Selected quad for the lemma: water_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
water_n	wind_n	wing_n	wit_n	26	3	7.3305	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A51300	Enthusiasmus triumphatus, or, A discourse of the nature, causes, kinds, and cure, of enthusiasme; written by Philophilus Parresiastes, and prefixed to Alazonomastix his observations and reply: whereunto is added a letter of his to a private friend, wherein certain passages in his reply are vindicated, and severall matters relating to enthusiasme more fully cleared.	More, Henry, 1614-1687.; More, Henry, 1614-1687.	1656 (1656)	Wing M2655; ESTC R202933	187,237	340

That following this Rule we shall find the Extent of the World to be bounded no higher then the clouds or thereabout So that the Firmament viz the Air for the Hebrews have no word for the Air distinct from Heaven or Firmament Moses making no distinction may be an adequate barre 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 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 fancy Deuteronom 30. v. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 ●o brim round in compasse and five Cubits the height 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 Mr. Iohn Calvin observes is spoken according to the rude apprehension of the Vulgar whom David should in vain have endeavoured 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 Philosophos de integro solis circuitu disputat sed rudissimis quibusque se accommodans intra ocularem experientiam se continet ideoque dimidiam cursûs partem quae sub Hemisphario nostro non cernitur subticet i. 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 sun which is not to be seen as being under our Hemisphear Thus M. Calvin I 'le adde but one instance more Ioshua 10. v. 12. Sunne stand thou still upon Gibeon and thou Moon in the valley of Ajalon Where it is manifest that Ioshua 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 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the very nature and essence of them but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the●r 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 fancy 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 the clouds or there abouts 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 runnes 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

out at this corner and that corner and so gave it due order and disposition of parts But O thou man of mysteries tell me I pray thee how so so subtil a thing as this Anima is can be either barrel'd up or bottled up or tied up in a bag as a pig in a poke when as the first materiall rudiments of life be so lax and so fluid how can they possibly hopple or incarcerate so thin and agil a substance as a Soul so that the union betwixt them is of some other nature then what such grosse expressions can represent and more Theomagicall then our Theomagician himself is aware of Observation 9. Pag. 11. Here Anthroposophus tells us rare mysteries concerning the Soul that it is a thing stitched and cobled up of two parts viz. of aura tenuissima and lux simplicissima And for the gaining of credence to this patched conceit he abuses the authority of that excellent Platonist and Poet Virgilius Maro taking the fag end of three verses which all tend to one drift but nothing at all to his purpose AEneid 6. Donec longa dies perfecto temporis orbe Concretam exemit labem purumque reliquit AEthereum sensum atquo aurai simplicis ignem This is not spoken of the Soul it self but of the AEthereall Vehicle of the Soul and so is nothing to your purpose Mr. Philalethes You tell us also in this page in what shirts or sheets the Souls wrap themselves when they apply to generation as your phrase is as if you were Groom of their bed-chamber if not their Pa●der You tell us also of a radicall vitall liquor that is of like proportion and complexion with the superiour interstellar waters which is as learnedly spoken as if you should compare the Sack at the Globe-Tavern with certain supernall Wine-bottles hung round Orions girdle Which no man were able to smell out unlesse his nose were as Atlantick as your rauming and reaching fancy And yet no man that has not lost his reason but will think this as grave a truth in Philosophie as your interstellar waters But Interstellar indeed is a prettie word and sounds well and it is pitie but there were some fine Philosophick notion or other dld belong to it But now Philalethes if I would tyrannize over you as you do over Aristotle for the manner of your declaring the nature of the Soul where you pretend to shew us the very naked essence of it and first principles whereof it doth consist you have laid your self more bare to my lash then you endeavoured to lay bare the Soul to our view for you do plainly insinuate to us That either the Soul is Light or else a thin Air or that it is like to them If onely like these bodies of Light and Air how pitifully do you set out the nature of the Soul when you tell us the principles of it onely in a dry metaphor Is not the nature of the Soul far better known from the proper operations thereof as Aristotle has defined it then from this fantasticall metaphoricall way But if you will say that the Soul is properly Light or Air then be they never so thin or never so simple unlesse you will again use a metaphor the Soul must be a Body And how any corporeall Substance thick or thin fluid or dry can be able to think to reason to fancy c. nay to form matter into such cunning and wise frames and contrivancies as are seen in the bodies of living Creatures no man of lesse ignorance and confidence then your self will dare to endeavour to explain or hold any way probable Observation 10. Pag. 12. In this page you are curiously imployed in making of a Chain of Light and Matter surely more subtill and more uselesse then that that held the Flea prisoner in the Mechanicks hand But this is to hold the Anima the passive Spirit and celestiall Water together Our Theomagician here grows as imperious as wrathfull Xerxes Will you also fetter the Hellespont Philalethes and binde the winde and waters in chains Buc let 's consider now the link of this miraculous chain of his Light Matter Anima of 3 of 1 portions Passive spirit of 2 of 2 portions Celestiall waters of 1 of 3 portions This is your chain Philalethes Now let 's see what Apish tricks you 'll play with this your chain The three portions of light must be brought down by the two the two if not indeed five the two and three being now joyn'd brought down by one and so the whole chain drops into the water But would any Ape in a chain if he could speak utter so much incredible and improbable stuff with so much munky and mysterious ceremony His very chain would check his both thoughts and tongue For is it not farre more reasonable that three links of a chain should sway down two and two or five one then that one should sway two or five or two three Or do we find when we fling up a clod of earth that the whole ball of the Earth leaps up after that clod or the clod rather returns back to the Earth the greater ever attracting the lesse if you will stand to magneticall Attraction But truly Philalethes I think you do not know what to stand to or how to stand at all you are so giddy and intoxicated with the steam and heat of your disturbed fancie and vain minde Observation 11. Pag. 13. Lin. 8. But me thinks Nature complains of a prostitution c. Did not I tell you so before that Philalethes was a pander and now he is convinced in his own conscience and confesses the crime and his eares ring with the clamours and complaints of Madam Nature whom he has so lewdly prostituted Sad Melancholist thou art affrighted into the confession of crimes that thou art not onely not guilty of but canst not be guilty of if thou wouldst Is there never a one of our Citie Divines at leasure to comfort him and compose him I tell thee Madam Nature is a far more chast and discreet Lady then to lie obnoxious to thy prostitutions These are nothing but some unchast dreams of thy prurient and polluted fancie I dare quit thee of this fact Philalethes I warrant thee Thou hast not laid Madam Nature so naked as thou supposest onely thou hast I am afraid dream'd uncleanly and so hast polluted so many sheets of paper with thy Nocturnall Conundrums which have neither life sense nor shape head nor foot that I can find in them SECT II. 12. That Spiders and other brute creatures have knowledge in them from the first Intellect 13. That the Seminall Forms of things are knowing and discerning Spirits 14. That the World is from God and all true wisdome which is to be found by experiments not in Aristotles writings 15. Because of the abuse of Logick he takes up the Letan●e of St. Augustine 16. His three Magicall Principles viz. The first created Unity the Binarius or

in good sadnesse Philalethes is not all this that you tattle in this page a mere vapour and tempestuous buzz● of yours made out of words you meet in Books you understand not and casuall fancies sprung from an heedlesse Brain Is it any thing but the activitie of your desire to seem some strange mysterious Sophist to the World and so to draw the eyes of men after you Which is all the Attraction of the Star-fire of Nature you aim at or can hope to be able to effect Did your Sculler or shittle Skull ever arrive at that Rock of Crystall you boast of Or did you ever saving in your fancie soil that bright Virgin Earth did your eyes hands or Experience ever reach her Tell me what Gyant could ever so lustily show you Lincoln-Calves or hold you up so high by the eares as to discover that Terra Maga in AEthere Clarificata Till you show your self wise and knowing in effect give me leave to suspect you a mere ignorant boaster from your Airy unsettled words And that you have nothing but fire and winde in your Brains what ever your Magicall Earth has in its belly Observation 35. Pag. 51. Lin. 6. He can repeal in particular Now Anthroposophus you make good what I suspected that is that you do not tell us any thing of this coelestiall naturall Medicine of your own Experience For you being conscious to your self of being no good Christian as you confessed before and God having not given so full a charter to the Creature but he may interpose and stop proceedings surely at least you had so much wit as not to try where there was so just cause of fear of frustration and miscarriage So that you go about to teach the World what you have not to any purpose learned your self Observation 36. Lin. 27. And who is he that will not gladly believe c. A most rare and highly rais'd notion You resolve then that holy expectancy of the Saints of God concerning the life to come into that fond kind of credulity and pleasant self-flattery Facilè credimus quod fieri volumus and yet you seem to unsay it again toward the end of this Period And we will permit you Anthroposophus to say and unsay to do and undo for the day is long enough to you who by your Magick and celestiall Medicine are able to live till all your friends be weary of you Observation 37. Pag. 52. In this whole page Anthroposophus is very Gnomicall and speaks Aphorisms very gracefully But as morall as he would seem to be this is but a prelude to a piece of Poetick ostentation and he winds himself into an occasion of shewing you a Paper of verses of his If you do but trace his steps you shall see him waddle on like some Otter or Water-Rat and at last flounce into the River Vsk. Where notwithstanding afterward he would seem to dresse himself like a Water-Nymph at those Crystall streams and will sing as sweet as any Siren or Mermaid And truly Master Anthroposophus if that heat that enforces you to be a Poet would but permit you in any measure to be prudent cautiously rationall and wise you would in due time prove a very considerable Gentleman But if you will measure the truth of thing● by the violence and overbearing of fancy and windy Representations this Amabilis insania will so intoxicate you that to sober men you will seem little better then a refined Bedlam But now to the Poetry it self Observation 38. Pag. 53. 'T is day my Crystall Vsk c. Here the Poet begins to sing which being a sign of joy is intimation enough to us also to be a little merry The four first verses are nothing else but one long-winded good-morrow to his dear Yska Where you may observe the discretion and charity of the Poet who being not resaluted again by this Master of so many virtues the River Vsk yet learns not this ill Lesson of clownishnesse nor upbraids his Tutor for his Rustici●y Was there never an Eccho hard by to make the River seem affable and civil as well as pure patient humble and thankfull Observation 39. Lin. 17. And weary all the Planets with mine eyes A description of the most impudent Star-gazer that ever I heard of that can outface all the Planets in one Night I perceive then Anthroposophus that you have a minde to be thought an Astrologian as well as a Magician But me thinks an Hill had been better for this purpose then a River I rather think that your head is so hot and your minde so ill at ease that you cannot lie quiet in your bed as other Mortals do but you sleeping waking are carryed out like the Noctambuli in their dreams and make up a third with Will with the Wisp and Meg with the Lanthorn whose naturall wandrings are in marish places and near Rivers sides Observation 40. Lin. ultima Sure I will strive to gain as clear a minde Which I dare swear you may do at one stroke would you but wipe at once all your fluttering and fortuitous fancies out of it For you would be then as clearly devoid of all shew of knowledge as Aristotle's Abrasa Tabula or the wind or the flowing water of written characters Observation 41. Pag. 54. Lin. 3. How I admire thy humble banks Why be they lower then the River it self that had been admirable indeed Otherwise I see nothing worthy admiration in it Observation 42. Lin. 4. But the same simple vesture all the year This River Yska then I conceive according to your Geography is to be thought to crawl under the AEquatour or somewhere betwixt the Tropicks For were it in Great Britain or Ireland certainly the palpable difference of seasons there would not permit his banks to be alike clad all the year long The fringe of reed and flagges besides those gayer Ornaments of herbs and flowers cannot grow alike on your Yskaes banks all Summer and Winter So that you fancy him more beggerly then he is that you may afterward conceit him more humble then he ought to be Observation 43. Lin. 5. I 'le learn simplicity of thee c. That 's your modesty Anthroposophus to say so For you are so learned that you may be a Doctour of Simplicity your self and teach others Observation 44. Lin. 9. Let me not live but I 'm amaz'd to see what a clear type thou art of pietie How mightily the man is ravished with the contemplation of an ordinary Water-course A little thing will please you I perceive as it do's children nay amaze you But if you be so much inamoured on your Yska do that out of love that Aristotle did out of indignation embrace his streams nay drown your self and then you will not live You are very hot Antroposophus that all the cool air from the River Yska will not keep you from cursing your self with such mortall imprecations Observation 45. Lin. 11. Why should thy flouds enrich those