Selected quad for the lemma: blood_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
blood_n	artery_n	heart_n	vein_n	9,504	5	10.0908	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A30929	Natural theology, or, The knowledge of God from the works of creation accommodated and improved, to the service of Christianity / by Matthew Barker ...	Barker, Matthew, 1619-1698.	1674 (1674)	Wing B777; ESTC R20207	99,798	210

proceeding from the more imperfect to the more perfect Works Making Man last shews he is the most perfect part of his Creation And God shewed this respect to him also herein that he would not make him till he had Built and richly furnisht the World to be a fit habitation for him And it is Evident that God had Man in his eye when he was erecting framing and furnishing of it for it is exactly fitted to the nature necessity and delight of Man as he had Christ in his eye when he made Man And indeed when God had finisht the rest of his Creation he did Epitomize it all in Man for in his constitution we have Mortal and Immortal Visible and Invisible Corporeal and Incorporeal Material and Immaterial the Superior and Inferior World joyn'd together to the making of one person So that man is utriusque mundi nexus as Scaliger speaks And there is not such a creature as Man upon this account in the whole Creation Whereupon David that knew well his curious frame speaks largely of the workmanship of God herein Psal 139. v. 13. 14 15. 16. verses Thou hast possessed my Reins thou hast covered me in my Mothers Womb. I will praise thee for I am fearfully and wonderfully made Marvelous are thy Works and that my Soul knoweth right well My Substance was not hid from thee when I was made in secret and curiously wrought in the lowest parts of the Earth So that God having imprest so much of his own Likeness and bestowed such peculiar Workmanship upon Man he hath laid a foundation for strong Arguments to evince his Being to us therefrom If we look upon his body How curiously and rationally are the several Organs Vessels and Members thereof fitted to their several Functions in nature and each of them contributing in their several offices to one general End which is the life of Man How do the Veins and Arteries meet about the heart Nature sending succour from all parts to it as being the chief Seat of life And again the heart doth by them convey Blood and Spirits to the whole Body it being the chief Fountain of life And to give but one instance more in that which seems to be the most contemptible part of the Body which is the humours of it In these we may take notice of a Divine Wisdom Choler that is hot and of a fiery quality is useful to quicken the body and to stirr up Nature to ' its proper Functions and by ' its heat to prevent the coagulation and corruption of the blood And the Melancholick humour being thick and gross is useful to retain the natural and Vital Spirits that they may not be too Volatile and evaporate And the Phlegmatick humour which is more watery cool and moist is of use to cool and attenuate the blood and so make it fitter for Motion Now if the Wisdom of the Creator appears in these meanest things which are as it were the Excrements of Nature how much more in the noble parts of the Body But I must not nay I cannot speak of these things as an Anatomist or Physician But we may behold this frame and admiring say Oh how exquisitly are the Eyes turned the Ears and Nostrils bored the Fingers branched the Joynts coupled the Nerves extended the Veins diffused the Bones firmed and fastned I remember what I have long since read in the Poet concerning the several Parts of Man's body Ossibus ex denis bis Centenisque Novenis Constat Homo decies bis dentibus et duo denis Ex trecentenis decies sex quinqueque venis c. And so he proceeds And in the least part of man something may bee seen of God In so much that Galen though before a meer Naturalist and so an Atheist upon the observing the curious Structure of Man's Body could not forbear the giving an Hymn of Praise to the wise Creator and framer of it And it is so every way perfect that if a Man had an hundred years given him as it is said of one to find out some defect in it he would not be able to do it As among the Heathens they had a God calld Momus who made it his work to Carp at the works of the other Gods But let a Man study to find out something to Carp at in this exquisite frame he shall be able rationally to find nothing Many indeed will pretend there are Errata's in the Works of Providence which they could correct but it is because they understand them not But what Errata's can they find in the Works of Creation and particularly this of the body of Man This is one of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that my Text mentions of the things that God made wherein we may behld his Eternal power and Godhead And if a Man would play the part of Zoilus to repreprehend this Poem as he did Homers he would but shew himself Ignorant and Impious at once So that Man need not go far to fetch an Argument for the Being of God he carries an Evident one continually about him in his own body Especially if man did but know himself in this his meaner part Did he but know the curious frame of the eye and the several Tunicles and Humours belonging to it whereby it is fitted for seeing And did he then but know how the eye doth see How the raies that come from one point in the Object do meet in one point in the bottom of the Eye Did he also know the various Workmanship of the Ear and understand how an Articulate voice should pass through the fluid medium of the Air and enter the Ear Articulated as it comes from the mouth of the speaker To give but one Instance more in that work of Nature which is proper to Man and that is Speech It is wonderful to consider how a little breath should be modulated into so many distinct syllabical sounds by the nimble touches of the Tongue in the several parts of the Mouth and by other instruments of Speech But these common works of Nature we wonder not at partly because they are common and partly because so little understood yet if duly considered they carry in them a clear evidence of the Being of God But to pass to the more sublime part of Man which is his Soul which doth so much the more clearly demonstrate God's Being to us by how much he hath stampt more of his own likeness upon it And 1. We may argue from the Capacity of the Soul which manifestly extends beyond the things of this World And is capable of enjoying a greater good then any of this Creation in regard that no finite good doth satisfie it Now if it be capable of a greater good surely there is such a good for there is no Capacity in Nature in vain As there is no Vacuity in Nature Quaelibet potentia appetit objectum sibi Conveniens Aquin. 3. p. q. 78. Art 1. Appetitus appetitum sunt ut