Selected quad for the lemma: spirit_n
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A39319
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Some opinions of Mr. Hobbs considered in a second dialogue between Philautus and Timothy by the same author.
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Eachard, John, 1636?-1697.
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1673
(1673)
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Wing E64; ESTC R30964
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113,620
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344
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the heart where being made vital the heart by the arteries sends it out again to enliven and enable for motion all the members of the same so the Collectors c. receiving the venose money out of the several parts of the Country carry it to the heart politick where being vitaliz'd it does strange things when it comes again into the Country and that if a Common-wealth ben't strictly dieted but highly fed how that it spawns and brings forth little Common-wealths or Children of a Common-wealth thus the artificial man of Spain laid about him and begot the Child Hispaniola and if Hispaniola should afterwards grow up to have a little one then would Spain be a Grandfather Phi. Certainly this sentence will have an end at some time or other Tim. Pray Sir don't speak to me for I am in great haste and have a great way still to go once again I say when I look also into the 29th Chapter of your Leviathan and there read of the several infirmities and diseases that this artificial man the Common-wealth is subject to for we must know that an artificial man as well as other men is very much out of sorts sometimes and how that some proceed from defectuous procreation as when an old pockie gouty crasie Common-wealth begets another by reason of the mala stamina or vicious Conception the Child Common-wealth either comes to an untimely death or by purging out the ill quality breaks out into Biles and Scabs some from seditious doctrines such as killing a Tyrant is lawful which venom say you I will not doubt to compare to the biting of a mad dog no man in the World would ever have doubted of it which is a Disease Physitians call Hydrophobia or fear of water for as he that is so bitten has a continual torment of thirst and yet abhorreth water and is in such an estate as if the poyson endeavour'd to convert him into a dog in a still night you may hear one so converted bark almost srom Dover to Calis so when a Monarchy is once bitten to the quick by those democratical Writers and the teeth of time that continually snarl at the estate it wanteth nothing more than a strong Monarch which nevertheless out of a certain Tyrannophobia or fear of being strongly governed when they have him they abhor such likewise is the opinion of those that hold there may be two Authorities in the same Common-wealth Temporal and Spiritual which disease say you not unfitly may be compar'd it sits to a Cows thumb to the Epilepsie or falling sickness which the Jews took to be one kind of possession by spirits in the body natural For as in this Disease there is an unnatural Spirit â—…r wind in the head that obstructeth the roots of the nerves and moving them violently taketh away the motion which naturally they should have from the power of the Soul in the brain and thereby causeth violent and irregular motions which men call Convulsions in the parts insomuch that he that is seised therewith 〈◊〉 down sometimes into the water aâ—…d sometimes into the fire as a man depriv'd of â—…is senses a very good lecture upon the Epilepsie so also in the body Politick when the spiritual and windy power moveth the members of a Commonwealth by the terrour of punishments and hope of rewards which are the nerves of it otherwise than by the civil power which is the soul of the Common-wealth they ought to be moved this still is pure Mathematicks and by strange and hard words suffocates their understanding it must needs thereby distract the people and either overwhelm the Commonwealth with oppression or cast it into the fire of a civil war Phi. What no end yet Tim. Such again say you is the opinion of those that are for mixt government making the power of levying money which is the nutritive faculty of a Common-wealth that is supposing blood nourishes for if it don't money is clearly cut out run one way the power of conduct and command which is the motive faculty that 's well enough because conduct and command is perform'd by the motion of legs and lips run another way and the power of making laws which is the rational faculty that 's well enough also because of law and reason a third way which irregularity of a Common-wealth to what Disease say you in the natural body of man I may exactly compare it I know not this is the first time that Philautus has been at a loss but so hoo I have seen a man that had another man growing out of his side with an head arms breast and stomach of his own if say you he had had another growing oâ—…t of his other side the comparison might then have been exact if I meet with the man I 'll speak to him to hire another man to grow out of t'other side and if that be once done goodnight Parliament for this October and for ever after Phi. Nor yet Tim. When I also read that want of money especially in the approach of War may very aptly be compar'd to an Ague now for as long a Lecture upon an Ague as we had before upon the Falling-Sickness wherein the fleshy parts being congealed or by venomous matter obstructed the veins which by their natural course empty themselves into the heart are not as they ought to be supplyed from the arteries whereby there succeedeth first a cold contraction and trembling of the limbs a very pretty Hypothesis for an Ague and afterwards a hot and strong endeavour of the heart to force a passage for the blood and before it can do that contenteth it self with the small refreshments of such thiâ—…gs as cool for a time a Julap from a Banker till if nature be strong enough it break at last the contumacy of the parts obstructed 't is a little obscure but the Devil they say is in an Ague and dissipateâ—… the venom into sweat through â—…he sieve or scummer of the skin 〈◊〉 if nature be too weak the patient dyeth Ting tong ting tong Phi. Then never Tim. And that Monopolies and abâ—…ses of Publicans are the Pleurisie of the Common-wealth For as the blood say you in a Pleurisie getting into the membrane of the breast breedetâ—… there an inflammation accompanied with a Feaver and painful stitches so say I and you together money tâ—… blood of the body politick getting in too much abundance into the membranaceous Purses and Coffers of Publicans and Farmers of publick revenue by inflammation doth distend the Purse-strings and make the sides of the Coffers to sob and groan and that the popularity of a potent subject is like Witch-craft though with Philautus there be no such thing yet for a need that will serve for a Disease too and that too great a number of corporations which are as it were many lesser Common-wealths in the bowells of a greater that now is a notion are like worms in the entrails of a natural man but that disputers
Exod. 3. 19. the same God said also he was sure that he would not let them go that is that he would harden his own heart Phi. But I would know what it was that God did to Pharaoh's heart when he hardened it That expression methinks sounds as if it had something of positivity in 't as the Jargonists speak and seems to make God every whit as much concerned in sin as my opinion of necessity Tim. What did he do say you he did the same that the Scripture tells you he did to the Jews who when they had several miracles doâ—…e amongst them and would not see and would not understand God inflicted this just Judgment upon them that they should not see and should not understand In my opinion 't is very reasonable and there 's nothing at all iâ—…'t tending towards the Author of sin Phi. But 't is strange if this way of judgments and affâ—…ictions does for Esau too for before he was born he was hated of God Tim And so were all the Women in the World hated in respect of the Virgin Mary she being the only blessed among Women and prefer'd to be the Mother of our Lord Jesus For as 't was impossible that Christ should be born buâ—… of one Woman so likewise was it as impossible that he should be descended but of one Man And though God promised to bless Abraham and his seed after a most special manner yet he never promis'd to do the like to the elder House or line Phi. But what say you to Gods commanding Abraham to kill his own Son you can 't surely call that meerly not preferring Tim. You know well enough that it was the contrary that he commanded for he said lay not thine hâ—…nd upon the lad 'T is said indeed that Abraham wâ—…s tempted and tried by God and that accordingly he obey'd and made all things ready to do it Phi. But the Author to the Hebrews tells you that he did offer him up for doubtless Abraham did believe that God did really intend that he should kill him and that it was not at all unjust Tim. And well he might not doubting I suppose but that God might as well chuse by Sacrifice or what other means he pleased to take away any innocent mans life as by a Fever or any other sickness So that we hear nothing as yet of the Author of sin nor any thing toward Gods being at all concern'd in sin after any such manner as most inevitably follows from your opinion Phi. Therefore I have sav'd the great business for the last viz. the eternal decrees and prescience of God Almighty I suppose it will take you some time to explain them and to reconcile them to your Freewill Tim. They are done the easiest of any thing you have yet mention'd Phi. How so I prethee Tim. How so I don't believe any such thing at all that 's my way Sir Phi. What no decrees no prescience a most solid Divine without doubt Tim. Nay hold Sir 't is only when I meet with one that has such a God as yours for I believe always according to my Company and when I meet with one that has nothing else for his God but omnipotent thin matter 't is very idle in my opinion to talk about his foreknowing or determining before-hand what shall come to pass in this World For the World may as well foreknow what God shall do as God can what shall be done in the World they both running into one another and so proving to be exactly the same Phi. But to say that God is the World is a most horrid opinion and therefore in my Leviathan I utterly reject it as very unworthy to be spoken of God Tim. Then you must reject your omnipotent matter also For if God be nothing else but matter and this matter be in every particle of the World or Universe that is to speak according to your self of all that is either we have no God at all or they are all one which you please Phi. But the thinness Tim and the omnipotency Tim. Never talk to me of thinness for thinness takes up as much room as thickness And Omnipotency it self can never take away that incurable nusance that belongs to matter viz. of one justling out another Phi. But you make nothing to jumble mans body and soul together and never think then of any such clashing or enterfeiring Tim. Therefore 't is you that have help'd us to answer that difficulty for the body of man being only flesh and bones and the soul blood and spirits their quarters setting aside some few straglers are e'en as different as the Oat-tub is from the Hay-Chamber Phi. But stay a little Tim you are I perceive very severe in demanding how that if God be meerly matter the World and God should both stand together now suppose I should grant the soul of man to be quite different from his body which is a thing much too ridiculous to be so much as supposed I pray can't I seeing you are so very curious in your enquiring enquire also how contradictions can dwell together that is how matter and no matter can be join'd and move one another do you think it would not take much more time to remove and conquer such an absurdity as this than any thing that is to be inferr'd from my opinion Tim. Nothing nigh so much Sir for though we cannot punctually tell you by what Chains and Fetters matter and no matter or spirit are fasten'd together yet by our senses we are so exactly acquainted with the lodgings haunts and all the powers of the former and do so very well know that the most subtle and most refin'd of all must be subject to the common incumbrances as evidently to perceive that matter alone can never do the business Phi. Why so Tim. Because we don't only find several things very difficult to explain should there be nothing else but somethings there be especially two which ever to explain is utterly impossible And from the utter impossibility of their ever being explain'd we have abundance of reason to believe that there is somewhat else the name of which we agree upon to be a spirit Phi. And I prethee Tim may not I know what those two things be which thou dost prophesie will never be explain'd Tim. I have told you them already Philautus The one is that God and the World are the very same of which I desire no more may be now said The other is that a man can't chuse of himself to stroak his beard when it would oblige the Company every whit as much if he cockt his Hat Phi. What a mighty business is that to stroak a mans beard Tim. 'T is such a trick Philautus which neither Prince Rupert's famous Dog that eat up the Parliaments Ammunition nor Banks's ingenious Horse could ever arrive to as was before briefly hinted in what was said about train of thoughts And though it be not needful now to