Selected quad for the lemma: heaven_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
heaven_n	earth_n	high_a	place_n	6,761	5	4.5017	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A91783	The logicians school-master: or, A comment upon Ramus logick. By Mr. Alexander Richardson, sometime of Queenes Colledge in Cambridge. Whereunto are added, his prelections on Ramus his grammer; Taleus his rhetorick; also his notes on physicks, ethicks, astronomy, medicine, and opticks. Never before published.	Richardson, Alexander, of Queen's College, Cambridge.; Thomson, Samuel, fl. 1657-1666.	1657 (1657)	Wing R1378; Thomason E1603_2; ESTC R203419	285,683	519

bursts out of the gun and breaks the air So air is very subtile in its parts and wil enter into the very pores of the thing and by reason of its moisture and heat wil make a thing swel and so rarifies it and makes it occupy a greater place Water we say being rare becomes air and air being dense becomes water the form of the one getting uper hand then the form of the other contracts it self and so becom● condensate as the other form extends it self and so becomes rare not that it becomes rare but that by the act of the form t is made to occupy a greater place Heat is common to both fire and air but fire is first because 't is more formal and less material for the same portion of the matter takes a greater place hath a more active form and here ergo the matter doth less reagere and the body of the fire may be bigger than the body of the earth but not in proportion so a pottle of fire is more than a pint of earth Calidus is that in which there is more formale than materiale ignis is that which hath most materiale least formale in constant natures hence t is the highest of al other elements and there keeps the highest place Yet I cannot say t is meerly light for the highest heavens are above it ergo lighter than it also t is of a most equal temper and light yet so as not burning but per accidens Neither did Cardane need to think that the heavens should burne up if there was that element of fire for it doth urere and comburere only per accidens as t is condensated for the higest heavens it cannot burn for the parts cannot burn for the parts cannot be seperated because they are congenita Again the highest heavens are most subtile and solid ergo wil not burn but in carbone the fire is apparent for t is condensated and because of its subtility t is not per se seeable but only in materiae crassitie So we see in our fire that when our shins are burnt fire comes unto them for t●s not air as some think for why then should we not roast meat in the air And yet the fire coming to our shins is not seeable though feelable ergo much less seeable in its own element yet it wil appear in a glass being held at our shins so in a glass window being gathered together and beames sent down by the sun and in hot countrys where the beams come down perpendicularly they make a great heat Some think these beams are not real but be sent down by the sun and beget lumen in the air but then what becomes of that lumen when the sun goes down but gather the sun beams into a glass and they will burn ergo they are fire again air will not burn ergo it is not it The fire is that where the form doth most extend the matter of all inconstant natures and so is most moist hot dry The air is that which is most and hot here the form is not altogether so active and ergo the matter is not so extended again here the act being less hence t is not so hot as the fire neither is the matter ergo so acted upon and ergo is neither so dry as the fire again t is most moist for the form cannot dry it because of the heat in it and hence t is most diffuse and ergo most moist and most moistning hence t is that air will so replere any thing that there be no vacuum Frigidum is water or earth cold is in both these by reason their forms are not so active and their matter is more abundant and more and this appeares in divers extending of the same matter having divers forms So if the same matter have the form of water it will be cold if of air it will be moist if of fire it will be hot ergo these qualities are from the greater and lesser act of the form These elements are cold because they have more matter or less form So they say the Moon is cold because she takes up vapours and yet not able to take them up to the fire leaves them and they become cold so put luke-warme water to scalding water and it will be more cold because it dulleth the forms act of the scalding water Now in the elements there is one common matter to them all now that one is more subtil and another more dense t is from the forms act upon the matter neither the forms act alone nor the mattes alone but both together cause these qualities which indeed are rather acts than qualities So the fire doth act continually Now as the form doth act inwardly upon the matter so we say t is habitual as it is acted by them both outwardly and so more sensibly so we call it an act So the vegetative foul doth continually vegetate And in these I say there is more matter less form hence the form is clogged with the matter that it cannot act and so t is dull as a beetle against a wool sack Frigidum where there is more matter than form that is the proportion of the matter is greater than the proportion of the forme Hence t is probable that the first matter was equally devided into four elements and that one had at the first as much as an other but afterwards according as the form did extend or contract them so came one to be greater than the other aut contra But here it may be Objected Is the water greater than the earth or was it as great as the earth Yes the water was greater than the earth for quantity so at Noe's flood we read how high it was above the highest hils again we know it overflowed the whole earth though God now for the preservation of his creatures which were to live upon the earth hath devided the waters and hath placed some of them above in the firmament and some of them below on the earth and but for the waters in hollow places in the earth the diameter of the earth would be a great deal less And that the hils are so many cisterns to hold water t is plain because water comes out of hils and the earth is full of water so the river Niger runneth under the earth so the river Aesopus runneth under the mediterrane sea so that though some object that the sea is but in some parts some 2 miles deep yet there are many waters under the earth Frigidum est aqua et terra Water first where there is more matter less form but not in proportion with the earth Hence because of the abundance of their matter these elements are seeable the other elements being hot are not seeable and that with great reason namely that we might more perfectly and more cleerly see the things that move in them which we could not have done so well had they been seeable as in water we

but spiritual quantity which is nothing but their subtile quantity and because they have quantity hence they must be under some figure and they have their place and that is one Passionis Actionis By vertue of the forme there ariseth actio by vertue of the matter passio Yet they arise from them both but more especially from the one than the other for every thing is effectum ergo it hath causes ergo these causes do agere ergo the effect doth pati so that every nature doth pati And again every nature hath principia from whence cometh actio Hence are these most general yet passio before because it cometh more principally from the matter as also because every thing doth pati in its very generation before it be perfect And the materiale doth pati and the formale agere yet the materiale doth agere also so Aristotle saith materia doth appetere formam ut foemina virum Crassities Tenuitas Crassities comes from the contraction of the matter as tenuitas from the extension of the form in the matter and one and the same thing may be crassum and tenue and as there is a certain limitatio of every thing by reason of its principia so there is a certain limitation in regard of extension and contraction in them Tenuitas vocatur subtilitas Subtilitas we call slenderness subtilitas is the forme spinning of the matter by the forme crassities contra So take a Portion of the first matter and put the forme of fire upon it and it will spin it finer than the forme of air will do and so the rest So that the act of the form on the matter extending it causeth subtility crassities is contrà Again every thing hath porositie in it and so it rents and t is requisite there should be porosity in every Element for that there must be apposition of elements and that there must be as in the earth that it may bring forth fruit And that which Kickerman calls impurity in the elements is nothing but this apposition of them And for the doctrine of the three Regions of the Air it comes in the Meteors as not being so distinguished as t is an Element but as the Meteors be in it Gravitas Levitas Gravitas and Levitas do arise from the continual act of the forme for where there is a great deal of forme and little matter there is most levity So in the highest Heavens because the principia were together and there is much acting of the forme hence is it most light and hath the highest place And gravity is a privation as it were of levity as opacity is of light And so the same matter may be more light by the action of the forme not more grave And so the first matter was most grave because it was without forme and as it was every thing imperfectly so 't was in loco and was quantum imperfectly though limits of place and quantity be so far as matter and form reach and 't was without forme ergo imperfect And for so many legions of Spirits in a mans body we are to imagine them to have distinct places so when we pull a thing we would have it in two places ergo it rents And acts are either internal when the forme extends the matter and hence is subtilitas and crassities and this is the true arising of subtilitas some say it ariseth from heat and rarity but there may be subtility where these are not as in the highest Heavens and this is plain in the Elements which have one common matter and yet by their forms they are more or less extended neither is heat the cause of extension for the earth will be more extended if the forme of Water be in it Again when the form extends the matter beyond its reach till it rent this is rarity Gravitas is from more matter and less forme levitas contrà The external act is of the matter and forme Raritas and Densitas Rarity is the extension of the matter by the forme that it rents and becomes porose and so is every thing for if Angels can extend themselves then t is from their rarity and density and ergo from porosity and so for Adam and the patriarchs and the rest they being in the highest Heavens there must needs be cessio corporum and there must be no vacuum ergo there is a caelestis aura that doth cedere Scaliger saith when the air is extended t is porosus and yet he cannot tell what 't is that is in the pores of it for if it were air then it should still be one continued body with it but all the Elements are together by apposition so that there are other elements in it And raritas and densitas are not qualities saith Aristotle but the distance of the parts and as it were a kind of ratio And these may be of the same thing as the air may be more rare and more dense And these are internal acts The external act the power of action and passion For where there is much potentia actionis there must be much potentia passionis and so antipathy where if there be much action then there must be patientis fuga or else it perisheth Now where there is much action and affection to his like as is cause effect subject or adjunct this is Sympathy Multiplex discontinuum unum mundum efficit ordine et hinc ascensus descensus Multiplex discontinuum unum mundum efficit contiguitate hinc nullum datur vacuum The world consisteth of many parts which are not continua but contigua yet we may call the world one as he that made it is one scilicet in method or order not in continued quantity And by reason that all things are one by method hence there can be no vacuum First because there would be a crypsis of this method again vacuum is non ens but only ens à primo is part of the world ergo not non ens for nothing cannot be a part of something Nature is manifold but 't is made one by method as every rule of Logick are divers in themselves but make but one act by method so nature being manifold in it self is made one by method And here are a great many Controversies answered as That the world is not one by continuity but method we know is the wisdom of God according to which God created and governs things ergo the things do appetere their place as God hath placed them hence 't is that things ascend and descend Some say 't is for their own preservation which indeed is the final cause but the efficient cause is method And as a Painter when he paints a thing should make a deformity if he should set things out of order so nature if things should not be rightly placed so that there be no crypsis of method And here comes in the world which is multiplex and discontinua natura here also by reason of this

faciunt Whereas a fained cause cannot argue a true effect aut contra a faigned subject a true adjunct and so in dissentanies why in comparats we may faign one and will argue another true one and here is the ground of all Fables which are full comparisons similia hence we say comparates doe magis illustrare than concludere so that these are the three properties belonging to comparates in generall Comparatio est in quantitate vel qualitate He doth not sa● comparata are quanta or qualia but comparatio est in quantitate vel qualitate looking at the categoria or arguing now it is not quantitas or qualitas but in quantitate or qualitate as if he should say things that are compared are laid together in their quantity or quality for we are not to understand any Arithmetical or Geometrical quantity or quality here which is alwayes the same but it is Logical quantity and quality that is that quantity and quality which we consider in one thing with another so that if you would know what this Loigicall quantity is it is nothing but equality or inequality In quantitate That is when things are compared in their equality or inequality for parity and imparity similitude or dissimilitude belong to Logick now comparatio in quantitate is first because quantity is by nature before quality for this parity and imparity must needs be considered in the thing arising from the nature thereof before we consider the quality in nature arising from the quantity as for example I must first consider the greatness of a wall then I shall see that quality whiteness to be extended according to the greatness of the wall Qua res comparatae quantae dicuntur Qua that is it is that aff●ction of things that are laid together for that he means when he saith qua Res comparatae c. Quantity is an affection Logicall to res now in that he thus defines them he doth not mean quantae in respect of the word but in respect of the nature of the thing for this it is we know every thing hath this logismos or Logicall affection whereby it may be called quanta so qualities may be compared together and be made greater or lesse by reason of the finite nature of them Est que parium vel imparium Now because there are more things than degrees of quantity for that cause it comes to pass that some things are equally matched and some unequally so then when we compare things together and they be matches those are paria this parity is of those things which chance to be equall Pari sunt quorum est una quantitas First he calls them paria as if he should say matches or fellows or as we call them paires as a pair of gloves or garters c. else it may be they are imparia or dissimilia for so somtimes that word imparia is used for dissimilia quorum quantitas est una He doth not mean that the things are one but their quantity is parity ergo he saith quorum quantitas est una here he doth not mean that their quantity is one but it is called parity Argumentum igitur paris est cum par explicatur a pari This follows from the definition by explicatur he means arguitur but he saith explicatur because it is the nature of those to unfold one another E●●sque notae sunt par aequaie aequore c. Because others have not taught these kinds of arguments before ergo he pleaseth to stay a while upon them and would teach us to judge of them by the phrase as it were but we must look at the matter Par levibus ventis Here Crusa Aeneas first wife is compared to the winds Et nunc aequali c. Here the age of one is compared with the age of another Again the Empire of Rome shall be equall to the whole earth and their courage to the height of heaven Cujus res gestae at que virtutes es c Now follows full comparisons his gallant deeds are compared with the whole course of the Sun the proposition is here with what limits the earth is confined with them is the earth limited Littora quot conchas quot amaena rosaria flores c. Here are many propositions to one reddition as many shels as are on the sea shore c so many are mine adversities quae si comprendere coner c. again his repeating of them would be as if he should tell the drops of the Icarian sea Hujus vero loci sunt consectaria illa è contrariis quidem orta c. These kindes of arguments though they seem to have in them contraries yet by laying them together and seeing their contrary consequence they come to be comparates As Sosibian is a servant to his father because his fat●er is his master Ex adversis sunt frequentiora For the fo●mer examples were onely true in relates and privants but ex adversis sunt frequentiora If one accuse him whom I defend then I may accuse him whom he defends Quod cum fateantur satis magnam c If vice make miserable shall not vertue make happy Contraria enim c●ntrariorum sunt consequentia c. This rule holds not when it is genus but when it follows from it then it will be true as I cannot say the father is good ergo the son is evil because goodness and evilness do not follow from fatherhood and sonhood for consequentia is here as arising from contrary causes or from causes in the thing or as adjuncts Dic quibus in terris eris mihi magnus Apollo c. This is a common argument among the common sort One propounds a riddle and the other not being able to answer propounds another and this also is common when one sayes give me this and I will give you that Paria vero ficta sunt illa c. Now we come to ficta paria As Zenophons wife would not rather have her neighbours husband than her own so she should not rather desire his garment or gold c. and as Zenophon would not rather have his neighbours wife than his own so he should not rather desire his neighbours horse or ground rather than his own and here we see the use of the third property CHAP. XIX De majoribus Imparia sunt quorum quantitas non est una Impar est majus aut minus Majus est cujus quantitas excedit VVE have heard how things may be compared with things and this comparison was either in quantity or quality which quantity was a logical quantity not a geometrical quantity for it was of things where Geometry cannot be considered Again this is general to every thing not special to Geometry and the reason hereof we heard to be because there are more things in nature than there are degrees in quantity it was parium or imparium Paria were pairs matches and equals and imparia are such as agree

down the procreant and conservant cause of a Trope and for necessity though Grammer be as large as Logick yea as large as our thoughts yet at the first it was not yea they used to say The heart cannot comprehend her own thoughts and again because things at the first were so many that they could not readily give the proper name of every thing hence arose Tropes afterwards these Tropes were sweet and pleasant and therefore they would let them go no more Nam ut vest is frigoris c. Man at first needed not cloathes but now by reason of sin the temper of his body and external cold together cause cold he needeth cloaths which he useth not only for heat but also for ornament So for Tropes though necessity brought them in yet decency doth hold them Delectat autem ideo c. Because it is witty to let pass those things which are before our feet Secondly Because our cogitation is refreshed by them for variety delighteth as there is in Tropes and even as if we see Speech in his holy-day garment Haec igitur prima sunt These are the first sauses and remedies to make Speech look red and white Sedtamen verecund c. Here is a propriety a Trope must be bash●ul and shamefac't not brought in by another or come in rushing perforce but gentle and led by the hand or I pray you ceme in Now to all kinf of Tropes there be certain general affections and those are either in one word alone or in the continuance of more words together Those which are in one word alone are either such as are too hard and harsh or too bold and proud such as are pull'd in by the ears and are more sausy now these are general affections of Tropes and the reason of them is this We have heard what a Trope is namely where a word is changed from his natural signification into another now because that for want of words we cannot readily give a fit word that is tropical therefore we are forc'd to bring them in more harshly sometimes and more proudly now that which is more harsh is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 abusio tropi which comes of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 abutor that is a word which is abused more unkindly or a word hardly entertain'd 't is called of the Grammarians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tunc ego c. If I might only hope for this grief here is an harsh Trope for Spes is expectatio boni and metus or tim●r expectatio mali so that here is either a synechdochy or a catachrestical Ironie Now for Hyperbole that hath no affinity with catachrésis for an hyperboly is very usual and commendable neither is there any harshnesse in it but it is a little too proud but catachrésis is harsh and not used but of Poets only not of Oratours at least very seldom Gladium vagina c. This is also harsh for we rather say Vagina gladio vacua than gladius est vagina vacuus Vacuum here is a metaphour h. e. exutum Hyperbole est audacia tropi Of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be carried above and this affection signifieth that for which it was fetch 't very kindly but proudly and so as it doth inhaunch and encrease the matter to very good purpose and this affection is very commenadble and usual especially in Scripture Meiosis diminutio which is contrary to hyperbole is nothing else but a synechdochy of the species for the genus The Second affection of Tropes in the continuance of more words is called Allegoria which is continuatio troporum yet those Tropes must be of the same kind of Tropes as they must be all of them either metonymies metaphors ironyes or synechdochyes not one a metonymy another an irony and another a metaphor and another a synecdochy it hath his notation of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sedin Allegoria tenendum That is In an Allegory look from what thing we first fetch our Allegory with the same thing must we end As if I begin with a ship I must end with a ship for if I begin with a ship and end with a plow inconsequentia foedissima fuerit So also we see in the Gospel how the Allegory of Dives and Lazarus is continued how they were there feasted and afterward how they were to feast in another place where Dives had such a dry feast as he desired but the tip of his finger to cool him withal but how Lazarus was taken into a joyful feast yea even into Abraham's bosom where we may see even by this rule what is meant in this place by Abraham's bosome namely that Lazarus sitteth in Heaven next unto Abraham So is the Allegory continued from the thing he doth fetch it And this rule is of great use in Scripture for the understanding of the Spirit of God in many places which otherwise might seem dark Now for him that gave his fellow a box on the eare which felled him and yet said nisi tetigi what affection is this it is a kind of hyperboly of his own commendation as if he could do more with a touch then others with a great stroke CHAP. III. Troporum genera duo sunt Primum est metonymia ironia THis distribution of the kinds of Tropes is in respect of the things whence they are borrowed and those from the Arguments of invention The second distribution is from simple arguments Metonymia est tropus causae ad effect subj ad adjunct vel contrà Here is definitio ex distributione as if he should say is absolutè vel modo quodam consentaneorum which is shewed by the induction of the species But because not every cause is put Tropically for every effect nor è contrà neither every subj for every adj nor è contrà therefore he chuseth rather to keep himself closely by these species then to speak generally Metonymia Of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a change of the name which is true of every Trope but because use hath received we content our selves with it knowing what is meant by it or if ye will make it a synecdochy of the genus for the species And this trope is first for that the arguments whence they are borrowed are first and the reason why the cause is put for the effect is because it gives esse to the effect so the reason why the effect is put for the cause is because it hath its esse from the cause So why the subj is put for the adjunct because the adjunct in esse is in the subj et contrà so that this Trope is of consentany Arguments Metonymia causae est efficieintis aut materiae Here also is a definition of the metonymy of the cause ex distributionne There is not any Trope of the other causes neither form nor end not of the form