Selected quad for the lemma: state_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
state_n	body_n	soul_n	union_n	1,547	5	9.5555	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A30634	Organum vetus & novum, or, A discourse of reason and truth wherein the natural logick common to mankinde is briefly and plainly described / by Richard Burthogge ... in a letter to the most Honourable Andrew Trevill, Esq. ...	Burthogge, Richard, 1638?-ca. 1700.	1678 (1678)	Wing B6154; ESTC R1776	23,933	80

of Assent that readiness and promptness we many times observe in it is oftner an effect of a Passion bribing of the Understanding than of a pure clear impartial Reason 73. Wherefore others of the Antients as well as of the Moderns abundantly convinced of the insufficiency both of Perception clear and distinct and of Assent free and full to ascertain them of Truth and yet unwilling to have Nature so liberal in other matters exposed to the reproach of Deficiency in One so important as intellectual Judgement They have conceited humane understanding furnish'd by her with certain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Anticipations that is with Connatural and Ingrafted Notions Principles designedly implanted in the Minde to be a rule to it to direct it Thus in the speculative Understanding they have set up a habit which they call Intelligence in the Practical another which is called Synteresis in both a Constellation of Principles shining with their own Light and imparting it to others that want it not much unlike to what is affirmed of Dionysius in his Celestial Hierarchy concerning Spirits that those of superiour Orders enlighten all beneath them in the inferiour 74. But were there really such a System of Notions and first Principles ingrafted in the Minde by Nature in whose Light all others were to shine and to be seen it would follow that Contemplation of our own mindes acquainting us with the Chain Concatenation and Sorites of the Principles therein and Propositions deducible therefrom would more import to the rendring us Philosophers not to say Divines also than observation of the World and Experience and so the greatest School-men those Metaphysical Alchymists that insisted much on this Method and spun out all their notions of their own Bowels should have been the wisest and most fruitful of men Whereas we know the men and the manner of their Communication all their Discourses are indeed subtle and acute but also empty and barren and no more agreeing with Realities and in our Analogy than Light with Darkness Again the Soul in its state of Union and Conjunction with the Body is so dependent on it in all its Operations that it exercises none without the Aids of it Ratiocination it self it is an Animal act not an abstract Action of the Soul but a Concrete act of the Animal it is the Man reasons And in the ordinary method of Nature we receive into our Mindes no Impressions no Images but what are handed to them by our Senses I am apt to think that person who should never have seen nor heard nor tasted nor smelt nor felt any thing would have his minde as little furnish'd with Idea's or Notions as his Memory with Images and would understand as little as he had sensed Besides those very Principles themselves we call First ones or Anticipations shining with their own lustre and light Propositions which we cannot but assent to assoon as we hear them or minde them It will appear if we reflect warily on what doth pass in our Mindes that even these are not assented to but on the Evidence they bring I mean not assented to naturally but as other Propositions are judicially For instance that the whole is greater than the part we assented not unto it on the first hearing but first considering what was meant by Whole what by Part what by Greater what by Lesser and then having sensibly either by Eye-sight or by Imagination compared one unto the other we evidently saw it to be so that the Notion of Greater even to Sense ever agreed to the whole and that of Less to the Parts The like that Two and Two make Four This is the way we first admitted to belief the Propositions which are called Principles and it is no other than that wherein we admit all others Onely the Propositions which are call'd Anticipations or first Principles are Propositions of so easie sensible and plain an evidence and so obvious that we early admitted them so early that we cannot well remember when we first did so and therefore they are stiled Anticipations or proleptick Notions for being of so early an admission and existence in our Mindes they preceded all our after knowledges whose acquirement we well remember Further Beings are not to be multiplied without Necessity and there is none of faigning such Anticipations and Habits of Principles to direct the Minde in inquisitions after Truth since all acknowledge there are no such principles in the Eye the Ear the Nose the Tongue to direct them and why then in the Minde Besides Reflection on our ordinary reasonings evinces that in them we seldom attend to such Principles but to the Object discoursed of nor need we to do otherwise if it can be evidenced that there is a certain Notion Form Ground of Truth that runs through all things true which Form or Notion of Truth assoon as the Understanding rightly circumstanced and conditioned apprehends in an Object it cannot but acknowledge it to be true as it would another to be white or black wherein it is assured by the Eye rightly circumstanced and conditioned that there is the Form of Whiteness or Blackness As for Anticipations they are too particular and not of a nature so large and comprehensive as to be the Rules and Measures of Truth which is infinite Let those Anticipations be reckoned and then Experiment be made upon comparison with the immense Latitude of Questions and of Truth relating to them 75. Thus I have shewn the Indications Marks and Notions of Truth that in my judgement are not proper adequate or useful it now remaineth that I shew one that is And Truth as it is the Ground Motive and Reason of Assent is objective Harmony or the Harmony Congruity Even-lying Answerableness Consistence Proportion and Coherence of things each with other in the Frame and Scheme of them in our Mindes Truth is universal and exact Agreement or Harmony 76. On the other hand Falsity as the ground motive and reason of Dissent is Objective Disharmony or the disharmony incongruity inequality unanswerableness inconsistence disproportion and incoherence of things in the Frame and Scheme of them in our Mindes Any Disagreement or Disharmony is Falsity 77. Probability or Likelihood of Truth is an appearance of Congruity A thing is probable when it hath some consistence and agreement it Quadrates and lies even with what we do know but in regard there are particulars relating to the same Systemes and Frames of Thoughts which yet we do not know therefore we know not if it will lie even and square with them Improbability is apparent Incongruity 78. That Truth is Harmony and Proportion and consequently that Probability is apparent Harmony apparent Proportion and Falsity Disharmony Disproportion cannot be but very evident to him that shall consult with Nature and common sense 79. In Nature it is plain For Harmony it is the Reason of the World the World was made by it cannot be known but by it The rule of Proportion is