intellectuall Idea's which are the seals of Gods sensible works for before the earth sent forth herbs there was even then Saith Moses herbs in Rerum Natura and before the grasse grew there was invisible grasse Can you desire any thing more plain and expresse But to make thee amends for laughing at thy division of the Idea which had but one member and hopped like one of the Monocoli upon a single legge I will give thee another Idea besides this out of the same Philo and such as may be truly called both an Idea and a naturall one a thing betwixt thy Ideal vestiment and the Divine Idea it self {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} pag. 6. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} that is But the fruits was not onely for nourishment for living creatures but preparations also for the perpetuall generation of the like kind of plants they having in them Seminall Substances in which the hidden and invisible forms of all things become manifest and visible by circumvolutions of seasons These are the {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} or Rationes seminales the seminall Forms of things Observ. 11. Page 48. line 9. Mastix is deliver'd of a Bull This is a Calf of thy own begetting but I have forgot all this while to render thee a Calf for a Bull as I promis'd thee I am not toyish enough for thee my little Phil. Do I say heat and siccity are Aqua vitae bottles But may not heat and siccity and Aqua vitae be consentany arguments what repugnancie is there in it Answer Logician Therefore there is no Bull here till thou be grown up to thy full stature Observ. 12. Here I told you that you incompassing all with the Empyreal substance you had left no room for Evening and Morning upon the Masse of the Earth What do you answer to this That the Empyreal substance was a fire which had borrowed its tincture from the light but not so much as would illuminate the Masse of it self No Philalethes Do not you say it retain'd a vast portion of light and is not that enough to illuminate the Masse of it self Nay you say it made the first day without the Sunne but now you unsay it again Pitifull baffled Creature But as for those terrible mysterious radiations of God upon the Chaos dark Evaporations of the Chaos towards God which thou wouldst fain shuffle off thy absurdities by I say they are but the flarings of thine own phansie and the reeks and fumes of thy puddled brain Dost thou tell me this from Reason or Inspiration Phil If from Reason produce thy arguments if from Inspiration shew me thy Miracle Page 51. line 25. The clouds are in the Aire not above it c. But if the clouds be the highest parts of the world according to the letter of Moses which is accommodated as I shall prove to the common conceit and sense of the Vulgar then in the judgement of sober men it will appear that thy Argument hath no agreement neither with Philosophy nor common sense Now therefore to instruct thee as well as I do sometimes laugh at theee I will endeavour to make these two things plain to thee First that Scripture speaks according to the outward appearance of things to sense and vulgar conceit of men Secondly That following this Rule we shall find the Extent of the World to be bounded no higher then the clouds or there about So that the Firmament viz. the Air for the Hebrews have no word for the Air distinct from Heaven or Firmament Moses making no distinctiō may be an adequate bar betwixt the lower and upper waters Which it was requisite for Moses to mention vulgar observation discovering that waters came down from above viz. showers of Rain and they could not possibly conceive that unlesse there were waters above that any water should descend thence And this was it that gave occasion to Moses of mentioning those two waters the one above the other beneath the firmament But to return to the first point to be proved That Scripture speaks according to the outward appearance of things to sense and vulgar conceit of men This I say is a confessed truth with the most learned of the Hebrews Amongst whom it is a rule for the understanding of many and many places of Scripture Loquitur Lex secundùm linguam filiorum hominum that is That the Law speaks according to the language of the sonnes of men as Moses Aegyptius can tell you And it will be worth our labour now to instance in some few passages Gen. 19. V. 23. The sunne was risen upon the Earth when Lot entred into Zoar. Which implies that it was before under the Earth Which is true onely according to sense and vulgar phansie deuteronom. 30. V. 4. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} or {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Implies that the earth is bounded at certain places as if there were truly an Hercules Pillar or Non plus ultrá As it is manifest to them that understand but the naturall signification of {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} and {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} For those words plainly import the Earth bounded by the blue Heavens and the Heavens bounded by the Horizon of the Earth they touching one another mutually Which is true onely to sense and in appearance as any man that is not a meer Idiot will confesse Ecclesiastic cap. 27. V. 12. The discourse of a godly man is alwayes with wisdome but a fool changeth as the moon That 's to be understood according to sense and appearance For if a fool changeth no more then the Moon doth really he is a wise and excellently accomplished man Semper idem though to the sight of the vulgar different For at least an Hemisphear of the Moon is alwayes enlightned and even then most when she least appears to us Hitherto may be referr'd also that 2. Chron. 4.2 Also he made a molten Sea of ten Cubits from brim to brim round in compasse and five Cubits the heigth thereof and a line of thirty Cubits did compasse it round about A thing plainly impossible that the Diameter should be ten Cubits and the Circumference but thirty But it pleaseth the Spirit of God here to speak according to the common use and opinion of Men and not according to the subtilty of Archimedes his demonstration Again Psalme 19. In them hath he set a tabernacle for the Sunne which as a bridegroom cometh out of his chamber and rejoyceth as a strong man to runne his race This as M. John Calvin observes is spoken according to the rude apprehension of the Vulgar whom David should in vain have indeavoured to teach the mysteries of Astronomy Haec ratio est saith he cur dicat tentorium ei paratum esse deinde egredi ipsum ab una coeli extremitate transire celeriter ad partem oppositam Neque enim argutè inter
was once Childish Ignorant Proud and Passionate when he is well cured of those distempers We are what we are and what is past is not and therefore is not to afflict us But he that is more anxious concerning Fame then Vertue and seeks onely to seem a gallant and invincible thing to the world when in the mean time his mind is very weak and vulnerable I know my Eugenius is so wise that such a man as this will seem as irrationall to him as if one having by ill chance cut his shinne he should be lesse solicitous about healing of his legge then mending of his stocken FINIS An Index of the generall heads and more remarkable passages in the foregoing Reply M Astix his Apologie for his smart Observations upon Eugenius his Anthroposophia Theomagica c. from page 9 to the 14. That to laugh at the follies and defeatments of vain men is lawfull in a Christian p. 14 15 16 Eugenius his Title-page The Man-mouse taken in a Trap censured p. 21 22 Mastix his Answer to two perverse charges of high incivilities gathered out of his Observations from p. 23. to p. 32 His Personall Reasons that moved him to write his Observations p. 35 36 Of Platonisme and of Mastix his Philosophicall Poems his Song of the Soul c. from what Principle they were writ p. 36. to p. 41 Of the Philosophy of Des-Cartes how far above all other naturall Philosophyes and yet how short of that noble divine universalizing Spirit in Christianity and Platonisme p. 41 42 43 44 A zealous Invective against the Atheists of these times wherein sundry causes of Atheisme are glanced at p. 44. to 48 Mastix no Enthusiast but speaks according to the faculties of a man actuated by God p. 48 A description of an heavenly Dispensation upon earth farre above either Prophecie or Miracle p. 39 40. and 49 50 Whether there be any Essentiall definitions of Substances and in what sense p. 57 58 59 Whether the Peripaleticks conceit God to have made the world as a Carpenter makes houses of Stone and Timber p. 59 60 61 Eugenius his vizard of high affected Sanctimony fallen off all the people laugh at him p. 63 64 The ridiculous Analogies Eugenius makes between his World-Animal and an ordinary Animal p. 65 66 The flesh of his World-animal confuted p. 66 67 The pulse of his World-animal confuted p. 67 68 Of Rarefaction and Condensation and of the miraculous multiplication of the Superficies of bodie p. 70 71 72 The Respiration of his World animal confuted p. 72 73 74 That a Pair of Bellows is an Animal according to Eugenius his Zoography p. 75 76 The vitall moysture of his World-animal confuted p. 77 78 The Animal Spirits of it confuted p. 78 79 The causes of the Flux and Reflux of the Sea and that it cannot be the Pulse of his World-animal p. 81 82 83 Mastix his Philosophicall Poems censured and defended p. 85 86 87 Reminiscency no Argument for the Preexistencie of the Soul p. 88 89 90 A large Demonstration that that Matter which Eugenius asfirms he hath often seen and felt is not the first Matter of all things from p. 91. to p. 97 His Assertion that Aristotles first Matter is in Nature neither {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} nor {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} confuted p. 101 102 Eugenius his Ridiculous division of an Idea into one part p. 104 A supply made to this hopping distribution out of Philo the few p. 105 106 That Eugenius doth so surround the Masse with his â—mpyreall substance that there could be no Morning nor Evening as Moses text requires p. 107 That the Scripture speaks according to outward sense and vulgar apprehension proved by sundry passages of Scripture and Testimonies of learned Men from p. 109 to 113 That the Extent of the world according to Moses David c. is but to the Clouds or thereabout very fully and largely demonstrated and so consequently that there is no room for Eugenius his interstellar waters in Moses his Text unlesse he will make them all one with the Clouds or Vapours that be coagulated into Rain from p. 113 to p. 120 Eugenius his grosse Mistake concerning Orbs and Epicycles venting three absurdities in one Assertion p. 121 122 123 124 In what sense Mastix said in his Observations that Epicycles were too big to be true p. 125 That Rarefaction and Condensation according to the Schools implies a Contradiction p. 128 What a miserable layer of fundamentalls of Sciences Eugenius is And in particular of his Magnet p. 129 130 S. Johns new Heaven and new Earth how Mastix would interpret it and how Magicus p. 132 133 Aristotle taxed of Sodomy p. 134 135 His Hymne in honour of Hermias and his doing the same Rites unto his whore when he had married her that the Athenians did to their Goddesse Ceres Eleusinia p. 135 136 The naturall shame in men of obscene matters notoriously discovered in the story of Osiris and Typhon and that this shame is a signe that there is a certain conscience or presage in the soul of man that a better condition belongs to her then this in the body p. 137 138 That the soul of man is not propagated as light from light p. 140 141 142 That Eugenius doth plainly assert that blind men see in their sleep p. 143 That there is not a Sensitive Spirit distinct from the rationall soul in a man p. 144 145 146 147 How long Mastix was making his Observations upon Eugenius his Magicall Treatises p. 149 150 Eugenius so unlucky in his Poeticall Encomiums of Oxford that whereas he intends to praise he seems to abuse that learned and well-deserving Universitie p. 153 154 That the very substance of a thing cannot be known p. 161 162 163. The union betwixt the flame and the candle not at all to set out the Union of the soul and body to any Philosophicall satisfaction p. 164 165 That the soul is not Intelligent fire proved by sundry Arguments p. 166 167 c. From her Organization of the body p. 167 From her Information p. 168 From Spontaneous Motion p. 168 From Sensation p. 169 to 174 From Memory p. 174 From the Souls Immortality acknowledged by Eugenius p. 174 175 The bare point of Mastix his argument against Magicus his mysterious chain of light more plainly discovered p. 177 178 Eugenius his foure arguments to prove that the Seminal Forms of things are understanding Agents propounded and confuted from page 178 to 181 What a Ritio Seminalis or Seminall Form is according to Plotinus and the Platonists p. 179 180 Mastix his exception against Eugenius his definition of the first Principle of his Clavis magica proved to be as solid as merry p. 181 182 Whether the Starres receive any light from the Sun p. 183 Mastix his friend â— T. vindicated p. 186 His favourable conjecture of the Authour of Magia Ada mica p. 188 His power of discovering Impostures parallel'd with Apolionius us p 189 His Victory Trophey and Inscription p. 190 His Oration to the Men of Ephesus p. 190 191 c. A description of a threefold Dispensation under which Christians are from p. 191 to 197 The first Dispensation p. 191 192 The second Dispensation from p. 192 to 195 What is the way to be delivered from the Impostures and Fooleries of the second Dispensation p. 195 196 The third Dispensation or second Covenant p. 196 197 In what sense Mastix is Puritane or Independent p. 197 That he is above all Sects whatsoever as Sects as being a mere Christian p. 197 198 The Transfiguration of his inward man into a breathing Colosse speaking from Heaven and reminding all the Inhabitants of the Earth of the true cause of their perpetuall Miseries and Calamities p. 199 That Mastix is no Enthusiast for all this but that it is onely the Triumph of the Divine Light in his Rationall Spirit striking through his exteriour faculties and moving his very body with coldnesse and trembling p. 200 His friendly and faithfull Monitions to Eugenius freely discovering to him the true causes of his being defeated in his great Designes upon Fame and Knowledge from p. 200 to 204 That a wise man will not onely not be hurt but be profited by his Enemie p. 205 c. Errata Page 106. line 3. read {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} page 125. line 9. read Deferents page 145. line 7. read glasse page 147. line 23. for in the highest read the highest page 160. line 20. read {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} page 177. line 3 4. read kind of attractive
Philosophos de integro solis circuitu disputat sed rudissimis quibusque se accommodans intra ocularem experientiam se continet ideóque dimidiam cursûs partem que sub Hemisphaerio nastro non cernitur subticeti e. This is the reason to wit the rudenesse of the vulgar why the Psalmist saith there is a tent prepared for the Sunne and then that he goes from one end of the heaven and passes swiftly to the other For he doth not here subtily dispute amongst the Philosophers of the intire circuit of the Sunne but accommodating himself to the capacity of every ignorant man contains himself within ocular experience and therefore saith nothing of the other part of the course of the sunne which is not to be seen as being under our Hemisphear Thus M. Calvin I 'le adde but one instance more Joshuah 10 V. 12. Sunne stand thou still upon Gibeon and thou Moon in the Valley of Ajalon Where it is manifest that Joshuah speaks not according to the Astronomicall truth of the thing but according to sense and appearance For suppose the Sunne placed and the Moon at the best advantage you can so that they leave not their naturall course they were so farre from being one over Ajalon and the other over Gibeon that they were in very truth many hundreds of miles distant from them And if the Sun and Moon were on the other side of the Equatour the distance might amount to thousands I might adjoyn to these proofs the suffrages of many Fathers and Modern Divines as Chrysostome Ambrose Augustine Bernard Aquinas c. But 't is already manifest enough that the Scripture speaks not according to the exact curiosity of truth describing things {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} according to the very nature and essence of them but {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} according to their appearance in sense and the vulgar opinion of men Nor doth it therefore follow that such expressions are false because they are according to the appearance of things to sense and obvious phansie for there is also a Truth of Appearance And thus having made good the first part of my promise I proceed to the second Which was to shew that the Extent of the world is to be bounded no higher then to the clouds or thereabouts that it may thence appear that the upper waters mentioned in Moses are the same with those Aquae in coelo stantes mentioned by Pliny lib. 31. his words are these Quid esse mirabilius potest aquis in coelo stantibus and these waters can be nothing else but that contain'd in the clouds which descends in rain and so the whole Creation will be contain'd within the compasse of the Aire which the Hebrews call {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} quasi {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} ibi aquae because it is sedes nubium the place of clouds and rain And that the world is extended no higher then thus according to Scripture it is apparent First because the clouds are made the place of Gods abode whence we are to suppose them plac'd with the Highest There he lives and runns and rides and walks He came walking upon the wings of the wind in the 104 Psalm Who layeth the beams of his chambers in the waters who maketh the clouds his chariot and walketh on the wings of the wind Laieth the beams of His chambers in the waters to wit the upper waters which are the clouds The Almighties lodgings therefore according to the letter are placed in the clouds There about also is his field for exercise and warre Deut. 33.26 There is none like to the God of Jeshurun who rideth upon the Heavens for thy help in his excellency on the sky that is upon the upper clouds as Buxtorf interprets it and indeed what can {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} properly signifie above but clouds for below it signifies pulvis tenuissimus small dust and the clouds are as it were the dust of heaven Vatablus also interprets that place of Gods riding on the clouds And this agrees well with that of Nahum chap. 1. V. 3. The Lord hath his way in the whirlwind and the clouds are the dust of his feet Here he is running as swift as a whirlwind and raiseth a dust of clouds about him You shall find him riding again Psalme 68.4 and that in triumph but yet but on the clouds sutably to that in Deut. Sing unto God sing praises unto his Name extoll him that rideth upon the heavens by his name J A H and rejoyce before Him That rideth upon the Heavens the Hebrew is {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} which I would be bold with Aben Ezraes leave to translate that rideth upon the clouds For clouds cause darknesse and the root from whence {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} is {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} which signifies obtenebrari obscurari But for the ground of this Rabbies interpretation to wit upon the heavens it is taken out of the 33 verse of the 68 Psalme To him that rideth upon the heaven of heavens of old But if we read on there we shall find that those heavens of heavens in all probability reach no higher then the clouds For let 's read the whole verse together To him that rideth upon the heaven of heavens that were of old Lo he doth send out his voice and that a mighty voice what 's that but thunder and whence is thunder but out of the clouds and where then doth God ride but on the clouds The following verse makes all plain Ascribe ye strength unto God His excellency is over Israel and his strength is in the clouds which doth notably confirm that the Extent of the Heavens according to the letter of Moses and David too are but about the height of the clouds For here the heaven of heavens is the seat of thunder and Gods strength and power is said to be in the clouds Nor doth this expression of this height to wit the heaven of heavens of old imply any distance higher For sith all the Firmament from the lower to the upper waters is called Heaven it is not a whit unreasonable that the highest part of this Heaven or Firmament be called the Heaven of Heavens And this is my first argument that the heaven or firmaments Extent is but from the Sea to the Clouds because God is seated no higher in the outward phrase of Scripture My second argument is taken from the adjoyning the heavens with the clouds exegetically one with another for the setting out of that which is exceeding high as high as we can expresse And this the Psalmist doth often Psalme 36.5 Thy mercy O Lord is in the Heavens and thy faithfulnesse reacheth unto the Clouds And Psalme 57.10 For thy mercy is great unto the Heavens and thy truth unto the Clouds And Psalme 108.4 For thy mercy is great above the Heavens and thy truth