Selected quad for the lemma: world_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
world_n	holy_a	son_n	trinity_n	2,763	5	9.8407	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A43289	A ternary of paradoxes the magnetick cure of wounds, nativity of tartar in wine, image of God in man / written originally by Joh. Bapt. Van Helmont and translated, illustrated and amplified by Walter Charleton.	Helmont, Jean Baptiste van, 1577-1644.; Charleton, Walter, 1619-1707.; Helmont, Franciscus Mercurius van, 1614-1699.	1650 (1650)	Wing H1402; ESTC R30770	135,801	208

from Angels in respect it is framed in the similitude and representative figure of the eternal God for the soul hath that light and luminous substance from the gift of her Creation since she her self is that vital light but an Angel is not that substantial light nor hath he any light genial and inherent to his essence but is onely a mirror of the increated light and so in this particular falls short of the excellence and perfection of the Divine Image Otherwise an Angel since he is an incorporeal spirit were he luminous from the right of his own essence would express the Image of God more perfectly then man Moreover whatever God doth bestow more love upon that is more noble but he hath loved man much more then the Angels for not to the redemption of the Angelical nature did he assume the figure of a Cacodaemon as the thrice glorious Lamb of God the Saviour of the world assumed the nature of a Servant Nor can this Doctrine be staggered by the opposition of that The meanest in the Kingdom of Heaven is greater then John the Baptist For the Son of Man is not inferior in dignity of essence to the Angels though he was pleased to become a little lower then the Angels for in the calamitous condition of his life he was made a little lower then the Angels as also was John the Baptist. And for this reason an Angel is constantly called a ministring Spirit but is no where read a friend of God the Son of the Father the delight of the Son of Man or the Temple of the Holy Spirit wherein the thrice glorious Trinity takes up his Mansion For that is the majestick prerogative of the Divine Image which the Light Eternal doth impress upon every man that comes into this world In the year 1610 after a long weariness of contemplation that I might acquire some gradual knowledg of my own minde since I was then of opinion that self-cognition was the complement of wisdom faln by chance into a calm sleep and rapt beyond the limits of reason I seemed to be in a Hall sufficiently obscure On my left hand was a table and on it a fair large Vial wherein was a small quantity of Liquor and a voice from that Liquor spake unto me Wilt thou Honor and Riches At this unwonted voice I became surprized with extream amazement I walked up and down seriously considering with my self what this should design By and by on my right hand appeared a chink in the wall through which a light invaded my eyes with unwonted splendor which made me wholly forgetful of the Liquor voice and former counsel Then pensively returning to the Vial I took it away with me and attempted to taste the Liquor but with tedious labor I opened the Vial and assaulted with extream horror I awakened But my ancient intense desire of knowing the nature of my soul in which I had panted uncessantly for thirteen whole yeers together constantly remained with me At length amidst the anxious afflictions of various fortunes when yet I hoped a Sabbath of tranquillity from the security of an innocent life transacted in a vision I had the sight of my soul. It was a transcendent light in the figure of a man whose whole was homogeneous actively discerning a substance spiritual Crystalline and lucent by its own native splendor But enshrined it was in a second nubilous part as the husk or exterior cortex of it self which whether it did emit any splendor from it self I could hardly distinguish by reason of the superlative fulgor of the Crystalline spirit inshrowded within it Yet this I could easily discern that there was no sexual impress but onely in the cortex or shrine But the mark of the Crystal was light ineffable so reflexed that the Crystal Image it self became incomprehensible and that not by negation or privation since these are terms onely accommodate to our imbecillity otherwise then this that it presented a majestick Ens which cannot be expressed by words yet so finely that you could not have comprehended the quiddity of the thing beheld And then was it revealed unto me that this light was the same which I had a glimpse of twenty three yeers before And these things I saw by an intellectual vision in my minde for had the eye of my body once beheld this resplendent excessive object it would for ever after have ceased from vision and consta●…ly have celebrated a blinde mans holy day And thus my dream discovered unto me that the beauty of the humane Soul doth far transcend all conception of thought At that instant I comprehended thus much that my long desire of seeing my soul was vain and fruitless and thereupon I did acquiesce For however beautiful the Crystalline spirit did appear yet my soul retained nothing of perfection from that vision as at other times she was wont to do after an intellectual vision And so I came to be instructed that my minde in this somnial vision had as it were acted the part of a third person nor was the discovery sufficiently satisfactory to compensate so earnest and insatiate a desire of exploration But as to the Image of God impressed upon the Soul according to my slender capacity I confess I could never conceive any thing whether a body or spirit whether in my phansie or the most pure and abstracted speculation of my intellect which in the same act of meditation did not represent some certain figure under which it stood objected to my conceptions For whether I apprehended it by imagining an Idea probably correspondent to its essence or whether by conceiving that the intellect did transmute it self into the object understood still it occurred unto my thought invested in some figure For although I could familiarly understand the minde under the notion of an incorporeal and immortal substance yet could I not while I meditated upon the individual existence of it consider the same devoid of all figure yea nor so truly but it would respond to the figure of a man Since when ever the soul being sequestred doth see another Soul Angel or Cacodaemon requisite it must be that she perfectly know that these are presented to her to the end she may distinguish a Soul from an Angel and the Soul of Peter from the Soul of Judas Which distinction cannot be made by the sense of tasting smelling hearing touching but onely by the proper vision of the Soul which vision necessarily implieth an alterity or difference of figure Since an Angel is so far restrained to locality that at once he cannot possess two different places in that also there is included as well a figural as a local circumscription Thence I considered the minde of man figurated after this manner The body of man accepted under that distinct notion cannot give to itself the figure of a man and therefore hath need of an external Sculptor or Delineator which should be secretly ambuscadoed in

onely we need no other eviction but that experiment of Printers who indifferently use Tartar or the Lees of Wine for the Master ingredient in their Composition of Ink the same effect arising from either on good reason preventing the election of either and confessing a plain consanguinity if not an identity of the Causes Again in distillation they both belch up one and the same Acide Odor and yeeld one and the same Oyl Onely Tartar is not dissolved in cold water because the ●…aeulent and earthy substance of the dregs does so closly environ and shroud the Salt that the cold water is not of force sufficient to transfix that counterscarfe or penetrate the atomical parts of the Concretion and by consequence not to dissolve it Now since Tartar hath its originary principles and nativity no where but in Wines grown lightly Acide by a desertion of spirits flying from circumstant cold to the Centrals of the Liquor Hence let the so much illuminated that is infatuated Disciples of Paracelsus be instructed how ill the speculation of Tartar does quadrate even with those diseases for whose sake chiefly it was first invented and embraced For plain it is the stone concreted in the body of man can never be dissolved in boyling water as Tartar commonly is For which consideration Tartar is more justly to be listed in the number of Salts or Juices coagulated by Salt then of Stones è diametro contrary to the doctrine of Paracelsus The Image of GOD OR Helmont's Vision of the Soul Englished The Summary 1. THe fear of God the beginning and Charity the end of Wisdom 2. Man made in the Image of God 3. Three sorts of Atheists 4. A wish of the Author 5. The intellection of the minde intellectual 6. The intimate integrity of the minde suffereth from caduce faculties without the passion of extinction 7. The action of the minde scarce perceptible in us 8. Atheists of the first Classis deride the image of God in man 9. Atheists of the second Classis have lately sprung up 10. The Atheistical ignorance of such is manifested 11. A variety of vital Lights 12. How the minde differs from Angels 13. An intellectual vision of the Authors 14. All optation vain without God 15. The misery of the Author 16. A vision of the soul separate from the body 17. That the minde hath a figure 18. The minde an immortal substance representing the figure of God 19. A vulgar error concerning the Image of God 20. The error of such who conceive the Image of God to be seated in the ternary of faculties 21. The doctrine of Taulerus opposed 22. The Image of God never yet discovered nor positively described because incomprehensible 23. The minde subject to damnation onely by accident 24. After death is no more Memory or Reminiscence 25. The will was superadded to the minde accidentally after its Creation 26. In Heaven the Will is useless and frustraneous 27. In Heaven the Will appears no power or Faculty but a substantial and intellectual essence 28. If the Minde be the Image of God this was anciently known to Plato 29. The definition of the Minde 30. Reason not the Image of God 31. The Authors opinion 32. These two Quiddities lie obscured in the soul by reason of the corruption of our nature 33. The love of the soul is excited onely by an Ecstasie nor otherwise in these calamities of Nature 34. A precision of the Intellect 35. An Objection solved 36. That triplicity or ternary of diverse Faculties in the Minde is expressed also in every systeme or composition of the world 37. A more noble and exact similitude then that of a Trinity of Faculties requisite to make out the Image of God in man 38. The description of the Minde rehearsed 39. How the Minde may survey it self 40. The original of the Imagination constitutive 41. The Minde understandeth far otherwise 42. The prerogative of the Minde 43. An explication of living love 44. The discrepancies of intellections in Mortals 45. Why that amorous desire or divine Love cannot cease in Heaven 46. The description of that desire 47. How sin may be harbored in the desire of the Minde 48. The love of the Minde is a substance even in men that have not yet confessed their dust 49. How great a cloud of darkness is drawn over the primitive splendor of the Intellect from the corruption of Nature by the original sin 50. The Image of God defaced and demolished in the sons of perdition WIsdom begins at the Fear of God and the Fear of God begins at the meditation of death and eternal life But the end of Wisdom many conceive with the Stoicks to be the knowledg of a mans self but I account the ultimate end of wisdom and the Crown of the whole course of our life Charity which alone will faithfully accompany us when all other things shall have deserted us And although self-cognition in our opinion be onely a medium to the fear of God yet from that must our Tractate concerning long life assume its beginning in this relation that the cognition of life presupposeth the cognition of the Soul since the life and soul which we have more then once intimated are Synonymaes T is of Faith that man was created of nothing after the Image of God into a living Creature and that his minde shall never perish while in the mean time the Souls of Bruits suffer annihilation so soon as they cease to live The weighty reasons of which difference I have declared in my discourse of the Original of Forms But hitherto is it not manifested beyond dispute wherein that similitude of Man with God our Archtype or prime exemplar doth consist For in the Soul alone many determine this majestick Pourtraicture I shall deliver what I conceive yet under an humble protestation and subjection to the censure of the Church Thus it is The Original of Forms being in some degree of comprehension already known it is just we make a grand enquiry concerning the Minde of Man But seriously no cognition is more weighty then that whereby the soul comprehends her self Yea and hardly is any more profitable in this interest that Faith doth establish her foundation upon the unperishable and indelible substance of the Soul I have found indeed many demonstrations concerning this verity divulged in Books but none at all propter quid touching the Cardinal Quiddity in relation to Atheists denying one single and from all Eternity constant Deity Plato insooth hath decreed three orders of Atheists 1. A first which beleeveth no gods at all 2. A second which indeed doth admit of gods but such as are incurious of our condition here below and idle contemners of the trifling affairs of Mortals 3. A third which although it beleeve that there are gods and such as are both knowing and observant of the smallest occurences in the World yet imagineth them so exceeding merciful that they are flexile by the