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	action_n	51	3	6.0972	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

their predestinations The vital endowments of Vegetables are an endeavour of generating the like the multiplying virtues nutritive augmenting motive and sensitive and the like But their knowledge is experienced by their wise fore-knowledge of times their strict observation of change as of the orders of Nature in a variety agreeable to the motion of the Sun and Heaven in the fastening the Roots the erecting the Stalk spreading the Branches in the opening the Leaves and the Flowers in the forming the Fruit in their beautifying in their ripening in the transmutations of Elements into aliments in the inspiring of a vivifical virtue into the Seeds lastly in constituting a various difference of Nature and parts according to the benign or malign concurrence of the Sun or Soil 180 That the souls of Bruits are endowed with knowledge is sufficiently by their copulations and generations upon set times their just distributions in the forming and nourishing of the parts of the individual Beings the distinct offices of those parts free from any confusion the various motions of their souls the nimble faculties of their senses the secret spirits harmoniously moving the members as organs their proneness to discipline their obsequious reverence to their Masters the presaging instinct of things to come in most a devout worship an art in getting their provision in choice of their raunges providing their fence their prudence in the avoiding dangers and the rest actions so agreeable to knowledge and reason bestowed upon them by Nature But Nature in every individual is nothing else but the form it self which is the principle of motion and rest of action and life to it in which it is to which is committed the charge direction and conservation of its body as a Ship to a Pilot. 181 But who will deny the certain predestination of Times for the birth of things unless he fancy a confusion and disorder in the Nature of the Universe for she draws forth all those things out of her bosom according to setled and fore-appointed order for she had a prescript from her Maker for the Law of Order and the times of production their quickening birth life and death have their set times and do fulfil their designed seasons those things that either this or that year receive their Being or return to darkness are pre-ordained to it which pre ordination Nature Gods Vicegerent in the rule of the Universe doth fore-know by the suggestion of the Divine Spirit that she might be ministerial to the compassing of it neither do those things casually fall out but they have a necessary though unknown cause yet the Grand Ruler of all is not comprized within the Law of Necessity but appoints all things and changeth them according to his own will He it is that decrees concerning all even the least things whose Decrees want neither certainty nor order Therefore that Order that runs through the series and succession of things times hath the law of its necessity from the divine Decrees 182 As all things which afterwards were actually produced and separated in respect of their matter were potentially in the Chaos so all individuals before they come to light are in the World in their matter and potentiality and will in their time and order come forth and break into act but when they fail and die they return as Rivers into the Sea into that general Mass from whence they came every Nature recovering its proper Region and being to be brought again and again into Natures shop are wrought into new Beings upon her Anvile It may be this was that opinion of the Pythagoreans therefore exploded because not comprehended concerning their Tenet of Transanimation 183 When the mixt body is dissolved and the corruption of the frail Elements come to a loss the Aetherial nature returns to its native home and there is nothing left in the carkass but a perturbation and confusion of the Elements having lost their Governour then there reigns nothing but corruption death and darkness in the widowed matter untill she through corruption be made fit for generation and the virtue of Heaven do again flow down into the matter thus disposed and gathering and mingling the wandering Elements do re-kindle the weak light of a new form which at length breaks forth the forces of the Elements being corroborated and so compleats the new mixture 184 In that corruption which tends to generation which is a corruption in the mean and is done with the conservation of the specifical form potentially inherent in the seed or matter that sublime spirit departs not but being weak and impotent is excited by external heat and begins to move and withal give motion to the matter till at length it works more vigorously and gives information to the perfectly mixed body 185 The Elements as well as the Aliments of Nature do begin their generation and nutrition which are in most respects the same from Corruption For both must necessarily be putrified and by putrefaction be resolved into a moist and as it were a first matter then is there made a Chaos in which are all things necessary for generation and nutrition So doth the birth and repair of every Microcosm bear with an Analogical resemblance with the creation and conservation of the Macrocosm 186 The insensible seeds of things and those mixed bodies which are begot from them do consist of a threefold Nature of a Celestial Elementary and Mixt Nature The Celestial is a ray of the Light of the Sun endued with all heavenly vigour the principle of action motion generation and life by whose help the seeds by their renewed vigour do resemble the constant permanency of the Stars and being in a manner as so many immortal grafts of celestial plants ingrafted upon corruptible nature as upon a strange stock do by a kind of an eternal succession vindicate it from death The Elementary corporeal and sensible portion which in creatures is called the Sperm is the Case and keeper of the seed which putrifies and is corrupted and generates an invisible seed The Radical Moisture or the Ferment of Nature in which lyes the spirit is a middle substance coupling the Celestial and Elementary in the material part answering the Elements in the spiritual the Form Like the Day-break whose cheek being covered with a duskie light doth knit together the two extreams of Light and Darkness and being neither doth hold forth a mixture of both 187 Life is an harmonical act proceeding from the copulation of the Matter and the Form constituting the perfect Being of an individual nature Death is the term or end of this act the separation of the matter and form and a resolution of the mixt body 188 These mixt bodies have the roots of their generation and life in Heaven from whence springs their Causes and Principles whence also as inverted Trees they do suck their juice and aliment Neither is it suitable for the Understanding to be envassaled to the Rule of the Senses which