which are absurd as I have shewed elsewhere Why may we not as well say that fire warmes the Sect. 33. water or burnes the board by its quality of heat as to multiply entities to no purpose as you do in your innumerable Atomes which is your salve for all diseases for as if these had not done you service enough already you must make them your Cooks to boile and rost your meat You will have them to come out of the fire and pierce the bottome of the kettle and so up unto the water and Cap. 15. c. 16. being quickly weary there ascend in smoake and then descend in drops But if these Atomes be the smallest parts of the substance of the fire I wonder how they scape drowning when they are in the water and that they are not served as the Persian god was by the Egyptian Priest and so Canopus prove to be the better god Nay you will not have any occult quality in the Load-stone to draw the iron but these Atomes must doe it and your reason is because otherwise the whole body of Pag. 139. the agent must worke which it cannot do but by locall motion But what need is there to say that the whole body must worke if the Atomes do not It is not the whole body that works or at least not totally for the fire heats by its forme not by its matter and so the Load-stone draws but if we did yeeld that the whole body did work must it therefore worke by locall motion Cannot the fire warme you being within a fit distance except the fire come to you The Load-stone shall keep its distance from the iron and yet shall draw it without Atomes but they are little beholding to you in that after all their good service they have done you you set them together by the eares and makes all re-actions to

cannot be a notion for Metaphysick tels us that identity is reall And what will you say of that similitude which Adam had with God or which a regenerated man hath consisting in righteousnesse and true holinesse Is this image of God in man which by us was lost and now by grace is repaired a bare notion then will our happinesse and joy and hopes and religion consist rather in conceit then in reality Dii meliora piis erroremque hostibus illum Sect. 4. Cap. 1. p. 360. BEING or a thing the formall notion of both which is meerly being is the proper affection of man This anigma would trouble Oedipus or Sphynx himselfe for in your margin by this word being you understand existence But is this the proper affection of man what becomes of other creatures have they no existence If they have then it is not proper to man quarto modo If they have not then they are but entities in possibility for existence is the actuating and restraining of the essence which in it selfe is indeterminate and in possibility to actuality which we call existence therefore existence is not the proper affection of man but of entity as it is in act or rather the formality of actuall entity Besides if existence be the proper affection of man what shall we say of Angels and other spirits nay of God himselfe Is there no existence in them Againe existence is not an affection or propertie for it is no accident but the very essence of the thing actuated which before was in possibility and therefore by Philosophers 't is called actus primus to distinguish it from properties and operations which are called second acts for a thing is first actuated by its existence and then by its properties and operations But what you meane by the formall notion of both Pag. 361. which and of their meerly being I know not Sibylla's leaves are not more obscure to which you may adde your stock of being and the grafts inoculated into it for Pag. 361. with such mists of metaphors you involve your Philosophy against the rules and custome of Philosophers and so you leave your Readers as Sibylla left hers unsatisfied thus Inconsulti abeunt sedemque odere Sibyllae I wish M r. White had helped you here whose aid hath not beene wanting to you at a dead lift hitherto I should trifle away too much time and paper if I should insist or name all your fancies of the tribes as you call them of predicaments whose office you will have to comprehend all the particular notions that man hath and how you will have all entities to be respective and all notions to be grafted on the stock of being c. Abundance of such stuffe with which your booke is fraughted I passe over as being not worth the expence of time and indeed they refute themselves As likewise that you make essence and existence the same whereas they are one and the same in God onely but not in the creatures in whom the essence and existence differ for whilst a thing is in its causes it hath an essence but no existence till it be produced by its causes and as it were quit of them All the knowledge we have of our soule is no more but that Pag 368. c. 2. it is an active force in us I hope you know more of the soule then this to wit that it is an immortall immateriall substance infused by God into the body created of nothing consisting of the intellect and will capable of beatitude You know also I hope that the soule had no being till it was infused into the body and that it is not in a place as bodies are by way of circumscription and that it is all in all and all in every part of the body and that after death it immediatly goeth to hell or heaven not lingring about the grave or sleeping in the dust till the resurrection But it seemes you have not very great knowledge of the soule when you say that a thing apprehended by the soule becomes a part or affection of the soule for neither hath the soule any parts nor can that be an affection of the soule which comes from without In your 5. Chapter you make 1. Being to have a very Sect. 6. Pag. 395. c. 5. neere affinity with the soule 2. To be the end of the soule 3. To be the soules patterne and Idea For the first there is small affinity betweene the soule which is a substance and Being which is neither substance nor accident but a transcendent Being or existence is the generall affection of entity so is not the soule the body hath existence before the soule is infused and when the soule is gone it hath existence still the body hath no more existence from the soule then the soule from the body 2. If being be the end of the soule then it moved God to create it for the end moveth at least metaphorically but sure nothing moved God except his owne goodnesse and glory and how can that existence which God gave to the soule in the creation be the end of its creation Is creation the end of creation and the giving of being the end why being is given what can be more absurd And wereas being is internall and essentiall to the soule how can it be the end which is an externall cause 3. Being is not the patterne or Idea of the soule for Being is intrinsecall to the soule so is not the patterne or Idea but extrinsecall As the Idea or patterne of a building is in the mind of the builder but not in the house which is built and if being is the end of the soule how can it be the Idea for the end excites the action of the agent but the Idea determinates that action and these are very different You will not have the understanding to be the objects it Sect. 7. Pag. 404. c. 6. understands by way of similitude but by way of respects Understanding is by way of similitude not of respect for your son who hath a neere respect or relation to you doth not the more for that understand this your Booke I beleeve he understands books written by strangers to whom he hath no respect better then these your intricate mysteries There are relations and respects between inanimate or senslesse creatures and yet no understanding it is not therefore the respect but the reception of the species into the intellect and its assimilation or similitude with the intellect that makes understanding Besides there are some respects grounded upon similitudes then I hope there are some things understood by way of similitudes I may truly say all things for nothing is understood but what is in the understanding and nothing can be there but by way of similitude every thing is intelligible actually if its similitude be in the intellect actually The amplitude of the soule in respect of knowledge is absolutely Sect. 8. Pag. 405. c. 6.