A key to physic, and the occult sciences / [E. Sibly].

  • Ebenezer Sibly
Date:
1821
Catalogue details

Licence: Public Domain Mark

Credit: A key to physic, and the occult sciences / [E. Sibly]. Source: Wellcome Collection.

    30/548 page 16
    the Firft Caufe is, neceffarily, the ultimate end of all its eitecls. Phis is a nice fubjea, wherein all preachers and writers feem at a lots; but the cafe is clear and beautiful to thofe who purfue the leffons of wildom andlcience. Second Caufes are thofe which derive the power or faculty ot acting from the in- fluence of the Firft Caufe. Hence the anima mundti is the feat ol all fecond caufes, which are alfo termed natural caufes, becaule they have implanted in them, by the Firft Caufe the occult power of diffufing through all lpace, and of communicating to all bodies, that univerfal foul, or etherial lpirit, whereby every particle of matter is moved, and made to a6t upon one another, lo as to produce the various pheno- mena in nature, in the animal, vegetable, and mineral, worlds; in the elements, and in the firmament of heaven. This univerfal lpirit or caufe acls univerfally with particular caufes ; but after a manner agreeing with the nature ot every particular thing, and according to the power which was given it when it was created ; which neither alters the quality of the caufes, nor the neceffity or liberty of their actions. This power of acting, which is communicated by fecond caufes, is not a quality different from thofe things impowered to a6t; whence the power which the atoms have of moving in all dire6tions doth not differ from the atoms themfelves; the power of burning or heating doth not differ from the fire to which it is inherent, unlels it be in the manner of our conceiving things, or of fpeaking of them according to our conceptions. So it is of an action which terminates from the caufe to the ef- fe6f, and which is nothing elfe than a certain relation, or an aftual fubordination, which is always found betwixt the caufe and the effect. Hence we peiceive that fecond caufes are what all philofophers, ancient and modern, have contended foi under different forms; and are neither more nor lefs than that univerfal fpiiit, 01 inherent law, implanted in nature at the creation, whereby all God’s works are regulated and preferved, and the ends and purpofes of that creation conduced to God’s glory and manifeftation, and to the good of all his creatures, the ftudy of which opens our eyes to the bright beams of true vvifdom; to the mutual harmony and dependence one thing has upon another; to the fympathy and antipathy ot material bodies ; to the perceptions of lenfe, reafon, and intelleaual vifion ; to the nice faculties, and exquifite conneaion of foul and body; and ultimately to the knowledge of ourfelves, of our progrefs through this world; of our fublunary fate and fortune ; and of the things calculated to preferve life, or to deftroy it. Efficient Caufes are all thofe aaions of bodies or things, which are the agents or direa means whereby anyeffeas are produced. Thus a painter, painting a piauie* is an efficient caufe; and the piaure itfelf, when finifhed, is the effea thereof. Efficient caufes comprehend a number of compound or fubordinate caufes, which alfo
    No text description is available for this image
    No text description is available for this image
    No text description is available for this image