Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	artery_n	blood_n	vein_n	5,874	5	10.2889	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A01091	Hoplocrisma-spongus: or, A sponge to vvipe avvay the weapon-salve A treatise, wherein is proved, that the cure late-taken up amongst us, by applying the salve to the weapon, is magicall and unlawfull By William Foster Mr. of Arts, and parson of Hedgley in the county of Buckingham.; Hoplocrisma-spongus.	Foster, William, 1591-1643.	1631 (1631)	STC 11203; ESTC S102476	41,047	74

sometimes brought wonderfull things to passe by his accurate knowledge in naturall Philosophy he was accounted no better than a Necromancer familiar with the divell Thus that learned Christian Romane Consul Boë●ius complaines that hee was falsely accused of Sorcery because he was excellently skilled in the noble science of naturall Philosophy All which I urge to this purpose that because each person apprehends not the reason of this cure it is not by and by to bee accounted Witchcraft and Sorcerie Here is argument enough to furnish the magniloquent speech of a thundering Mountabanke which though you have drawne it out of the writings of the prime unguentaries as Crollius Goclinius Helmontius and others yet you dispute fallaciously and doe as we speake in Schooles petere principia take that for granted which we utterly deny and relinquish For I deny in your argument no lesse than five things As 1. That the Loadstone doth worke upon the Articke pole 2. That the Loadstone hath sense vnderstanding phantasie life 3. That this cure is done by magneticall operation 4. That blood separated from the body of man hath life spirit naturall motion o● voyce 5. That your expositions of severall places of Scripture are genuine and consonant to truth First I deny that the Loadstone doth worke up on the North-pole The pole rather workes upon the stone So testifieth Franciscus Ru●us an expert Lapidary Thus Philosophie That celestiall bodies worke on terrestriall is ver a philosophia true Philosophy But that terrestriall worke on celestiall is plana morosophia plaine foolosophie Secondly I deny that the Loadstone hath sense phantasie understanding and life I have read of Plantanimalia living plants seeming to have sense phantasie and understanding As of the tree growing in the Province of Pudiseram to which when a man comes ramos constringit it shrinkes up the boughes but when he departs ramos pandit it opens them againe And of the plant called the Tartarean Lambe resembling a Lambe in shape and proportion and grasing and eating up the grasse round about it But of Saxanimalia stone-living creatures never did I heare unlesse by some new Paracelsians as Goclinius and Helmontius and old heretickes whereof S. Hierom speaketh who maintained omnia esse animantia that all things were living creatures to whom for their superstitious vanities the Lord as the Apostle speaketh hath sent strong delusions that they should beleeve a lye 2 Thess 2. 11. For all things living do live either with a vegetative life as trees and plants or a sensitive life as bruits and beasts or with a rationall life as men and Angels The Loadstone living none of these wayes hath no life in it Having no life it hath no sense fantasie and understanding and I thinke their understanding little better which maintaine the contrary When Marsilius Ficinus can perswade mee that the Starres have the senses of see●ng and hearing and do heare mens prayers then Paracelsians shal perswade me that the Loadstone hath life sense and fantasie Thirdly I denie that this cure is done by magneticall operation My reasons are given in my Solution to the third objection and else where To their places I referre you Fourthly I deny that the separated blood of man hath any life spirit naturall motion or voyce The blood contained in mans body is not truly and properly his life Mans life is his soule Absit ut anima hominis sanguis putanda sit saith S. Augustine Farre be it from us that we should thinke the blood of man his soule Valde cavendus est hic error omnibus modis refutandus We must by all meanes take heede of and refute this error saith the same Father Though the blood of beasts which have mortall soules be their life and soule as Tully and others thought yet the blood of man whose soule is immortall is not so When we say the blood is the life it is a figurative speech Metenomia subjecti The thing containing is put for the thing contained For the blood is animae vitalis vehiculum the continent or channell of the naturall spirits in the liver of the animall in the braine and of the vitall in the heart It carries some spirits in the flesh more in the veines most and the purest in the arteries The heat motion and actions in the body of man are begotten and conserved of blood as Valesius observes out of Galen Therefore mans life and the life of other creatures is said to bee in the blood And the Poet describing one bleeding to death saith Purpuream vomit ille animam He sends forth his purple soule that is his blood of a purple colour What Oyle is to the Lampe such is the blood to the body It is the juyce of the whole body Other juyces are proper to their parts Chylus is the juyce of the ventricle milke of the breasts marrow of the bones seed of the genitals but blood of the whole body Now then if there be not life in the blood of man when it is diffused through his whole body certainly there 's none in it parted and let out of the body If there be no life in the fountaine and whole blood of man there 's none in the drops shed from the fountaine and out of man Neither is there any spirit in the blood departed which hath recourse to the body againe For then one man should haue infinite soules So many drops of blood so many soules or spirits For where the spirits the operations or instruments of the soul are there the soule must needs be For they are Relata Instrumenta sunt instrumentati instrumenta And the rule is that Relatorum vno posito ponitur alterum nec est relatio nisi inter ea quae sunt actu saith Zabarel Or else the same soule shold be divided into infinit parts all which are contrary to the affections of the soule which are three Simplicitie it consists not of parts Indivisibility it cannot be divided into parts Immobility it gives motion to others but it is immoveable it selfe I have heard and read of spirits and quintessenses artificially extracted from insensible bodies by the Art of Chimistry but I never heard nor read of spirits or phantasies naturally residing in insensible parts separated from their bodies That any such phantasies or spirits are is a phantasticall conceit hatched by the spirits of Bombastus Paracelsus which are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 evill spirits And these spirits are they which in this cure if any cure be carry the sanative vertue from the weapon to the wound Neither hath the blood of man once fixed and dried on a weapon any motion Nay when it is but once setled in the cadaver or carkeise it hath ordinarily and naturally no motion at all unlesse to corruption which as Aristotle speaketh is rather a mutation than a motion And for the fresh bleeding of a murdred man at