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
A52437	The theory and regulation of love a moral essay, in two parts : to which are added letters philosophical and moral between the author and Dr. Henry More / by John Norris ...	Norris, John, 1657-1711.; More, Henry, 1614-1687.	1688 (1688)	Wing N1272; ESTC R21881	81,143	264

frame as the other is of the Natural this is the Spring and Ferment of the Soul that gives her Life and Energy and without which she would be utterly torpid and unactive Love is the first and Mother Motion that both prevents and actuates all the rest 'T is from her that all the Inclinations and Passions of the Soul take their rise and did we not first love we should neither Hope nor Fear nor hate nor be Angry nor Envy nor be any other way affected Nay we Love and Desire before we can Apprehend Judge Reason or Discourse nay our Love is then Commonly most impetuous and high-set we love long before we know what 't is to Love nay before we know whether we love or no even as soon as we receive the Breath of Life And as 't is the First so it is also the Last Motion 'T is the Vltimum Moriens of the Intellectual as the Heart is of the Natural Structure This is the Motion that out lives and sees the Funeral of all the other Operations of the Soul. For when either Age or sickness by disturbing the Crasis of the Body has also untuned and disorder'd the Facultys of the Soul when the man can no longer understand nor Discourse nor Remember when all his Rational Facultys are as 't were benumm'd and death-struck yet still he Loves and inclines towards Happiness with as much weight as ever for Love is strong as Death and as Importunate as the Grave many waters cannot quench Love neither can the Floods drown it 10 Again we may consider that as by the Pulsation of the Heart the Arterial blood is transmitted to the Brain whereby are generated those Animal Spirits which are the Instruments of Motion throughout the Body and which very Animal Spirits do again return and assist the Motion of the Heart by Contracting its Muscular Fibres and so straitning its Ventricles to expel the blood contain'd in them into the Arteries the same Reciprocation may we observe in the Motion of Love. That Moral Gravity and Gravitation of the Soul impress'd on her by the universal Good acting attractively upon her and whereby she stands inclined to good in general first moves the understanding which as the Schools allow is moved by the will quoad exercitium actus tho' not quoad specificationem And then the understanding Moves the will as to particular and actual Volitions concerning particular Goods For as to these we will nothing but what we first know and judge pro hic nunc fit to be will'd Which by the way may give great light to that intricate and perplex'd Controversy whether the will moves the understanding or the understanding the will. For they both move one another tho' in different respects Even as the Heart by its Motion sends Spirits to the Brain and is by those very Spirits assisted in her Motion This indeed is a wonderful instance of Resemblance and the more I consider it the more strange I think it and full of Mystery 11 Again as by the Continual Reciprocation of the Pulse there is caused a Circulation of the Blood which is expell'd out of the Heart into the Arteries out of these into the parts which are to be Nourish'd from whence 't is imbibed by the Capillary Veins which lead it back to the Vena Cava and so into the Heart again and same may in proportion be applied to Love. This is the Great Pulse of the Body Politic as the other is of the Body Natural 'T is Love that begets and Keeps up the great Circulation and Mutual Dependence of Society by this Men are inclined to maintain Mutual Commerce and intercourse with one another and to distribute their Benefits and Kindnesses to all the parts of the Civil Body till at length they return again upon themselves in the Circle and Reciprocation of Love. 12 And if we further Meditate upon the Motion of the Heart we shall find that it is not only an apt Embleme of Love in General but that it also Mystically points out to us the two great Species of Love Concupiscence and Benevolence The Motion of the Heart we know is Double Dilatation and Contraction Dilatation whereby it receives blood into its Ventricles and Contraction whereby it expels it out again And is it not so also in this great Pulse of the Soul Love Is there not here also the like double Motion For we desire good which answers to the Dilatation and immission of the Blood and we also wish well to which answers to the Contraction and Emission of it 13 I know not what some may think of this and I know there are a sort of men in the world that never think themselves and look with Scorn and Contempt upon such Notions as are not to be found out without more than Ordinary Thinking But for my part I must needs own that I stand amazed at this wonderful Harmony and Correspondence and that I am thereby the more Confirm'd in that Celebrated Notion of the Platonists that as the Soul is the Image of God so the Body is the Image of the Soul and that this Visible and Material is but the Shadow or as Plotinus will have it the Echo of the Invisible and Immaterial World. SECT IV. Of the First Great Branch of Love viz. Love of Concupiscence or Desire with the several Kinds of it 1 WE have Consider'd the Nature of Love in general and have shewn it to Consist in a Motion of the Soul towards Good whence we took occasion to represent the Analogy between Love and Physical Motion which we find to be exact and Apposite even to Surprise and admiration We have also discover'd the double Motion of this Mystical Pulse and accordingly have branch'd out Love into two General Parts Love of Concupiscence and Love of Benevolence I come now to treat of each of these severally 2 And first of Love of Concupiscence or Desire The general Idea of which I conceive to be A simple Tendency of the Soul to good not at all considering whether it wills it to any Person or Being or no. Not that there is or can be any desire without wishing well to For as I observ'd before these are always inseperable Concomitants but their Ideas being very distinct I think I may very well abstract from the one when my business lies only to consider the other 3 Concerning this Love of Desire I further consider that the Primary and Adequate object of it is the same that is of all Love namely good in general or God. For we desire good as good or good in Common before we desire this or that good in particular And when we do desire any particular good 't is still for the sake of the universal good whereof it partakes and according to the degree of this Participation either real or apparent so we measure out and dispence our Love. So that good in general is the Primary and Adequate object of Desire 4

But now this general or universal good being variously participated by Particular Beings hence it comes to pass that our Desire has many Subordinate and Secondary objects which it tends to with more or less Inclination according as the Marks and Footsteps of the universal good appear in them more or less discernable For the universal good is so Congenial and Connatural to the Soul as always acting upon it and attracting it to it self that we love every thing that carries the least image or semblance of it 5 There is this difference only between the love of the universal and the love of Particular goods Our love to the universal good is Natural necessary and unavoidable We have no more Command over this love than we have over the Circulation of our Blood or the Motion of our Pulse For God is the Centre of Spirits as the Earth is of Bodys and in our love of him we are as much determin'd as Fire is to burn or a stone to descend And the Blessed in Heaven Love him with the highest degree of Necessity and Determination But now we are not thus determin'd to the Love of Particular goods I say not thus determin'd For it must be acknowledg'd that there is a sort of determination even here also For good being desirable as good and consequently in every degree of it so far as we consider any thing as good we must needs Love it with a Natural Inclination that which the Schools term a Velleity or Voluntas Naturae or a loving a thing Secundum quid according to a certain respect But it being possible that this Lesser Particular good may in some circumstances come into Competition with a greater Particular good or with the greatest of all the universal good and so upon the whole become evill 't is not necessary nor are we determin'd to love it absolutely thoroughly and efficaciously but may nill and decline it Absolutely tho' still we retain a Natural Love or Velleity towards it as before 6 For the case is the same here as 't is in Evill We necessarily hate evill as evill and the greatest evill we hate Absolutely as well as necessarily But for particular and lesser evills tho' we necessarily hate them too by a Natural Aversion as far as we Consider them as evill yet 't is not necessary that we should always hate them Absolutely but may in some Circumstances Absolutely will them as a means either to avoid a greater evil or to obtain a greater good And in the same proportion as any evil less than the greatest tho' it be necessarily nill'd and declined in some respect may yet be Absolutely will'd and embraced so any Particular good tho' it be in some respect necessarily lov'd may yet Absolutely be nill'd and refused 7 Indeed the Excellent Monsieur Malebranche in his Treatise of Nature and grace asserts this non Determination of our Love to Particular goods in more large and unlimited terms when he tells us that the Natural Motion of the Soul to good in general is not invincible in respect of any Particular good And in this non Invincibility he places our Liberty or Free will. But in my Judgement this Proposition of his must either be Corrected or better explain'd For without this our Distinction it will not hold true Our Love to Particular good is Invincible Secundum quid or as to a certain respect but Absolutely and simply speaking it is not Invincible And if in this Absolute non Invincibility he will have our Liberty or Free will to consist I readily agree with him and do think the Notion to be very sound and good 8 And thus the Difference between our Love of the universal and our Love of Particular goods is clear and apparent Our Love to the universal good is Primary and Immediate but our Love to Particular good Secondary and Mediate Our Love to the universal good is invincible Absolutely and Simply we will it necessarily and we will throughly but our love to Particular good is invincible only in some certain respect We do not always love it thoroughly and effectually tho' we must always love it In short our love to the universal good is like the Motion of our Blood within our veins which we have no manner of empire or Command over but our Love to Particular good is like the Motion of Respiration partly necessary and partly Free. We cannot live without Breathing at all and yet we can suspend any one turn of Respiration in particular but yet not without a natural inclination to the Contrary And so in like manner we can't live without loving some particular good or other but when we point to this or that particular good there is not one but what we may nill and refuse Absolutely and simply tho' yet in some respect we must love it too with a Natural Love. 9 Thus far I have Consider'd the general nature of this First great Branch of Love Love of Concupiscence or Desire I come now to the Kinds of it For the right distribution of which I consider first that any Motion of the Soul is specify'd from the Quality of the Object or Term to which it tends Now the Object of Desire being good it follows that the Kinds of Desire must receive their distinction from the Kinds of good Now good is Relative and the Relation that it implies is a Relation of Convenience either to the Soul or Body that is either to the Soul Directly and Immediately or Indirectly and by the Mediation of Bodily sensations So that all good is either Intellectual or sensual and consequently the same Members of Divisition will be the adequate Distribution of Desire That is an Intellectual Desire whose Object is an Intellectual good and a sensual Desire is that whose Object is a sensual good 10 But I further observe that this same denomination of Intellectual and sensitive may be taken from the Nature of the part moved as well as from the quality of the Object The Appetitive Faculty in man is double as well as the Cognoscitive and consists of a Superiour and Inferiour of a Rational and sensitive part For as in the Cognoscitive part there is Pure Intellect whereby Ideas are Apprehended without any Corporeal Image and Imagination whereby objects are presented to our minds under some Corporeal Affection so also in the Appetitive there is a pure and mere act of Tendency or Propension to the agreeable object which answers to Pure Intellect and is what we call Will or Volition and there is also such a propension of the Soul as is accompany'd with a Commotion of the Blood and Spirits and this answers to Imagination and is the same with what we usually term the Passion of Love. And 't is in the divided Tendency or Discord of these two wherein consists that Lucta or Contention between the Flesh and Spirit That which our B. Lord intimated when he sayd The Spirit truly is willing but the Flesh is