Selected quad for the lemma: virtue_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
virtue_n	iron_n	part_n	touch_v	1,197	5	9.5651	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A16845	A treatise of melancholie Containing the causes thereof, & reasons of the strange effects it worketh in our minds and bodies: with the physicke cure, and spirituall consolation for such as haue thereto adioyned an afflicted conscience. ... By T. Bright doctor of physicke.	Bright, Timothie, 1550-1615.	1586 (1586)	STC 3747; ESTC S106464	155,522	312

which before lay dead in such matter so Pastinaca hath a weapon geuen by nature soked with most deadly venome separated yet from the fish and sticking on the one side of the middest of the taile which is maintained with such a kinde of excrement as being reiected in all the parts findeth there impression and entertainment not either that the fish feede of that poison for nothing feedeth of excrement appropriate to one part or that wherewith that part while it is excrement is nourished as venimous for then should such as feede of that fish be in perill but being vnmeete to nourish or to haue place in the fish is of temper by the altering of that part apt to be conuerted into so venemous a nature which is planted in the fishes tayle not much vnlike to the growing of Misleto in a crab tree whose natures do apparantly differ seing the same Misleto groweth also in the oke on the hauthorne neither can anie with reason affirme the Misleto is nourished with that which belongeth to the crab for then would it not prosper in the oke destitute of his proper iuyce but both the oke the crab tree and the hauthorne certaine of them and in certaine places hauing a superfluitie meete for that vse the seed of that misle being there and embracing that humour riseth vp into such a diuerse plant as we see which yet according to the diuersitie of place varieth in vertue for that only of the oke we vse and accompt auaileable against the falling sicknesse esteeme the other of small value Nowe if it be demaunded why then groweth not the misle on the earth which hath more plenty of such iuice and greater choyce it may be thus aunswered although the earth affoordeth entertainement for all things yet it doth it diuersly to some immediatly to other some by meanes as the earth ministreth iuyce to the grasse and herbe of the common field it nourisheth mutton we feed thereof who if we should attempt to be releeued by the herbe it would yeeld vs but thinne fare This iuyce of the earth is altered into an other nature in the herbe that herbe into flesh and flesh of that kinde chaunged into the substance of our bodies which first as it sprung vp from the earth so by it is it releeued So the misle draweth from the earth by meanes of the tree wherewith it prospereth indued now with other forme made more familiar vnto it by the preparation of the tree And this I take to be the cause why certaine things will not growe on the earth but in other natures and why graffes yeld more pleasant fruit then carnels by reason the stocke giueth the crude and rawe nourishment of the earth a farther ripening and euen as it were chewing it vnto the sion graffed so to conclude this aunswer the Pastinacas venome is ministred by an excrement which carieth an aptnes to be cōuerted into poison and such poison as that part is able therof to engender neither being such before in the Pastinaces nourishment nor in the substance of the fish nor as excrement but after it is conuerted thereinto by that barbed weapon which the fish reuēgeth within her tayle Whereby it is euident that not only of poyson but of any humor beside the aptnes of the matter whereof some be grosser and some passe more alterations it is necessary also there shoulde concurre in the place nourished an altering vertue and as such assimilation is necessary in like manner an apt matter may not be to secke sit for such generation Wherefore Melancholie is not made of euerie part of good nourishment but of such parte as hath a token of fellowship with the same Melancholie and more or lesse as the bodie is more or lesse apte together with aptnes of the matter to make that conuersion Touching the Ostridge which may seeme to turne yron into blood and so into flesh we are rather thus to esteeme that although the Ostridges nature doth intend nourishment by the yron yet doth it no more nourish then stones doth chickins hennes which are dissolued in their mawes How thē say you why doth it dissolue yron by a contrary vertue which respecteth all thinges alike that are receiued whereby the stomach becommeth the most Catholicke parte in all the bodie carying a more indifferent affection to whatsoeuer is receiued then anie part beside which in the first concoctiō regardeth not so much it self as other partes for whose sake it is ordayned as it were the Cooke not respecting this or that sorte of nourishment or foode but applying it selfe alike generally to all that hath not a resistance in nature and a counterpower of poyson which alwayes altereth and is not altered Else could it not so easily embrace both hote and cold sower and sweete fat and leane moyst and drie of all bougetts as a certaine Poet sayth in that respect the straungest by this vertue the Ostridges hauing a verie thick and fleshie mawe whereby it is furnished with store of a naturall heate dissolueth by a kinde of putrefaction the yron which if it yeeld anie nourishment the stomach findeth benefite thereof in the blood wherwith it is nourished if none it passeth all into excrement and so is voyded as vnprofitable except it may be thought more likely in reason that the Ostridges enioyeth some parte of nourishment thereby passing it into blood or at the least that the stomach receiueth a kinde of comfort and contentment which commonly it is taken to do by the nourishment it containeth as the Cooks appetite may be satisfied for a time by smelling of the rost which if it faire so with the stomach there is then reason sufficient of such digestion which the fowle worketh not by the excesse of heat but by a certaine temper at for the work for no heate of fire in longe time is able to doe that which the Ostridge mawe doth speedelie by a certaine corruption of that which it digesteth Carying as it were a kinde of Aqua fortis in the mawe rather then anie heate of Etna if we take it that the fowle hath some parte in the bodie whose turne the common officer the stomach serueth agreeing to the nature of some substance contained in the yron that conueyed into the blood and from thence drawen to that part wherof it is affected or it hath an Alementarie vertue common to diuerse partes Be it so yet therefore no consequence of reason can inferre that nature respecteth not anie aptnes of matter for in a manner al things of the earth hath some thinge Alimentarie and pasturable for all liuing creatures which may euidētly appeare by cōparing of nature The earth which we plow and till and labour with hard and wearie hand is altogether mynerall which is the generallest nourishment of all now if one nature among so manie millions be found in yron to sucke forth that vertue no maruell seing all creatures which require releefe of

to be accōpted These two pointes being sufficiently proued establish euidently the simple and vniforme faculties of the soule For hereby it is most manifest that by reason of the simple nature thereof it cannot beare any mixture or be support of diuerse thinges neither that diuerse will so neighbour it together as to dwell in one indiuiduall subiect Then seing that they which of al the disagreers least disagree will not so nighly be linked neither can any diuersity of faculty in the minde in a nature so simple and impartible be coupled together where ther is no disagreemēt of substance nor dissent of mixture but euery parte like the whole and ech like other Againe these pluralities being essentiall can be but one seing essence is not many and nature alwayes farre vnlike the sword of Delphos which serued for diuerse vses euer employeth one to one and not to many otherwise wāt should enforce her which she abounding with sufficiency refuseth in all her actions Moreouer being in euery part like it selfe and ech parte like other no dissimilitude can arise by distinction of faculty Accidentall if they be then is the minde in daunger of loosing all faculty which it cannot do seing it is subiect to no force but of God himselfe that made it Now whatsoeuer naturall faculty in any thing fadeth it is by reason the thing first fadeth which enioyeth that faculty else would they alwayes continue wherefore the minde being euerlasting and exempt from chaunge and corruption her faculty is also essentiall and of like perpetuity I neede not yeeld reason why contrary faculties or such as we call disparates in logicke can haue no roome in a nature so simple as the soule is both in respect of the repugnance within themselues and vnitie of the subiect seing such as are diuerse only refuse that cohabitation and neighbourhood Thus much shal suffice to proue the simple faculty of the soule it followeth to proue the spirite and body to be wholly organicall by organicall I meane a disposition aptnes only without any free worke or action otherwise then at the mindes commādement else should there be mo beginninges causes of action then one in one nature which popularity of administratiō nature will none of nor yet with any holygarcicall or mixt but commandeth only by one souerainty the rest being vassals at the beck of the soueraigne commander The kindes of instruments are of two sorts the one dead in it selfe and destitute of all motion as a saw before it be moued of the workman and a ship before it be stirred with winde and hoised of saile the other sorte is liuely and carrieth in it selfe aptnes and disposition of motiō as the hound to hunt with and the hauke to fowle with both caried with hope of pray the hand to moue at our pleasure and to vse any other kinde of instrument or toole The second sort of these twaine is also to be distinguished in twaine whereof the one obtaineth power in it selfe and requireth derection only as the beast and fowle aboue mentioned and the other not only direction but impulsion also from an inward vertue and forcible power as the motion of the hand and the variety of the hand actions do most euidently declare Of these three kinds of instruments I place the spirit and bodie both to the mind as the saw or axe in the workmans hand or to the lute touched of the Musician according to the sundry qualities conditions of the instruments of the body in the thirde sort but so as the spirit in comparison of the bodie fareth as the hand to the dead instrumentes Of the first sort they are not because they partake of life of the second they may not be because of them selues they haue no impulsion as it appeareth euidently in animall and voluntarie actions and although more obscurely to be seene in such as be called naturall For the spirit being either withdrawne from the outwarde parts by vehement passiō of griefe or ouer prodigally scattered by ioy or wasted by paine the outward partes not only faile in their sense and motion but euen nourishment growth therby are hindered and contrarily though the spirit be present except the part be also well disposed not only feeling is impaired such actions as require sense and motion but also concoction and nourishment Againe the spirit it self without impulsion of minde lieth idle in the bodie This appeareth in animall actions more plainly as the mind imploying vehemently the spirit an other way we neither see that is set before our eyes nor heare nor feele that which otherwise with delight or displeasure would vehemently affect vs. In naturall actions and parts it is more obscure either because the spirit can not be altogether so separated by the order of nature being rooted so in the part or because the verie presence of the soule in an organicall bodie without further facultie or action carieth the life withal and is not subiect to arbitrement and will as the royall estate of a Prince moueth silence reuerence and expectation although there be no charge or commaundement therof giuen nor such purpose of presence so life lieth rather in the essence or substance of the soule giuing it to a fit organed body rather then by any such facultie resident therein except we may thinke that lesse portion of spirit serueth for life onely then for life sense and motion so the parts contented with smaller prouision thereof are entertained with life though sense and mouing require more plenty But howsoeuer this be obscure in naturall actions the mind transporting the spirits another way by sudden conceit study or passion yet most certaine it is if it holde on long and release not the nourishment will also faile the increase of the body diminish and the flower of beautie fade and finally death take his fatall hold which commeth to passe not onely by expence of spirit but by leauing destitute the parts whereby declining to decay they become at length vnmeete for the entertainement of so noble an inhabitant as is the soule of stocke diuine of immortall perpetuity and exempt from all corruption Then seeing neither body nor spirit are admitted in the first or second sort of instruments they fall to the third kinde which being liuely or at the least apt for life require direction and also foreine impulsion foraine in respect of them selues destitute of facultie otherwise then disposition but inward and domesticall in that it proceedeth from a naturall power resident in these corporall members which we call the soule not working as ingens by a force voide of skill and cunning in it selfe by a motion giuen by deuise of the Mechenist but farre otherwise indued with science possessed of the mouer as if Architas had bin him selfe within his flying doues Vulcanne within his walking stooles and the mouing engine as it were animated with the minde of the worker therein excelling farre all