Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	lord_n	prophet_n	word_n	7,026	5	4.2906	3	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A20901	The practise of chymicall, and hermeticall physicke, for the preseruation of health. Written in Latin by Iosephus Quersitanus, Doctor of Phisicke. And translated into English, by Thomas Timme, minister; Ad veritatem hermeticae medicinae ex Hippocratis responsio. English	Du Chesne, Joseph, ca. 1544-1609.; Tymme, Thomas, d. 1620.	1605 (1605)	STC 7276; ESTC S109967	142,547	211

and Omnipotent Plato in his Timaeo giueth testimonie when hée speaketh thus When the sempiternall GOD had created this Vniuersal hee put into it certaine seedes of reason brought in the beginning Life that he might beget with the world the procreating force Wherein our explication which I brought before concerning the Soule of the worlde is confirmed Which also agreeth with that which the Prophet Moses hath written and which King Dauid hath in his Psalme in these wordes By the worde of the Lorde were the Heauens made and all the vertue of them by the spirit of his mouth By which vertue of the quickning spirit that great Trimegistus more conuersant and exercised in Moses writings then all other Philosophers vttered these diuine wordes in his second booke which is called Asclepias All spirit saith he in the world is acted and gouerned by the spirit The spirit telleth all things the worlde nourisheth bodies the spirit giueth them soule By the spirit all things in the world are ministred are made to growe and increase And after that he saith againe All things haue neede of this spirit For it carryeth all things and it quickneth nourisheth all things according to the dignitie of eache thing in it selfe Life and the spirit is brought forth out of the holy fountaine By which diuine words it appeareth plainely that this eternal and quickening spirit is infused and put into all things so that it is not obserued to deduce and deriue the actions forces and powers also all naturall things from the spirits as from the causes CHAP. III. HAuing spoken sufficiently of the first and second beginning that is to say of God vniuersal Nature God the first cause vsing that generall Nature as his handmaid it resteth that somewhat be spoken of nature natured that is to say of that which is particular To make an apt and conuenient definition whereof let vs knowe that it is no other thing than euery naturall body consisting of forme and matter For of these two causes and not onely of the causes but also of the parts of the whole compound all nature that is to say euery naturall body consisteth For the Peripateticks do thinke that whatsoeuer is the beginning of generation ought to be called nature by a certaine peculiar right And Aristotle saith that the same from whence any thing is made at the first and whereof it hath the first motion mutation is the very beginning I say the beginning from whence the essence of all natural things ariseth The which nature Aristotle in another place defineth to be the beginning substantiall and the cause of motion and of the rest thereof in the which it is at the first and not by Accidents the explication of which definition he hath comprehended in eight bookes And Aristotle doth rightly call Nature the cause and the beginning of internall motion For those things which are made by Nature and are therefore called naturall haue a certaine beginning of motion whereby they are moued of their owne accord not by force Whereby plainly appeareth the difference betweene those things which are naturall and which are endued with an effectuall spirit and with power to worke by it selfe and those things which are made by Arte which haue no force nor power of doing but are dead and deuoided of all sense and motion By these things it appeareth that things natural are called properly naturall existences or beings and such as haue nature And they are saide to haue nature which possesse in themselues the beginning of their motion and of their rest the which beginning of motion of euery thing is either the forme or the matter wherof we haue spoken Forme which is wholly spiritual hath all her motion likewise spiritual So the soule is of this same nature in a liuing creature the motions and sences plainely celestiall spirituall and a light beginning Whereas the Matter is terrestriall ponderous and corporal the other beginning of naturall motion By whose waight and grossenesse the body tendeth downeward so as this kind of motion procéedeth not from the soule or spirituall forme but from the corporall matter which is terrestriall and heauy by his owne nature Hereof it commeth that the name of nature is giuen as well to Matter as to Forme but more aptly and conueniently to Forme because Forme doth manifestly giue to a thing his being actually whereas Matter alone cannot performe that For not euery liuing creature hath sense and motion from that body which is solid terrestriall and ponderous but onely from the spiritual forme that is to say the soule mouing the body and informing it with the vitall vertues As for example A horse is in act and in truth a horse when he neither moueth leapeth nor runneth but these motions which are spiritual are the effects operations of the soule or forme whereas otherwise the body hauing nothing but the lineaments and visible forme whereby it séemeth a horse is meere terrestriall heauie and deade Howbeit neither the soule alone of the horse can bée saide to bée a horse except it be coupled with the body For both being ioyned and coupled together make a horse Knowe therefore that the Forme is far more noble and excellent then the Matter and that Nature as touching her effects and operations is of that power that it generateth and giueth being to all things it putteth matter on the formes it beautifieth and suffereth nothing to bee corrupted but preserueth all things in their estate Th●se her vertues faculties and powers she very apparantly sheweth when as she worketh and causeth all sorts of beings out of the 〈◊〉 and out of the seedes and beginning of all things Salt Sulphur and Mercurie and informeth with great variety of impressions of the vitall spirits colours and taste and with the properties of such kinde of powers and faculties that it giueth to euery thing so much as concerneth the office and dignity thereof in all sufficiencie The which building and 〈◊〉 of things so apt●● and conueniently formed in order in number and measure wee may w●ll call diuine not terrestriall and corporall 〈…〉 same be naturall according to the power which God hath giuen vnto Nature And yet wée must not thinke that God hath so forsaken the frame of this wor●d that he sitteth idle as hauing giuen such admirable and potent ●ffects to nature onely according to the opinion of An●xagoras Protagoras and many other Athe●●●i all Philosophers which acknowledge no other God but Name as also did the Epicures 〈◊〉 it they be to be accused and condemned for so wicked an opinion then do they deserue no small reprehension which denie nature her partes and offices in working For the offices pecu●●ar both of her first and second cause are to be attributed to either according to 〈…〉 Neither are these places of Scripture any thing repugnant 〈◊〉 is God which worketh all in all And againe in him wee liue moue and haue our beeing For

Ice whereof the maker of Salt-Péeter finisheth his worke purifying the same by sundry dissolutions and coagulations that it may loose his fatnesse quite and cleane This common worke being triuial and no better then mechanical if it be rightly considered and weighed is as I haue said already full of admiration For by the very same preparation the thrée beginnings are extracted out of earth which may be seperated one from the other and yet neuerthelesse the whole thrée doe consist in one and the same essence and are onely distinguished in properties and vertues And herein we may plainly see as in a glasse after a certaine manner that in comprehensible misery of the thrée persons in one and the same Hypostasis or substance which make the diuine Trinitie For thus it hath pleased the omnipotent Creator to manifest and shewe himselfe a v●●trine or Trinne not onely herein that he is found so to be in the nature of earth but vniuersally in all the workes of the creation For this our comparison of the Salt of the earth is general and is euery where found and in all things Also in this comparison of Salt wée may beholde thrée distinct natures which neuerthelesse are and doe subsist in one and the same essence For the first nature is Salt common fixed and constant and the other nature is Volatil Salt the which alone the Sal-péeter-man seeketh after This volatil or flying Salt containeth in it two kindes of Volatil Salt the other full of Sulphur easily catching flame which men call Niter the other Mercurial watery sower partaking of the nature of Salt Armoniac Wherefore in that most common essence of earth these thrée seueral Salts are found vnder one and the same nature of the which thrée all vegetables and animalls whatsoeuer doe participate And we determine to place our thrée hypostatical and substantial beginnings vpon these thrée Salts as vpon the fundamental grounds in that our worke concerning the hidden nature of things and the misteries of Art the which we had thought to haue published before this time whereof we thought it conuenient to say some thing by the way because the ground-worke and beginnings of Medicines depend vpon them Wherefore to the end so large immensurable doctrine may the better and more diligently be considered of all men especially of the wiser sort then heretofore it hath bene I wil set plainly before their eyes those three distinct natures of Salt comprehended as already is sayd in one Hupostasis or substance For the maker of Salt-peter or Niter to make his salt the more effectual volatile and more apt to take fire taketh away the fatnesse as they terme it from the same and seperateth the Salt thereof which is al one with the sea salt or common salt which is dissolued into common water Contrariwise Salt-peted as men cal it is congealed into such péeces as we sée it to be and so there is made a visible seperation of both the Salts For the water wherein the common Salt being defused and dissolued as we said being euaporated or boyled away there remayneth a portion of Salt in the bottome which is somewhat like to our common marine Salt and of the nature thereof for it hath the same brynish qualities it is fixed it melteth not in the fire neither is it set on fire and therefore is wholy different from that which is congealed in the same water which is called Salt-peter The which thing truly deserueth to bée diligently considered not of ordinary Salt-peter-men which are ignorant of the nature of things but of Phylosophers if they desire to be reputed and to be such To whom it shal manifestly appeare that Salt which by nature and qualitie according to the common opinion of Phylosophers is hote and dry a sulphurus Salt fierie and apt to be set on fire such as is Salt peter wil be coagulated or congealed in water wherein al other saltes are dissolued no lesse than that salt which procéeded from the very same essence of Salt-peter may be dissolued in water as we haue said Therefore not without great cause the admirable nature of Salt-peter deserueth to be considered which comprehendeth in it two volatile partes the one of Sulphur the other of Mercurie The Sulphurus part is the soule thereof the Mercurial is his spirit The Sulphurus part commeth to that first moouing of nature which is nothing else but an ethereal fire which is neither hote nor drie not consuming like the Elementarie fyre but is a certaine Celestial fyre and Ayerie humour hote and moyste and such as wée may almost beholde in Aqua Vitae a fyre I say contempered ful of life which in Vegetables wée cal the vegetating soule in Animals the hote and moyst radical the natural and vnnatural heate the true Nectar of life which falling into any subiect whether it bée Animal or Vegetable death by and by ensueth The which commeth so to passe vppon no other cause but vppon the defect of this vital heate which is the repayrer and conseruer of life The same vital heate is also to bée found albeit more obscurely in Minerals which may more easily bée comprehended by the sympathy and concordance which the sayd salt-peter hath with Mettals as is to be séene in the dissolutions whereof wée haue spoken somewhat before Beside that sulphurus part there is also found in salt-peter a certaine Mercurial of ayerie nature and which notwithstanding cannot take fyre but is rather contrary therevnto This spirit is not hote in qualitie but rather colde as appeareth by the tart and sharpe taste thereof the which sharpnesse and coldnesse is wonderful and is farre different from the Elementary coldnesse for that it can dissolue bodies and coagulate spirites no lesse then it doth congeale salt-peter the which sowernesse is the generall cause of Fermentation and coagulation of al natural things This same sower and tart spirit is also found in sulphurs of the same qualitie not burning nor setting on fire and which congealeth sulpur and maketh it firme which otherwise would bée running like Oyle Vitriol among al the kindes of salt doth most of al abound with this spirit because it is of the nature of Venus or Copper which sower spirit inconstant Mercurie which notwithstanding alwayes tendeth to his perfection that is to say to his coagulation and fixation ful wel can make choyse of and attract it to him that hée may bée fixed and coagulated when it is mixed and sublimed with the same vitriol Euen as Bées suck hony from flowers as Ripley saith Furthermore this sharpe sower and cold spirit is the cause why Salt-Péeter hauing his sulphur set on fire giueth a cracke that so salt-péeter may be of the number of them whereof Aristotle writeth as that they are moued with a contrary motion Which words of his are diligently to be considered But what doe I meane to open the gate of passage into the orchard