Selected quad for the lemma: soul_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
soul_n	body_n	call_v	spirit_n	13,631	5	5.4279	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A75579	Aristotle's master-piece compleated in two parts: the first containing the secrets of generation, in all the parts thereof. Treating, of the benefit of marriage, and the prejudice of unequal matches, signs of insufficiency in men or women; of the infusion of the soul; of the likeness of children to parents; of monstrous births; the cause and cure of the green-sickness: a discourse of virginity. Directions and cautions for mid-wives. Of the organs of generation in women, and the fabrick of the womb. The use and action of the genitals. Signs of conception, and whether of a male or female. With a word of advice to both sexes in the act of copulation. And the pictures of several monstrous births, &c. The second part, being a private looking-glass for the female sex. Treating of the various maladies of the womb; and of all other distempers incident to women of all ages, with proper remedies for the cure of each. The whole being more correct, than any thing of this kind hitherto published.; Aristotle's Masterpiece.	Aristotle, attributed name.; Salmon, William, 1644-1713.	1697 (1697)	Wing A3697kA; ESTC R230121	84,412	197

the Rules of Nature which are carried by their inbred motion according to usual and natural Course without Variation Tho' indeed by Favour from on high Sarah conceived Isaac Hannah Samuel and Elizabeth John the Baptist But these were extraordinary things brought to pass by a Divine Power above the Course of Nature nor have such instances been wanting in latter Days And therefore passing over such Supernatural Causes that have their peculiar Effects I shall proceed to speak of things natural The Ancient Physicians and Philosophers say That since there are two Principles out of which the Body of Man is made and which render the Child like the Parents and to be of one or the other Sex viz. Seed common to both Sexes and Menstrual Blood proper to the Woman only The Similitude say they must needs consist in the force and virtue of the Male or Female Seed so that it proves like one or other according to the plenty afforded by either but that the difference of Sex is not referr'd to the Seed but to the Menstrual Blood which is proper to the Woman is apparent for were that force altogether retained in the Seed the Male Seed being of the hottest quality Male Children would abound and few of the Female would be propagated Wherefore the Sex is attributed to the Temperament of the Active Qualities which consist in Heat and Cold and to the Nature of the matter under them that is to the flowings of the Menstrual Blood Now the Seed say they affords both force to procreate and form the Child and matter for its Generation and in the Menstrual Blood there is both matter and force for as the Seed most helps the material Principles so also does the Menstrual Blood the potential Seed which is saith Galen Blood well concocted by 〈◊〉 Vessels that contain it so that Blood is not only the matter of generating the Child but also Seed in possibility that Menstrual Blood hath both Principles The Ancients further say That the Seed is the strongest Efficient the matter of it being very little in quantity but the potential quality of it is very strong Wherefore if the Principle of Generation according to which the Sex is made were only say they in the Menstrual Blood then would the Children be all or mostly Females as if the efficient force was in the Seed they would be all Males But that since both have operation in Menstrual Blood Matter predominates in quantity and in the Seed Force and Vertue And therefore Galen thinks the Child receives its Sex rather from the Mother than from the Father for altho ' his Seed contribute something to the material Principle yet it is more weakly But as for Likeness it is referred rather to the Father than the Mother Yet the Womans Seed receiving strength from the Menstrual Blood for the space of Nine Months over-powers the Man's as to that particu'ar for the Menstrual Blood howing into the Vessels rather cherishes the one than the other from which it is plain the Woman affords both matter to make and force and vertue to ●●●fect the Conception tho' the Female's 〈…〉 fit Nutriment for the Male's by reason of the thinness of it being more adapted to make up Conception thereby for as of soft Wax and moist Clay the Workman can frame what he intends so say they the Man's Seed mixing with the Woman's and also with the menstrual Blood helps to make the form and perfect part of Man But with all imaginable Deference to the Wisdom of the Ancients give me leave to say That their Ignorance in the Anatomy of Mans Body has bewilder'd 'em in the Paths of Error and led them into great mistakes For their Hypothesis of the Formation of the Embryo from a Commixture of Seeds and the Nourishment of it from the menstruous Blood being wholly false their Opinion in this case must needs be so also I shall therefore conclude this Chapter and only say That altho a strong Imagination of the Mother may sometimes determine the Sex yet the main Agent in this case is the Plastic or Formative Principle which is the Efficient in giving Form to the Child that gives it this or that Sex according to those Laws and Rules that are given to it by the wise Creator of all things who both maketh and fashioneth it and therein determines the Sex according to the Counsel of his own Will CHAP. IV. A Discourse of the Soul of Man That it is not Propogated from the Parents but is Infused by it's Creator and can neither Die nor Corrupt and at what time it is Infused Of the Immortality thereof and certainty of the Resurrection MAN's Soul is of so Divine a Nature and Excellency that Man himself cannot in any wise comprehend it it being the infused Breath of the Almighty of an Immortal Nature and not to be comprehended but by him that gave it For Moses by Holy Inspiration relating the Original of Man tells us That God breathed into his Nostrils the Breath of Life and he became a living Soul Now as for all other Creatures at his Word they were made and had Life but the Creature that God hath appointed to set over his Works was the peculiar Workmanship of the Almighty Forming him out of the Dust of the Earth and condescending to breathe into his Nostrils the Breath of Life which seems to Denote more Care and if we may so term it Labour used about Man than about all other Creatures he only partaking and participating with the Divine Nature bearing the Image of God in Innocence and Purity whilst he stood firm and when by his Fall that lively Image was defaced yet such was the Love of his Creator towards him that he found out a way to Restore him the only begotten Son of the Eternal Father coming into the World to destroy the works of the Devil and to raise up Man from that low Condition to which his Sin and Fall had reduc'd him to a State above that of the Angels If therefore Man would understand the Excellency of his Soul let him turn his Eyes inward and look into himself and search diligently his own Mind and there he shall find so many admirable Gifts and excellent Ornaments that it must needs strike him with Wonder and Amazement as Reason Understanding Freedom of Will Memory and divers other Faculties that plainly shew the Soul to be descended from an Heavenly Original and that therefore it is of an infinite Duration and not subject to Annihilation Yet by reason of its many Offices and Operations whilst in the Body it goes under sundry Denominations For when it enlivens the Body it is called the Soul when it gives it Knowledge the Judgment or the Mind when it recalls things past the Memory whilst it discourseth and discerneth Reason whilst it contemplates the Spirit whilst it is in the Sensitive parts the Senses And these are the princip●● Offices whereby the Soul declares its Pow●● and

performs its Actions For being placed in the highest part of the Body it diffuseth its Force into every Member not propagated from the Parents nor mixed with gross Matter but the infused ●reath of the Al●ighty immediately proceeding from him not passing from one to another as we the Opinion of Pythagoras who held a Transmigration of the Soul But that the Soul is given to every Infant by Infusion is the most generally received and Orthodox Opinion and the Learned do likewise agree that this is done when the Infant is perfected in the Womb which happens about the 45th day after Conception especially for Males that are generally born at the end of Nine Months but in Females who are not so soon formed and perfected thro' the defect of heat not till the 50th day And altho' this day in all cases cannot be perfectly set down yet Hipocrates has given his Opinion when the Child has its perfect form when it begins to move and when born if in due season for in his Book of the Nature of Infants he affirmeth That if it be a Male and he be perfect on the 30th day and move at the 60th he will be Born at the seventh Month but if he be perfectly formed on the 35th day he will move one 70th and be born in the 8th Month. Again if he be perfectly formed on the 45th day he will move on the 90th and be born in the Ninth Month. Now from these passing of Days and Months it plainly appears That the day of Forming being doubled makes up the day of moving and that day three times reckoned makes up the day of Birth As for Example where 35 perfect the Form if you double it it makes 70 the day of motion and three times 70 amounts to 210 Days which allowing 30 Days to a Month makes seven Months and so you must consider the rest But as to a Female the Case is different for it is longer perfecting in the Womb the Mother ever goes longer with a Boy than a Girl so that the Accompt differs for a Female formed in 30 Days moves not till the 70th day and is born in the 7th Month when she is formed in the 40th day she moves not till the 80th day and is born in the 8th Month but if she be perfectly formed on the 55th day she moves on the 90th and is born on the 9th Month but she that is formed on the 50th day moves on the 100th day and then will she be born in the 10th Month. And I have more largely treated hereof that the Reader may know the reasonable Soul is not Propagated by the Parents but is Infused by the Almighty when the Child hath its perfect Form and is exactly distinguished in its Lineaments Now as the life of every other Creature as Moses shews is in the Blood so the life of Man consisteth in the Soul which although subject to Passion by reason of the gross 〈…〉 posure of the Body in which it has a 〈…〉 ●●●●rary Confinement yet it is immortal and cannot in it self corrupt or suffer change it being a spark of the Divine Mind and renders him Immortal and that every Mans has a peculiar Soul plainly appears by the vast difference between the Wit Judgment Opinion Manners Affections c. in men And this David observes when he says God hath fashioned the Hearts and minds of all men and has given to every one it s own Being and a Soul of its own Nature Hence Solomon rejoyced that God had given him a happy Soul and a Body agreeable to it It has been disputed amongst the Learned especially Philosophers in what part of the Body the Soul resides and some are of Opinion that its residence is in the middle of the Heart and from thence communicates its self to every part which Solomon in the fourth of his Proverbs seems to assert when he says Keep thy Heart with all Diligence because Life proceedeth therefrom But many curious Physicians searching the works of Nature in Man's Anatomy c. do affirm That it 's chief Seat is in the Brain from whence proceeds the Senses Faculties and Actions diffusing the operation of the Soul through all parts of the Body whereby it is enlivened with Heat and Force but it doth communicate particular force to the Heart by Arteries Carotides or sleepy Arteries that part upon the Throat the which if they happen to be 〈◊〉 ●●e or cut cause Barrenness and if stopped an Apoplexey for there must necessarily be some ways through which the Spirits Animal and Vital may have intercourse and convey Native Heat from the Soul For tho' the Soul has its chief seat in one place it operates in every part exercising every Member which are the Soul's Instruments by which she shews her power but if it happen that any of the Organical parts are out of Tune the work is confused as appears in Idiots Mad-men c. Tho' in some of them the Soul by a vigorous erecting of it's Power recover its innate Strength and they become right after a long dispondency of Mind But in others it is not recover'd again in this Life For as Fire under Ashes or the Sun obscured from our sight by thick Clouds afford not their full Lustre so the Soul over-whelm'd in moist or morbifick matter is darkened and Reason thereby overclouded and altho' Reason shines less in Children than in such as are arrived to maturity yet no man must imagine that the Soul is an Infant and grows up with the Child for then would it again decay but it suits it self to the weakness of Nature and the imbecility of the Body wherein it is placed that it may better operate And as the Body is more and more capable of receiving it's influence so the Soul does more and more exert its faculties having force and endowments at the time it enters the form of the Child in the VVomb for the substance of it can receive nothing less and thus much to prove that the Soul comes not from the Parents but is infused by God I shall next prove its Immortality and thereby de●on●●rate the certainty of its Resurrection That the Soul of Man is a Divine Ray infused by the Sovereign Creator I have already prov'd and now come to shew That whatever immediately proceeds from him and participates of his Nature must be as immortal as its Original for altho' all other Cretures are indewed with Life and Motion yet want they a reasonable Soul and from thence 't is concluded That their Life is in their Blood and that being Corruptible they Perish and are no more But Man being indewed with a reasonable Soul and stamped with the Divine Image is of a different nature and tho' his Body be Corruptible yet his Soul being of an immortal Nature cannot Perish but must at the dissolution of its Body return to God that gave it either to receive Reward or Punishment Now that the Body can sin of

it self it is impossible because wanting the Soul which is the Principle of Life it cannot act nor proceed to any thing either Good or Evil for could it do so it might sin even in the Grave but 't is plain that after Death there is a cessation For as Death leaves us so Judgment finds us Now Reason having evidently demonstrated the Souls Immortality the Holy Scriptures do abundantly give Testimony to the Truth of the Resurrection as the Reader may see by perusing the 14th and 19th Chapters of Job in the Old Testament and the 5th of St. John's Gospel in the New Testament I shall therefore leave the further discussing of this matter to Divines whose proper Province it is and return again to treat of the Works of Nature CHAP. V. Of Monsters and monstrous Births and the reason thereof according to the Opinions of the Antients also whether Monsters are endewed with reasonable Souls and whether Devils can Engender is briefly here discussed BY the Antients Monsters are ascribed to depraved Conceptions and are defined to be Excursions of Nature which are vitious one of these four ways viz. In Figure Situation Magnitude or Number In Figure when a Man bears the Character of a Beast as did the Monster in Saxonia which was born about the time of Luther's Preaching In Magnitude when one part doth not equalize with another as when one part is too big or too little for the other parts of the body and this is so common amongst us that I need not produce a Testimony for it In Situation as if the Ears were on the Face and the Eyes on the Brest or Legs of this kind was the Monster born at Ravenna in Italy in the Year 1512. In Number when a Man hath two Heads or four Hands Of this kind was the monster born at Zarzara in the Year 1540. I proceed to the Cause of their Generation which is either Divine or Natural The Divine cause proceeds from the permissive will of God suffering Parents to bring forth such abominations for their filthy and corrupt Affections which are let loose unto Wickedness like brute Beasts that have no Understanding Wherefore it was Enacted amongst the Antient Romans That those which were any ways deformed should not be admitted into Religious Houses And St. Hierom in his time was Grieved to see the Deformed and Lame offered up to God in Religious Houses And Kekerman by way of inference Excludeth all that are mis-shapen from the Presbyterial Function in the Church And that which is of more force than all God himself Commanded Moses not to receive such to offer Sacrifice amongst his People and he renders the Reason Lev. 21.18 Lest he Pollute my Sanctuaries Because the outward Deformity of the Body is often a sign of the pollution of the Heart as a Curse laid upon the Child for the Parents Incontinency Yet there are many born depraved which ought not to be ascribed unto the infirmity of the Parents Let us therefore search out the Natural Cause of their Generation which according to the Antients who have dived into the Secrets of Nature is either in the Matter or in the Agent in the Seed or in the Womb. The matter may be in fault two ways by Defect or by Excess By Defect when as the Child hath but one Arm. As in the following Figure By Excess when it hath three Hands or two Heads Some monsters also are begotten by VVomens unnatural lying with Beasts as in the Year 1393 there was a monster begotten by a VVoman's Generating with a Dog which monster from the Navel upwards had the perfect Resemblance of its Mother but from the Navel downwards it resembled a Dog As you may here see The Agent or Womb may be in fault three ways First in the Formative Faculty which may be too strong or too weak by which is procured a depraved Figure Secondly in the Instrument or place of Conception the evil conformation or evil disposition whereof will cause a monstrous Birth Thirdly in the imaginative power at the time of Conception which is of such force that it stamps the Character of the thing imagined upon the Child So that the Children of an Adultress may be like unto her own Husband tho' begotten by another man which is caused through the force of the Imagination which the Woman hath of her own Husband in the Act of Coition And I have heard of a Woman who at the time of Conception beholding the Picture of a Black-more conceived and brought forth an Aethiopian I will not trouble you with any more humane Testimonies but I will conclude with a stronger Warrant We read in Gen. 30.31 how Jacob having agreed with Laban to have all the spotted Sheep for keeping of his Flocks To augment his VVages took Hasel-rods and pilled white Strakes in them and laid them before the Sheep when they came to Drink and they coupling there together whilst they beheld the rods Conceiv'd and brought forth spotted Young The Effigies of a Maid all Hairy and an Infant that was born Black by the Imagination of their Parents c. And certain it is That oftentimes monstrous Births happens by means of undue Copulation For some Men and VVomen there are That having been long absent from each other and having an eager desire to enjoy one another consider not as they ought to do what their Circumstances are and if it happen that they come together at the time when the ●Vomens Menstrues are flowing will notwithstanding proceed to the Act of Copulation which is both Unclean and Unnatural and the issue of such Copulation does oftentimes prove monstrous as a just Punishment for their lying together when Nature bids they should forbear And therefore tho' the men should be never so eager for it yet VVomen knowing their own Condition should at such times refuse their Company And tho' such Copulations do not always produce monstrous Births yet the Children then gotten are generally Heavy Dull and Sluggish and defective in their Understandings wanting the Vivacity and Liveliness which Children gotten in proper Seasons are blessed withal It Remains that I now make some Enquiry whether those that are born monsters have reasonable Souls and are capable of a Resurrection And here both Divines and Physitians are generally of Opinion That those who accordig to the Orders of Generation deduced from our first Parents and proceeded by natural means from either Sex tho' their outward Shape may be deformed and monstrous have notwithstanding a reasonable Soul and consequently their Bodies are capable of a Resurrection as other Mens and VVomens are But those monsters that are not begotten by men but are the product of a womans Unnatural Lust in copulating with other Creatures shall Perish as the brute beasts by whom they were begotten not having a reasonable Soul or any breath of the Almighty infused ●●to it And such can never be capable of a Resurrection And the same is also true of Imperfect and

Abortive births Some are of Opinion That monsters may be ingendred by some Infernal Spirit Of this ●ind was Egidius Facius speaking of a deformed monster born at Cracovia And Hieroni●us Cardanus writeth of a maid which was ●ot with Child by a Devil she thinking it ●ad been a fair young man The like also is ●ecorded by Vincentius of the Prophet Mer●●n that he was begotten by an evil Spirit But what a Repugnancy would it be both to ●eligion and Nature if the Devils could be●et men when we are taught to believe That ●ot any was ever begotten without humane Seed except the Son of God The Devil then being a Spirit having no Corporeal Substance has therefore no Seed of Generation To say that he can use the Act of Generation effectually is to affirm that he can make Something of Nothing and consequently to affirm the Devil to be God for Creation solely belongs to God alone Again If the Devil could assume to himself a dead Body and enliven the faculties of it and make it able to generate and some affirm he can yet this Body must bear the Image of the Devil and it borders upon Blasphemy to think that God should so far give leave to the Devil as out of Gods Image to raise up his own Diabolick Off-spring In the School of Nature we are taught the contrary viz. That Like begets like therefore of a Devil cannot Man be born Yet it is not denied but that Devils transforming themselves into humane shapes may abuse both men and women and with wicked People use carnal Copulation But that any such Unnatural Conjunction can bring forth a humane Creature is contrary both to Nature and Religion CHAP. VI. A Discourse of the happy State of Matrimony as 't is appointed by God and the true Felicity that redounds thereby to either Sex and to what End it was Ordained WIthout doubt the uniting of Hearts in holy Wedlock is of all conditions the happiest for then a Man has a second self to whom he can unravel his Thoughts as well as a sweet Companion in his Labour he has one in whose Breast as in a safe Cabinet he may repose his inmost Secrets especially where Reciprocal Love and inviolate Faith is centered for there no cares fears jealousies mistrust or hatred can ever interpose for what Man ever hated his own Flesh And indeed a Wife is no less if rightly considered for as our grand Father Adam well observed she is or ought to be esteemed of every honest Man Bone of his Bone and Flesh of his Flesh c. Nor was it the least care of the Almighty to ordain so near a Union and that for two causes the first for increase of Posterity the second to bridle and bound Man's wandering Desires and Affections nay that they might be yet happier when God had joined them together he blessed them as 't is in the 2d of Genesi● Columela contemplating on this happy State tells us out of the Oeconomy of Xenophon That the Marriage Bed is not only the most pleasant but profitable course of Life that may be enter'd on for the preservation and increase of Posterity Wherefore since Marriage is the most safe sure and delightful station of Mankind who is exceeding prone by the dictates of Nature to propagate his like he does in no wise provide amiss for his own Tranquility who enters into it especially when he comes to maturity of Years for there are many abuses in Marriage contrary to what is ordained the which in the ensuing Chapter I shall expose to view but to proceed Seeing our blessed Saviour and his holy Apostles detested unlawful Lusts and pronounced those to be excluded the Kingdom of Heaven that polluted themselves with Adultery and whoring I cannot conceive what face Persons can have to colour their impieties who hating Matrimony make it their study how they may live licentiously but in so doing they rather seek to themselves torment anxiety and disquietude than certain pleasure besides the hazard of their Immortal Souls for certain it is that mercenary Love or as the wise Man calls them Harlot's Smiles cannot be true and sincere and therefore not pleasant but rather a Net layed to betray such as trust them into all mischief as Solomon observes by the Young man void of Understanding who turned aside to the Harlot's House As a Bird to the Snare of the Fo●ler or as an Ox to the Slaughter till a Dart be struck thro' the Liver Nor in this case can they have Children those indearing Pledges of Conjugal affection or if they have they will rather redound to their shame than comfort bearing the odious Brand of Bastards Harlots likewise are like Swallows singing in the Summer Season of Prosperity but the black stormy Winter of Adve●sity coming they take wing and fly into other Regions that is seek themselves other Lovers but a vertuous chaste wife fixing her intire Love upon her Husband and submitting to him as her Head and him by whose direction she ought to steer in all lawful courses will like a faithful Companion share patiently with him in adversities run with cheerfulness through all Difficulties and Dangers though ne're so hazardous to preserve or assist him in Poverty Sickness or whatever other misfortune may befall him acting according to her Duty in all things But a proud imperious Harlot will do no more than she list even in the Sun-shine of Prosperity And is like a Horse-●each ever craving and never satisfied still seeming displeased if all her Extravagant cravings be not answer'd not regarding the Ruin and Misery she brings upon him by that means tho' she seems to dote upon him using to confirm her Hypocrisie with Crocodile's Tears Vows and Swoonings when her Cully is to depart for a while or seems bu● to deny her immoderate Desires yet th●s lasts no longer than she can gratifie her Appetite and prey upon his Fortunes Remarkable is the Story that Conradus Gessner tells us of a young Man travelling from Athens to Thebes who met by the way a beautiful Lady as to his Appearance she seemed adorned with all perfections of Beauty glittering with Gold and precious Stones this seeming Fair One Saluted him and invited him to her House not far off pretending to be exceedingly enamoured of him and declared she had a long time waited for an opportunity to find him alone that so she might reveal her Passion to him The young Spark went with her and when he came to her House he found it to appearance built very stately and very well furnished which so far wrought upon his covetous Inclination that he resolved to put off his intended Journey and yield to her Inticements but whilst she was leading him to see the pleasant Places adjoyning to the House came by a Holy Pilgrim who seeing in what danger the Youth was resolved to set him in his right Senses and shew him what he imagined real was quite otherwise so that by powerful