Selected quad for the lemma: reason_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
reason_n	angle_n	equal_a	side_n	2,221	5	9.5367	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A51283	Annotations upon the two foregoing treatises, Lux orientalis, or, An enquiry into the opinion of the Eastern sages concerning the prae-existence of souls, and the Discourse of truth written for the more fully clearing and further confirming the main doctrines in each treatise / by one not unexercized in these kinds of speculation.	More, Henry, 1614-1687.	1682 (1682)	Wing M2638; ESTC R24397	134,070	312

have appointed other Laws and indeed framed another Geometry than we have and made the power of the Hypotenusa of a Right-angled Triangle unequal to the powers of the Basis and Cathetus This piece of Drollery of Des Cartes some of his followers have very gravely improved to what I said above of the Whole and Part. As if some superstitious Fop upon the hearing one being demanded whether he did believe the real and corporeal presence of Christ in the Sacrament to answer roundly that he believed him there booted and spurred as he rode in triumph to Jerusalem should become of the same Faith that the other seemed to profess and glory in the improvement thereof by adding that the Ass was also in the Sacrament which he spurred and rid upon But in the mean time while there is this Phrensie amongst them that are no small pretenders to Philosophy this does not a little set off the value and usefulness of this present Discourse of Truth to undeceiv●… them if they be not wilfully blind Pag. 167. Therefore the three Angles of a Triangle are equal to two right ones namely Because a Quadrangle is that which is comprehended of four right lines It is at least a more operose and ambagious Inference if any at all The more immediate and expedite is this That the two internal alternate Angles made by a right line cutting two parallels are equal to one another Therefore the three Angles of a Triangle are equal to two right ones P. Ram. Geom. Lib. 6. Prop. 9. Is the reasoning had been thus A Quadrangle is that which is comprehended of ●…our right lines Therefore the three Angles of a Triangle are not equal to two right ones as the Conclusion is grosly salse so the proof had been egregiously ali●…n and impertinent And the intention of the Author seems to be carried to Instances that are most extravagant and surprizing which makes me doubt whether equal was read in the true MS. or not equal but the sense is well enough either way Sect. 4. pag. 168. The Divine Understanding cannot be the fountain of the Truth of things c. This seems at first sight to be a very harsh Paradox and against the current Doctrine of Metaphysicians who define Transcendental or Metaphysical Truth to be nothing else but the relation of the Conformity of things to the Theoretical not Practical Intellect of God His Practical Intellect being that by which he knows things as produced or to be produced by him but his Theoretical that by which he knows things as they are but yet in an Objective manner as existent objectively not really And hence they make Transcendental Truth to depend upon the Intellectual Truth of God which alone is most properly Truth and indeed the fountain and origine of all Truth This in brief is the sense of the Metaphysical Schools With which this passage of our Author seems to clash in denying the Divine Intellect to be the fountain of the Truth of things and in driving rather at this That the things themselves in their Objective Existence such as they appear there unalterably and unchangeably to the Divine Intellect and not at pleasure contrived by it for as he says it is against the nature of all understanding to make its Object are the measure and fountain of Truth That in these I say consists the Truth in the Object and that the Truth in the Subject is a conception conformable to these or to the Truth of them whether in the uncreated or created Understanding So that the niceness of the point is this Whether the Transcendental Truth of things exhibited in their Objective Existence to the Theoretical Intellect of God consists in their Conformity to that Intellect or the Truth of that Intellect in its Conformity with the immutable natures and Relations or Respects of things exhibited in their Objective Existence which the Divine Intellect finds to be unalterably such not contrives them at its own pleasure This though it be no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or strife about mere words yet it seems to be such a contest that there is no harm done whethersoever side carries the Cause the two seeming sides being but one and the same Intellect of God necessarily and immutably representing to it self the natures Respects and Aptitudes of all things such as they appear in their Objective Existence and such as they will prove whenever produced into act As for example The Divine Understanding quatenns exhibitive of Idea's which a Platonist would call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 does of its infinite pregnancy and fecundity necessarily exhibit certain and unalterable Idea's of such and such determinate things as suppose of a Cylinder a Globe and a Pyramid which have a setled and unalterable nature as also immutable properties references and aptitudes immediately consequential thereto and not arbitrariously added unto them which are thus necessarily extant in the Divine Intellect as exhibitive of such Idea's So likewise a Fish a Fowl and a four-footed beast an Ox Bear Horse or the like they have a setled nature exhibited in their Idea's and the properties and aptitudes immediately flowing therefrom As also have all the Elements Earth Water and Air determinate natures with properties and aptitudes immediately issuing from them Nor is a Whale fitted to fly in the Air nor an Eagle to live under the Water nor an Ox or Bear to do either nor any of them to live in the Fire But the Idea's of those things which we call by those names being unchangeable for there are differences indeed of Idea's but no changing of one Idea into another state but their natures are distinctly setled and to add or take away any thing from an Idea is not to make an alteration in the same Idea but to constitute a new one As Aristotle somewhere in his Metaphysicks speaks of Numbers where he says that the adding or taking away of an Unite quite varies the species And therefore as every number suppose Binary Quinary Ternary Denary is such a setled number and no other and has such properties in it self and references immediately accrewing to it and aptitudes which no other number besides it self has so it is with Idea's the Idea's I say therefore of those things which we call by those names above-recited being unchangeable the aptitudes and references immediately issuing from their nature represented in the Idea must be also unalterable and necessary Thus it is with Mathematical and Physical Idea's and there is the same reason concerning such Idea's as may be called Moral Forasmuch as they respect the rectitude of Will in whatever Mind created or uncreated And thus lastly it is with Metaphysical Idea's as for example As the Physical Idea of Body Matter or Substance Material contains in it immediately of its own nature or intimate specifick Essence real Divisibility or Discerpibility Impenetrability and mere Passivity or Actuability as the proper fruit of the Essential Difference and intimate Form thereof

Writer of the Apocalypse adorning his style with allusions to the most rouzing and most notable real or Physical Objects which is observable all along the Apocalypse it may be a sign that a new Heaven and a new Earth succeeding the Conflagration is one of those noble Phaenomena true and real amongst the rest which he thought fit to adorn his style with by alluding thereto So that though the chief intended sense of the Apocalypse be Political yet by its allusions it may countenance many noble and weighty Truths whether Physical or Metaphysical As The existence of Angels which is so perpertually inculcated all along the Book from the beginning to the ending The Divine Shechina in the celestial Regions The Dreadsul Abyss in which rebellious Spirits are chained and at the commination whereof they so much tremble The Conflagration of the Earth and lastly The renewing and restoring this Earth and Heaven after the Conflagration Pag. 150. The main Opinion of Pre-existence is not at all concerned c. This is very judiciously and soberly noted by him And therefore it is by no means fairly done by the Opposers of Pre-existence while they make such a pudder to confute any passages in this Hypothesis which is acknowledged by the Pre-existentiaries themselves to be no necessary or essential part of that Dogma But this they do that they may seem by their Cavils for most of them are no better against some parts of this unnecessarie Appendage of Pre-existence to have done some execution upon the Opinion it self which how far it extends may be in some measure discovered by these Notes we have made upon it Which stated as they direct the Hypothesis is at least possible but that it is absolutely the true one or should be thought so is not intended But as the ingenious Author suggests it is either this way or some better as the infinite Wisdom of God may have ordered But this possible way shews Pre-existence to be neither impossible nor improbable Pag. 151. But submit all that I have written to the Authority of the Church of England c. And this I am perswaded he heartily did as it is the duty of every one in things that they cannot confirm by either a plain demonstration clear authority of Scripture Manifestation of their outward Senses or some rouzing Miracle to compromise with the Decisions of the National Church where Providence has cast them for common peace and settlement and for the ease and security of Governours But because a fancy has taken a man in the head that he knows greater Arcana than others or has a more orthodox belief in things not necessarie to Salvation than others have for him to affect to make others Proselytes to his Opinion and to wear his badge of Wisdom as of an extraordinarie Master in matters of Theory is a mere vanitie of Spirit a ridiculous piece of pride and levitie and unbeseeming either a sober and stanched man or a good Christian. But upon such pretences to gather a Sect or set up a Church or Independent Congregation is intolerable Faction and Schism nor can ever bear a free and strict examination according to the measures of the truest Morals and Politicks But because it is the fate of some men to believe Opinions to others but probable nor it may be so much as the motion of the Earth suppose and Des Cartes his Vortices and the like to be certain Science it is the interest of every National Church to define the truth of no more Theories than are plainly necessary for Faith and good manners because if they either be really or seem to be mistaken in their unnecessary Decisions or Definitions this with those that are more knowing than ingenuous will certainly lessen the Authority and Reverence due to the Church and hazard a secret enmity of such against her But to adventure upon no Decisions but what have the Authority of Scripture which they have that were the Decisions of General Councils before the Apostasie and plain usefulness as well as Reason of their side this is the greatest Conservative of the Honour and Authority of a Church especially joyned with an exemplary life that the greatest Prudence or Politicks can ever excogitate Which true Politicks the Church of Rome having a long time ago deserted has been fain an horrid thing to think of it to support her Authority and extort Reverence by mere Violence and Bloud Whenas if she had followed these more true and Christian Politicks she would never have made herself so obnoxious but for ought one knows she might have stood and retained her Authority for ever In the mean time this is suitable enough and very well worth our noting That forasmuch as there is no assurance of the Holy Ghost's assisting unnecessary Decisions though it were of the Universal Church much less of any National one so that if such a point be determined it is uncertainly determined and that there may be several ways of holding a necessary Point some more accommodate to one kind of men others to another and that the Decisions of the Church are for the Edification of the people that either their Faith may be more firm or their Lives more irreprehensible these things I say being premised it seems most prudent and Christian in a Church to decline the Decision of the circumstances of any necessary point forasmuch as by deciding and determining the thing one way those other handles by which others might take more fast hold on it are thereby cut off and so their assent made less firm thereto We need not go far for an example if we but remember what we have been about all this 〈◊〉 It is necessarie to believe that we have 〈◊〉 〈◊〉 Immortal Spirit capable of Salvation 〈◊〉 〈◊〉 ●…ording as we shall behave 〈◊〉 〈◊〉 〈◊〉 revealed to us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But though this Opinion or rather Article of Faith be but one yet there are several waies of holding it And it lies more easie in some mens minds if they suppose it created by God at every conception in the Womb in othersome if they conceive it to be ex Traduce and lastly in others if it pre-exist But the waies of holding this Article signisie nothing but as they are subservient to the making us the more firmly hold the same For the more firmly we believe it the greater influence will it have upon our lives to cause us to live in the fear of God and in the waies of Righteousness like good Christians Wherefore now it being supposed that it will stick more firm and fixt in some mens minds by some one of these three waies rather than by either of the other two and thus of any one of the three It is manifest it is much more prudently done of the Church not to cut off two of these three handles by a needless nay a harmful Decision but let every one choose that handle that he can hold the Article fastest by