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
A45082	Of government and obedience as they stand directed and determined by Scripture and reason four books / by John Hall of Richmond.	Hall, John, of Richmond.	1654 (1654)	Wing H360; ESTC R8178	623,219	532

womb do when we would make shew of letting them fall put their bodies and parts into posture of resistance and aversion not against falling it self as knowing the danger or damage to follow thereupon but because they find their present posture strange and uneasie And therefore for want of the like sustentation to be left under them they are teady to catch at new hold and support For to a childe new born that hath not apprehended the difference of sights the fright of falling from a precipice will be but equal to that of falling out of its Nourses lap And children receive displeasure at first from lying on any thing that makes them not sensible of a like general and equal sopport they had in the womb And therefore we find them laid on beds and laps made even and yet hardly enduring the unequal application of arms or legs under them until they are so swadled up that these partial supports seem thereby to be equal and even For the motion of gravity or propriety of place being a necessary property of all bodies and their parts it will follow to be soonest and so consequently most universally known Therefore this strugling of children is caused through sense of feeling to avoid a present injury it now feels through uneasiness and not out of innate conception of danger as some do think For if such instincts and knowledge were then would children be afraid of drowning or burning or the like This instance hath been prosecuted to give occasion to discover how we may come to be habituated and affected to certain postures in the exercise and enjoyment of our minde and will as well as of our bodies and how that thereupon those restraints which Government imposeth upon our liberties in the one most cause reluctance and desire of release as well as in the other and that sense and experience of alteration and discomposure is the cause of dislike in our wills aswel as our bodies When therefore these things are ascribed to nature it must be understood of secondary or acquired nature For children or creatures new born for want of experience and observation stand affected from no sense but that of feeling Nor do the objects of other senses please or displease at first unless they imprint and move so violently as to induce feeling by affecting the heart and other parts and habits of the body by means of those inward pares of nerves Whereupon the humors and parts within do heighten as it were by their proper experience the relish of that figure or object in the brain to like or dislike after the rate they stood themselves formerly made sensible thereof from it And therefore time and experience being required to make fear or other passions strong we find that mandkind till they come to ripeness and tryal stand not apprehensive or averse to Government After which sense and knowledge of its use and benefit and also of his own suffering thereunder makes him proportionably contented or reluctant Proportionably I say for that as Reason and Religion do out of sense of duty more or less bear sway over the more natural and bodily sense of suffering and restraint of will so will Government be to each one more or less offensive there being but these two great motives for children and subjects obedience sense of benefit and interest and sense of conscience and duty For want of true experience and knowledge whereof the family as well as the Kingdom comes to be troubled with mutinies and insurrections even for that ignorance and incogitancy of the benefit or harm to arise to themselves by obedience or the contrary leaves them to be lead by the present sense of trouble in being guided by the direction of another which must thereupon come to be by them that are not able to apprehend their own advantages by peace and submission nor that their benefits are reciprocal interpreted as done out of private interest and design of their Prince and father only Nor need we wonder that in the course of our lives Custom should bear such sway since life it self is but custom that is a Methodical and Customary motion of an active spirit which by means of his circular and regular course is diverted from eager pursuit of penitration and ascension For the heat of the Sun or parental body by degrees turning into spirit or ayr such portion of seed or first matter as is apt to sublime this spirit according to its lighter nature grows presently motive and restless as seeking a more high and open habitation but partly out of similitude of the matter whereof it was bred and the similitude and constancy of the same degree of heat it now hath to that which begot it and partly through the present succession of skinny enclosure arising from the slymy nature of the matter it self and partly through those other inclosures of skins and shels in Wombs Eggs c. it is invited and contented at length to satisfie its proneness to direct upward motion with this circular passage as being from habit cozened to take and choose this easier way rather then to press earnestly any more to that direct course in which it had been so often diverted by such high difficulties And as this Spirit is by reason of its tenuity made motive and naturally desirous of enlargement and aire so again by reason of its smaller and more indifferent degree of sublimation as being generated by that moderate heat of the body of a substance which is neither suffered to addle through cold nor harden through heat it is therefore kept so well allayed as to be retarded both in ability and desire of penetration Which is also holpen on by the closeness of those vessels and cells where it is contained and by the likeness and proximity of that matter whereof it is generated and wherewith it is accompanied which is not only the same with that whereof it was begotten but also is but one degree beneath it in thinness For it is to be supposed that the Chylus being turned into blood as it doth attain some degree towards sublimation it self So also that most attenuated and concocted spirit which is in the cells of the brain doth likewise still retain a good degree towards condensation even so as according to course and vicissitude to be again apt to be turned back into s●eam and so into blood Like as also the blood on the contrary stands ready and affected to turn into steam and so into spirit in their circulation and passage up and down the body In which course of Version and Transmutation they are holpen by the mediation of the humour remaining in the arteries being as it were a mixture of spirit and blood caused through the refinement of the blood in its passage through the heart Whereupon we find that nature hath provided a thicker coat for them then for that thicker blood which is contained in the veins even as the finer animal spirit

in the brain hath its whole substance besides its two coats for inclosure And therefore it is to be considered that as the first spirit generated of the egg or the like was homogenious unto it so by degrees as bodies and the humours in them do receive mixture and alteration the spirit thereof generated doth suffer change also until in age the one do become as heavy and indigested as the other and the spirit to be wholly suffocated and lost in the humours But the first quickning spirit being by the means aforesaid raised up and invited unto a regular motion doth then through habit of so moving make it self the organical continents and enclosures of heart arteries brain nerves c. serving as well for methodical motion as for places of test and Rendezvouz to the spirits and humours being then called life And it is to be supposed that this confinement and imprisonment of spirits in bodies is in it self unnatural and at first a causer of pain and living Creatures are by degrees only released of the sense thereof through custom of indurance and diversion by the means of maintenance of this methodical inward motion So that so long as this is kept orderly and free pain is avoided but if it be excited through too great and unusual proportion of spirits as we find after drinking where the strength of the liquor doth excessively turn into spirit then the membranes of the b●ain being extraordinarily pressed the party grows from their restlesness to be restless also and prone to ways of evacuation as to venery and motion the one causing greater delight because it affords a more free and methodical delivery the other less and more insensible because more slow and difficult as forcing through the substance and coats of the nerves themselves In like manner as a Commonwealth is enlivened and preserved by having the natural vigour and spirit of the people kept in a regular and methodical motion by the due observation of such regular Customes and Laws as shall be by the Prince thereof established when as the intemperate use of things accordding to their own several and occasional likings would be subject to bring on change and alteration to the destruction of the Body Politique as well as the Natural And in the Kingdom we may account the Nobility and Gentry as answering the humour in the Arteries and by their middle temper and condition carrying great force to unite the other extreams that is that more sublime spirit remaining in the head thereof the Prince which is chiefly swayed by sense of honor and those more gross humors of the ordinary sort swayed by more earthly and sensual delights When as they being participant of both may attemperate the Prince against so great sublination in attempts of ambition and vain glory whereby to put his people into too violent heat and feverish motion And also raise up and quicken the more slow sense of the people from their aguish dulness in matters of obedience to be more apprehensive and respectful of their Princes commands even as the natural members are to the directions of their head Like as also doth the degree of Yeomanry unite the Gentry with the Peasant and thereby impart some influence of courage and civility into those of the lowest rank who else become heartless and unserviceable as experience tells us of those Countreys where they are not Through custom of Walking we make it so familiar that the fancy need not alwayes intend that action by expresse direction as in the extraordinary running it must But custome of so doing having made a fit collocation in the brain it is able while it continues that posture which is unto this notion requisite to intend other objects also But in this faculty of going we may from the daily observation of the practise of children herein be put in minde with what trouble we are at first reduced from our natural proneness to be leaping with both feet at once and from thence to be taught to set down one foot after another after the manner of going The which whilst it was in doing as a matter of great difficulty did although we have now quite forgot it take up the whole imployment of our fancy the trouble thereof abating by degreees as custom and practice made it easie and secured us against fear of falling incident to that first trust to a new support as well as fear generally is to all new objects But these things now over the custom of walking keepeth my brain from trouble as it doth my limbs from weariness For it is not any naturalness in this motion of walking that makes it thus easily indured Nay it seems that only Birds that have indeed but two legs are inartificial and upright walkers and that this posture in mankinde is at first forced For the infant comes from the womb with the knees up and what pains with swadling do we take to stretch his body in length and kept it so With what aversion doth every one of them submit to this inforcement and how pleased are they when released so as the knees may be gotten up again When we come afterwards to teach them to go how ready are they to lean forward and set their hands to the ground What strange footing do they at last make in this uncoth motion And after we are men we may finde the naturalness of four-footed goings still pointed at Inasmuch as the Arms when they are at liberty and not otherwise imployed do in our several gates keep pace with our legs especially in fast walking wherein greater strength being required we may observe men moving their Arms answerable to their Legs and that cross ways after the fashion of a trot And so again when they are to run the arms are gathered up close as ready to move in an exilient or leaping manner which is the usual way of procession of such things as have their hinde legs long In swiming also man imploys all four like other things especially like such as have broad forefeet and the hindparts long as Frogs and such like And as for any difference that is in the joynts between men and Apes c. they may well proceed but from custom as crookedness doth in which case experience tells us how that continuance and usage of any posture whilst the bones and gristles are yet tender will cause the same so to fix afterwards that unto that party it will be as it were natural and so encrease by traduction also And we may further observe that the legs and thighs of infants are so bent as not to be too long for the Armes the trunks of their bodies being then also proportionably much longer and the plants of the feet so turned as to be accommodated to a four-footed motion well enough especially after a leaping fashion And therefore mankinde seems only incident to crookedness in the distortion of the joynts of the back-bone for although shortness of the trunk follow