Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	able_a	act_n	act_v	157	3	7.1200	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A38619	Enchyridion physicæ restitutæ, or, The summary of physicks recovered wherein the true harmony of nature is explained, and many errours of the ancient philosophers, by canons and certain demonstrations, are clearly evidenced and evinced.	Espagne, Jean d', 1591-1659.	1651 (1651)	Wing E3276A; ESTC R36574	64,719	190

spiritual light 204 A transparent body as glass being pointed with the Sun beams doth gather them and receives in it the image of the Sun and is made lightsom as it were a brief draught of the Sun which sends forth its beams on the farthest side opposite to the Sun from which the beams of the Sun being refracted by the concourse of the glass seem to pass through the glass which yet indeed they do not for the rays by reason of the Air that cleaves to them are setled about the glass the spirit of light onely passing forward but by the beams which are darted out on the other side are the beams of the Sun or of the glass being kindled by the Sun-beams into a lightsom bodie 205 Every transparent body especially glass is a medium of light because it receives light into it and having received it doth communicate it to the Air that is beyond it not by the sending forth of lightsom Air about it which is repugnant to Nature but by another double way First because a transparent body yields to and le ts pass the spirit of light and doth send it forth abroad being received by it which sent forth gets into the adjoyning Air hence springs that plentifull light and besides because that transparent Medium is made by the benefit of the light it receives not onely light in it self but lightsom to others and by the spirit of Light which is in love with transparent bodies becomes as it were a lighted lamp But now every lightsom body hath the priviledge and power to scatter its light which is not granted to thick and dark bodies unless by reflection 206 Those which are the pure natures of mixt Beings are mearly spiritual the bodies are as it were the Barks and Vessels in which they are contained and kept And not otherwise could those sublime Natures unless tied to the corporeal Elements and so bound in by their weight pass this lower Sea and lodge in the Centre of this Abyss They come subject to sense by their bodies the bodies are moved and acted by them so do they do interchangeable offices This that secret of Homers Juno whom Jupiter let down with a weight at her heels 207 Since the whole frame of the Universe is but one onely body one onely universal Nature consisting of many natures and bodies bound together by their proper Mediums and bonds it should not be wondered at that such parts members are knit together by a strong but secret tye and do give a mutual assistance each to other for they have not onely a mutual relation to but also a communication with one the other and these various natures do exercise a kind of a commerce the extreams by the middle the middle by the nearest But this communication is performed by spirits sent forth for all the parts of the world all the individual natures of the world do abound in spirits many of which flowing forth leave room and give way for those that flow in and so is there by the continual ebbing out and flowing in of spirits a continual reparation of the world and of the natures thereof This is the scale of general Nature presented in a vision to the Patriarch Jacob these are Mercuries wings by whose help being mistically termed by the Ancients the Messenger of the Gods he was thought frequently to visit the coasts of the Earth and the courts of Heaven 208 The active principles of every kind of Vegetables or Animals are spiritual their bodies are the passive organs of the spirits by which they exercise the faculties of the senses and do by various actings put forth their powers as the authours of actions so that in the general life may be termed a concent of actions or a continued act diversified by the multiplicitie of actions flowing from a spiritual fountain and brought forth by corporeal organs 209 It is the propertie of the spiritual nature to act of the corporeal to be passive where therefore there is a concourse of both as in mixed bodies that as the more noble doth act and rule this as passive doth obey For the power of act is the priviledge of ruling but the burden of being passive is the mark of being servile so the in-set fire in the seed is the principle of generation and life the highest operating spirit the Archaeus of Nature the orderer in the preparing and forming the matter in the mixtion and distribution of the Elements So doth the Form in the mixt Being exercise its rule at his will as the fountain of all actions So do the virtues of the heavenly Beings dispose and seal all inferiour Elements and corporeal matter 210 Natural bodies which have an active vigour and an occult cause of acting do not as is commonly thought act alone by their qualities but by secret spirits For the fire doth not heat and burn by the single qualitie of heat but by the continual flux of spirits and rayes Neither do the Earth and Water refrigerate or moisten by the alone qualities of cold and moist but by their vapours and in-nate spirits sent forth do affect the sense from without Neither do poysons onely by cold or hot qualities but by malignant spirits bring death or infection sooner or later Concerning Plants or Herbs we must judge alike because their active virtues do not lie hid in their qualities but in their essence which Nature hath made abundant in spirits whose basis and principle powers are concerning spirituals for the bodies are as the shadows or the investments of things under which the invisible Nature is hidden but since qualities are the accidents of things are not therefore able to constitute their essence nor shew forth in their actings those wonderful virtues but are onely as the in set instruments of actions passions which the working spirits that are the workers of all actions make use of in their actings but yet Nature indures them not as principles and efficient causes of actions 211 The natural tinctures odours and tasts of things are special and spiritual gifts of Nature with which it hath suitably inriched her Beings which do not onely contribute to their ornament or onely are inherent in them as extrinsecal accidents but also have an in-set and radical cause and are not so much to be termed accidents as demonstrative tokens of inward virtues by which the occult and formal signatures of things discover themselves 212 Rarefaction and condensation are the two instruments of Nature by which spirits are converted into bodies and bodies into spirits or also by which corporeal Elements are changed into spiritual Beings and spiritual into corporeal for Elements do suffer these changes in mixt bodies So the Earth doth minister spiritual food to the roots of vegetables which being fed upon doth go into the stalk the bark the boughs the branches the flowrs and into the corporeal substance The same is done by Nature in Animals For the meat and

vegetation do exceed in a sensitive soul which is in them the principle of life and motion Therefore an Animal seated in the highest degree of things below doth compleat the work of Nature in her Elementary kingdom doth live properly generate properly and in it hath Nature truly distinguished each Sex that from two a third to wit their issue might be produced So in the more perfect Beings the most perfect Symbole of the Trinity is most apparent 160 Man the Prince of all creatures and of the lower World is accounted the Summary of Universal Nature For his Soul is an immortal ray of the Divine Light his Body is a beautified Composure of the Elements The inward and unperceiveable faculties of the Sense by which man doth comprehend all things obvious are altogether celestial and as it were Stars giving the influence of knowledge of things the motions and perturbations of the mind are as it were the Winds Tempests Lightenings and Thunders the Meteors which break forth in the Aerial Region of the Spirit do trouble the heart and the bloud Therefore was man deservedly called a Microcosm and the accomplisht Draught of the Universe 161 But not onely man but even every living creature yea every Plant is a Microcosm So is every Grain or Seed a Chaos in which are the seeds of the whole World compendiously bound up out of which in its season a little World will spring 162 Whatsoever Beings of Natnre have a perfect mixture and life they have a body spirit and soul The body is made of clay in which are all things necessary for the matter of generation for it is most agreeable to reason that Bodies should be made of two corporeal Elements especially viz. Earth and Water 163 The Spirit is a small portion of the purest Air or the Heaven a middle nature betwixt the Body and the Soul the knot and bond of both the case of the Soul and the conduit of the more subtile and spiritual parts of the body 164 The soul or form of a mixt body is a spark of the Fire of Nature an undiscernable Ray of Celestial Light brought into act from the power of the seed by the motion of generation bound to an Elementary body by the mediation of the Spirit giving its individual Being to the mixt body the nearest principle and the efficient cause of life It acts according to the disposed matter and the qualities of the Organs 165 The nature or from of the Soul because it is altogether full of light in living creatures especially hath so great a distance from the dark and earthy matter of bodies that this is wholly irrational in respect of that and this unproportionably more noble and therefore is fastened by that strictest tye which Nature makes use of in her works to the body by reason of the disconveniency and distance unless the conjunction and knot had been made by the virtue and efficacy of a peculiar and powerfull mean therefore did the provident Creatour assign a subtile mean which is the Aetherial spirit which receives and retains the begotten from and is the tye of it to the body communicating in its nature with both These things are to be conceived to be spoken of the celestial Soul of Natural things not of the Super-celestial and divine Soul of man which notwithstanding is according to the good pleasure of the Creatour brought into a consortship with the body of man by natural mediums 166 The specifical forms from the first day of the Creation were imprinted in the first individual and particular persons by the character of the Idaeal copie and that diviue and indelible impress was according to the direction of the Creatour by the way of generation traduced to posterity that so by the perpetual succession of particular individual natures the priviledge of immortality might be continued in the kind 167 It cannot nor must be conceived that Forms do generate in the matter their like for to generate is the alone property of bodies but by an harmonious motion of their Organs they do by them dispose the seminal matter for generation and shut up in it a ray of Light or a secret spark of life as a treasure This is the office and priviledge of the Form as also to imprint its own specifical character on that vivifical spirit wrapt up close in the seed which in its set season doth in the work of generation by the engendering heat display it self into a soul whether Vegetative or Animal so that what was a formal and hidden spirit in the seed is now a Form in the mixt body So that occult thing that was closed in the bosom of Nature is now made manifest and brought forth from a power to an act 168 The Form issues not forth onely out of the power and virtue of the seed because there is an influence of celestial virtues in the generations of Beings which do heighten the efficacies of the matter do multiply them and as it were midwife it to groaning Nature yea they do get into and mixe themselves with and bring in auxiliary strength to the formal and seminal spirit that is in the matter which is also by its original celestial 169 There do not onely meet in the generation of every mixt Being the corporeal Elements but also all the Virtues all the Powers of Nature in general and these do contribute something of their own so are the parts of the Universe bound up together that they have an unanimous combination for life and couple by a mutual affection 170 The natural Forms of things though they are potentially in the seeds yet are they neither of nor generated by the substance of the lower Elements for they have their rise from a more noble spring their original is from Heaven for their father is the Sun the heavenly Nature the bond whereby these matters are knit together 171 The specifical Forms of mixt Beings have within themselves closed a dark kind of knowledge of their original and are carried up by their own strength and by a secret motion like unto Waters to the height of their Fountain head So the Soul of man being derived from the divine Spring of the uncreated Light is reflected to the same by the sharp sight of his mind and by the soaring contemplations of his soul but the forms of other living creatures being taken out of the privy Treasury of the Heavens and the Sun do by the instinct of Nature and by a weak kind of reminiscency glance back thither Hence we may observe the frequent Prognosticks of several creatures concerning the courses of the Sun and the changes of the Heavens But the forms of Vegetables being for the most part airy and inspired from the lowest Region of our Air therefore they are not able to extend or reach forth their power or faculties beyond it they do according to their ability lift up their heads into the Air as willing to visit their Countrey but they