Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	believe_v	holy_a	scripture_n	6,955	5	5.9774	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A34775	A treatise of jealousie, or, Means to preserve peace in marriage wherein is treated of I. The nature and effects of jealousie, which for the most part is the fatal cause of discontents between man and wife, II. And because jealousy is a passion, it's therefore occasionally discoursed of passions in general ... III. The reciprocal duties of man and wife ... / written in French, and faithfully translated.; Traité de la jalousie. English	Courtin, Antoine de, 1622-1685.	1684 (1684)	Wing C6606; ESTC R40897	75,205	185

though also in Violent Passions it is much affected and altered yet this proceeds only from the Communication it 〈…〉 as with the Brain by the means of certain small Nerves which serve to 〈…〉 raiten or enlarge the Orifices of the Heart and so to give Entry to a smaller or greater quantity of Blood The Passions then are formed in the same Organ that is the Seat of the 〈…〉 ancy or Imagination and arise either 〈…〉 om the Temperament of the Body 〈◊〉 from the Perceptions Imprinted by 〈…〉 e Natural Appetite or Affections or 〈…〉 stly from the Impression of External Objects on the Imagination They proceed from the Temperament for if 〈◊〉 Example Choler abounds it excites 〈…〉 nger if Blood it enclines to Love They arise from the Perceptions Imprinted by Natural Appetite and Affections as Hunger Thirst and other that Retain the Name of Natural Appetites likewise Pain Heat and other Affections which stir or move the Nerves that are the Instruments of the Organ of Common Sense and Transfer the Impression to the Brain We desire to Drink as Aristotle saith it is the Natural Appetite Commands it for the Preservation of the Animal Natural instinct tells us it is water for Example and not Ink that we must Drink and immediately this Natural Passion puts the Animal in Motion fit to perform it And lastly Passions are produced by the Impressions of outward Object made upon the Fancy by the mediation of the External Senses But we must observe that the Fancy or Imagination which is the Perception arising from the Internal Motion solely of the Spirits 〈◊〉 not the same as Aristotle saith with Sense which is the Perception produced by External Motions since it is easie to observe that the Imagination Act when the Senses Act not at all from whence are the Passions that arise by calling to Remembrance or the bare ●magination of any thing or by Dreams and the Actions that are done in Sleep because of the di●●rse Impressions that the casual Motion of the Spirits does then make upon the Imagination The Image the● or Species of any thing passing for Example 〈…〉 w the Eyes and Imprinting it self upon the Organ of Imagination where of we speak by the Mediation of the Spirits always Eviron●ng it it so falls out that if that Object be Terrifying by its Similitude or respect it has with any thing that Nature or Experience Dictates to be hurtful to the Body then it excites the Passion of Fear or else Courage according to the different Constitution of the Body and at the same time the Spirits Reflected from the Image so formed upon the Organ do enterpa●t by the pores of the Brain that Conducts them into the Nerves serving to produce the Motions and Postures necessary to turn back or Fly part into the Nerves that enlarge or straiten the Orifices of the Heart or which Agitate the other Parts from whence the Blood is Conveyed to the Heart in such sort that this Blood being r 〈…〉 ed after an unusual manner it a 〈…〉 Spirits to the Brain such as m 〈…〉 i 〈…〉 fie the Passion viz that continue to keep open the same pores 〈…〉 h 〈…〉 by they 〈…〉 te 〈…〉 into the same N 〈…〉 es And i 〈…〉 be courage that 's excited 〈…〉 x 〈…〉 ● P 〈…〉 the● Spirits enter by the Motion of this Organ into the pores of the Brain that Conduct them into the Nerves serving to move the Members to defend its self as well as into th●se that Agitate and put forward the Blood to the Heart in a manner suitable to produce proper Spirits for the continuance of these Actions It is the same respectively in all other Passions from what Original soever they arise so that in speaking generally the cause of Passions is not solely in the Sense or in the Brain but also in the Heart in the Spleen in the Liver yea and in all the other parts of the Body insomuch as they Concur to the producing of Blood and consequently of Spirits conducing for although all the Veins do carry the Blood they contain towards the Heart nevertheless it many Times falls out that that which is in some is thrust forward with much more force than that in others And likewise it happens that the Orifices of the Heart by which the Blood enters or by which it is expelled are at sometimes more enlarged or more straitened than at others Now all this is perpetrated only by the disposition of the Engine of the Body that is to say by the conformation of the Members and the Course which the Animal Spirits excited by the Heat of the Heart do naturally pursue in the Brain in the Nerves and in the Muscles ● in the same manner as the Motion of a Watch is performed as we said before which goes and moves it self by the Disposition of it's peices for which reason if it were possible to ●magine a Man without a Soul we should see him Act in the same manner For we must not think that it is the Soul that gives Life and Motion to the Body although in some respects it can dispose thereof being Conjoint but the Motion and Life Depends on the Fabrick of the Body So that we may truly say that the Separation of the Soul does not make the Body to Die but that the Soul 〈…〉 t Death retires it self from the Body because that then the Natural Hea 〈…〉 which we have mentioned ceasing the Organs that serve to the Actions of the Soul Corrupt and fail Which makes us beleive that since the holy Scripture says that Beasts have the Blood for their Soul they have no other but what consists in this Symmetrie of the parts Vivified and moved as we have said by the Animal Spirits drawn from the Blood by the Fire of the Heart And this might very well be the Reason why the Pen-Me 〈…〉 of the holy Scriptures observing on one Hand that Beasts have almost the same Passions that are incident to Man for as much as they have a Love for their Young a Jealousie for their Females Anger Fear c. And that on the other Hand they are Destitute of Judgment they have made use of this Word Blood to express the Sensual and Fleshly Motions that allure the reason and Agitate us like Beasts And indeed this does contribute very much to the Excellency of the reasonable Soul For though it may be said that other Animals have the same Natural Motions as Men have yet it may be denied with Seneca that they have Re 〈…〉 l Passions all their Actions being no more than certain Impulses that Resemble Passions Which also our Philosopher confirms saying brutes have 〈…〉 o Conduct of their Actions but certain Corporal Motions resembling these in Men which Passions do follow Customarily and for this very reason they are not only easily allured into Snares but often run Head long into greater Evils to Eschew

a less Now these Motions are Naturally produced in them no otherwise than by the apt Disposition and Symetrie of their Parts whereof we have spoken before as though they were performed by different Springs as in an Engine or the different Motions of any Instrument variously moved without having the least Enlightening of Reason We may see an Example of this in a Dog who Bites the very Stone that was thrown at him for his Anger seems to proceed from this that the Stone having with force pitch'd upon him and thereby infering Pain 〈…〉 is Spirits are incited so as to produce the Passion of Anger or at least such Motions as Imitate it and having not the use of Reason the Stone is the Object of his Passion which he Bites in Revenge This is likewise the Opinion of Aristotle who saith there is no Reasoning where there is no Reason and in Brutes there is no reason to be Found The Soul of Man therefore is only Capable of sharing of Reason and Free-Will whereby Man is Master of his own Will that is to say of himself and therein resembling his Maker I say sharing or En●oying as his Part Reason which is A Right and Just Judgment of things Divine and Humane which is that Living Law we carry continually within us or to Express it in the words of Phil●n A Law that knows not how to Err a Law Immortal not like that Established by Mortal ●y●en a Law not without Soul or without Life like those Laws written on Paper or inanimated Colomns but it is a Law Exempt of all Corruption being Engraven by Immortal Nature on the Immortal Soul of Man Hence although the Soul does not Act without the Body yet it is altogether distinct from it and infinitely above it by its Immortality free and exempt from all Composition in its substance The Soul then has no different parts as some suppose It is simply one and unitely join'd to the whole Body and all its parts without being more in one than in another for the Body is one and in some respects not divisable by the relation it has to the disposition of its Organs which have such a reference one to another that if any one be wanting the whole Body becomes Defective So it is the same individual Soul that Imagines Remembers and Reasons all which it performs by the means of this Organ we have Treated of For when the Soul would call a thing to Remembrance this Organ pushes the Spirits to these places or pores of the Brain where the Traces or Footsteps remain of the Object which it would recal to mind which Spirits reflecting present the same Object to the Soul When it will imagine this Will has the force to cause that this Organ move it self and in such a manner as is necessary to push the Spirits towards the Pores of the Brain by whose aperture the thing may be represented and if it would consider the same thing with attention the Will retains this Organ in the same Situation As to Discourse Reasoning or Judging for these the Soul makes use of both the Faculties aforesaid viz. Imagination and Memory for not only the Soul cannot Judg without the help of the Species which the Imagination or Memory presents to it but also it cannot Reason or Discourse by the one without the help of the other because that Reasoning or Discourse Is a Judgment made Comparatively with some other Judgment made before So this Organ which is in the Brain as is shewed before seems to be the Seat of the Soul where it Wills that is exercises all its Actions For to Will is properly the Action of the Soul because that comes directly from it and seems to depend upon nothing else The Soul is there as a Sun who glances his Rays through the whole Body by means of the Spirits the Nerves and also of the Blood For it disposes all the Sensations that are imprinted o● this Organ and also reimprints his own And on the other hand because of the strait Union between the Soul and Body this Organ affects the Soul also with all the Impressions it receives and by that means as it were solicits it to Will whatever this Impression shall dispose the Body to so that there can be 〈…〉 o Passion rais'd in the Imagination whereof the Soul is not sensible Although indeed the Soul or Will of Man be so far Free that it cannot be changed nor constrained by the Body but indirectly only yet the Passions excited by the course of the Spirits and not at all produced by the Soul it self are of such force that they must have their Course and cannot be changed by the Soul but also indirectly only in so much that there may be Motions and Passions in the Body and the Soul not at all Contributing thereto as for Example it may so be that by the Sole Disposition of the Organs the Spirits may run towards the Nerves of the Heart and that this Course in passing gives a Motion to the Organ of Imagination that imprints the Passion of Fear in the Soul and in the mean time the Spirits Running towards the Nerves that serve to move the Legs for Flight this Organ by their Course receives another Motion which Imprints the Sense or Perception of this Flight in the Soul without the Souls consenting thereto It is also from this strait Conjunction that as we see if we have once Joyn'd any Corporal Action with any distinc 〈…〉 Cogitation neither of these shall present it self afterwards to us but the other shall present it self also Moreover it may be said that the Motions of the Organ of Imagination are so natural that they rather Obey the Motions o 〈…〉 Inclinations of the Spirits or other distinct Organs than the Will we have to give them this Motion as it falls out for Example When a Man would dispose his Eyes to View an Object at a distance for then the Pupil of the Eye enlarges it self rather because of this Action to which the Eyes are Determined by this Organ then for that we would that it should be enlarged It is this Repugnance in Nature that has given place to believe That the Inferiour part of the Soul should War against the Superiour when as this Repugnance ariseth only from hence That the Body on one side by means of the Spirits and the Soul on the other by its Will endeavour at the same time to excite different Motions in this Organ And indeed all that contradicts Reason comes from the Body and not at all from the Soul It is then these Two differing Impulses that are made together on this Organ that causes this Combat For Example The Spirits strive to push this Organ we speak of so as to excite the Desire of any thing in the Soul and the Soul strives again to Repel that Motion by the Will it has to avoid the same thing If