Selected quad for the lemma: heart_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
heart_n	artery_n	spirit_n	vital_a	3,442	5	11.1088	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A05370	Ravvleigh his ghost. Or a feigned apparition of Syr VValter Rawleigh to a friend of his, for the translating into English, the booke of Leonard Lessius (that most learned man) entituled, De prouidentia numinis, & animi immortalitate: written against atheists, and polititians of these dayes. Translated by A. B.; De providentia numinis, et animi immortalitate. English	Lessius, Leonardus, 1554-1623.; Knott, Edward, 1582-1656.; Raleigh, Walter, Sir, 1552?-1618.	1631 (1631)	STC 15523; ESTC S102372	201,300	468

plant be and going to the furthest parts of the boughes are turned into leaues the very parts into flowers that which is more grosse and better tempered is partly changed into the substance of the plant and partly into fruite and thus no superfluity remayneth which is to be purged away though the cōtrary fall out in liuing Creatures Some of those plants which ascending high are through their height weake do either fold themselues about some other thing as hope Iuy and many other such like plants or els they haue certaine wynding twigs or stringes wherwith as with hands they take hold of staues or such things set purposely to support them that they fall not as Vynes Pompions and some others But to be short it were a labour infinite endles to repeat and set downe all the miracles as I may truly tearme them which appeare in the structure and making of Plants Now from all these foresaid speculations I conclude that seing the parts of liuing creaures and of Plants haue a double end the one as they are parts of which the forme structure of the whole dependeth the other as they are organs and instruments ordained for certaine functions necessary to the safety of the whole and to both these ends they are made so apt and proportionable as that it cannot be conceaued how more exactly and wonderfully they could be framed it is therefore euident that all those parts were made by some one supreme and most wise spirit or intelligence who first conceaued in himselfe all these ends and considered aforehād the meanes best sorting to the said ends For it is altogether impossible and with true reason incompatible that there should be so wonderfull and admirable a proportion conueniēcy of so many innumerable Media or meanes to so innumerable ends except the meanes and the ends had bene aforehād most exactly weighed and compared together This reason most perspicuously conuinceth that there is a most wyse and diuyne Prouidence that this Prouidence hath a care in the least things seing that euen in Gnats Myse little wormes and the least hearbes it hath framed innumerable parts and innumerable instruments to the complete perfect forme of that little creature or smal plāt as also it hath disposed all the functions and ends most agreing to its safety health For Prouidence is discouered in nothing more then in an apt disposition and contriuing of meanes to their Ends and this sorting of meanes cannot be performed without an absolute and perfect working of Reason Wherfore seing this disposall is most perfect and admirable in the least Creatures it followeth that it is more cleare then the sunne beames that a most distinct and remarkeable Prouidence had it sole hand busyed in the making and creating of the said small bodyes THE SEAVENTH REASON THAT ALL things do worke most orderly to a certaine End CHAP. IX VVE haue proued in the precedent Chapters that there is a diuyne Power frō the nature and disposition of the parts of the world from the structure making of liuing Creatures and plants Now in this place we will demonstrate the same from this consideration that all things do worke for some one end or other For there is nothing idle in the world all things tend direct their operations and working to some end and that to the benefit of the worker or of some other And they incline and bend to their ends so ordinatly and with such conuenient wayes and passages as that it cannot be bettered by any art whatsoeuer Wherfore seing the things themselues can neither perceiue the ends wherunto they are directed neither the meanes nor the proportion of the meanes by the which they are directed it is therefore most certaine that all things are directed by some superiour Power who seeth and considereth both the meanes and the ends For it is impossible that a thing should particulerly ordinatly in its owne operation ayme at one certaine end except it either knoweth the end and the meanes conducing to the said end that so by this knowledge it may guyde its operation or at least be directed by some other which knoweth all these things Thus for example a Clocke whose end is the distinguishing the houres of the day because it neither knoweth this end nor is of power to dispose it selfe to this end is therfore necessarily to be directed by some vnderstanding mynd which knoweth these things and can make distinction of houres That all things tend to some one end or other first it is euident in the motion of the Heauens and in the illumination influx of the stars and in the fecundity and fruitfulnes of the sea and earth as is shewed afore Secondly in the parts and members of all liuing Creatures and Plants ech part wherof we haue already made euident to haue its peculiar vse and function necessarily for the good of the whole Thirdly the same poynt is to be manifested in all seedes Fourthly in the industry and labour of liuing Creatures And first this informing Vertue or Power which is in seedes doth most clearly worke for some end to wit to frame and forme the body of a liuing creature or a Plant. Now this it effecteth by so multiplicious and strange an art and by so long and well disposed a worke as it is impossible it should be wrought by any more wise a māner And certainly if this seminall vertue were any Intelligence indued with reason and discourse it could not proceed with greater order artifice and wit Vpō which ground Hypocrates in his booke entituled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 num 1. writeh that this seminall vertue or naturall heat by the which all things generable are framed and made is eternal and indued with an vnderstanding for thus he saith Videtur sanè c. That which we call calidum semeth to me to be immortall and to vnderstand see heare and know all things both present to come Of this opinion he was because he thought that those things could not be made without great art and vnderstāding which were wrought by the force and vertue of the naturall heat First then the more grosse part of the seed by force of this heat and spirit is extended into fibrae or little strings into the which fibrae this spirit entring doth partly hollow them into fistules or pypes and partly causeth them to be spongeous in some places more thin in others more solid and firme and thus doth it forme the extreme parts making them fit and bynding them as the necessity of the bones and members may seeme to require From the other portion of seed and from bloud it frameth the three principall members to wit the Brayne the Harte and the Liuer drawing out of the fibrae matter for the making of veynes arteries sinewes The spirit entring into thē doth hollow dilate extend and deuyde them into seuerall branches then it deduceth and draweth them through the

whole body that they may carry nourishment as also vitall and animall spirits to all parts In the meane ty me euery small portion or part of the body doth attract bloud and conuert ●t into its owne substance the spirit still forming euery thing by little and little and giuing each part its due figure measure proportion and connexion with other parts so as from the seauenth day after the conceptiō the forme of the whole body and distinctiō of all parts euen of the fingers doth appeare Now how manifold and various is this labour in framing of so many bones veynes arteryes sinewes and Muscles in the apt distribution deduction or drawing out termination or ending of euery part each of them keeping its due forme temper measure place ioyning together and incision What mynd or vnderstanding can be intent to so many things at once What Art may in the least part seeme to equall this Who therfore considering all these things can doubt but that there is some one most wise most potent Mynd or Soule by whome all this operation and working is directed and to whō all this admirable artifice is to be ascribed If an indigested informed heape of stones tyles lyme and wood should begin to make to it selfe a house directing it selfe in the doing thereof and framing all parts thereof as the Art of Architecture requyreth who would not affirme that a certaine Vnderstāding skilful of building were inuisibly and latently in the said things that they could so artificially dispose themselues Or if a pensill being imbued with diuerse colours should moue it selfe and first should but rudely draw the lineaments of a mans face after should perfect euery part therof by framing the eyes drawing the cheeks figuring the nose mouth eares and the other parts seruing in them all a due proportion and fitting colours as the exact science of painting requireth no man would doubt but that this pensill were directed herein by an intelligent spirit But now in the framing of euery liuing Creature far greater art and wit is desired then in any humane worke whatsoeuer since the skill whereof transcendeth by many degrees all mans skill and artifice for it arriueth to that height of perfection as that the worke cannot in that kynd be possibly bettered neither can the parts of it whether internall or externall haue a more pleasing proportion and connexion Therefore who is so voyd of Reason that can enter into any dubious and vncertaine consideration with himselfe whether all this molition and laboursome endeauour in framing a liuing Creature be directed by a power indued with reason wisedome or no Furthermore there are three things here to be considered among which there ought to be a great proportion to wit the Soule of the liuing Creature the body and the S●●inall vertue And first the Soule ought to be most proportionable to the body For such ought the small body of any little Creature to be as the Anima or soule of the same doth require to performe its proper functions wherfore how great the difference is of Soules so great also the discrepancy is of bodyes if we insist in the figure the temperature and the conformation of the Organs therefore in the nature of euery soule the whole formall reason is contained so as that if a man did perfectly know the nature of the soule from it he might easily collect what the habit figure and temperature of the body ought to bee But who is ignorāt of the nature thereof must consequently be ignorant of the other for in some one particular or other he shall euer be wanting and neuer attaine to the due proportion in knowledge thereof As for example if the question be touching the small body of a flye how many feet it ought to haue how many flexures or bendings in their legs or thighes what difference betwene euery flexure what temperature proportion connexion how many ●inews in euery thigh how many veines what proportion to its little nayles of which things many are for their smalnes not to bee discerned by the eye for in the small body of the flye there may be found seuerall thousands of proportions as necessary that its soule may rightly sort to the body to all which no man can attaine except the first doth penetrate and consider in his mynd the nature of the soule in the which the reason of all these as in the root doth●y hidden and secret Againe the Seminal power ought to haue most perfect proportion with the body that it may produce such a body in al respects as that soule doth require Therefore who first caused and made this seminall power ought afore hand to haue the whole structure of the body exactly knowne vnto him that so he might sute and proportion this seminall seed to the body For as in the soule as in the finall cause the whole reason of the fabrick of the body lyeth and therefore the body ought in a perfect proportion to be accommodated and made fit to the soule In like sort the reason of the making of the same i● latent and hidden in the seminall vertue o● power as in the efficient cause Wherupon● it followeth that there ought to be as a● exact proportion betwene the structure o● the body and the seminall vertue as is betwene the efficient cause the adequate effect of the said Cause Now from all these premisses it is mos● clearly demonstrated that these three to wit the Soule of euery liuing Creature the structure of the body and the seminall vertue haue their source from one and the same beginning which beginning cannot be any nature depriued of reason vnderstanding seing a beginning voyd of reason could not among different things set downe congruous proportions much lesse so exact and so infinite proportions as are betweene the body and the soule and the seminall vertue and the making or fabricke of the body For to performe this requireth a most perfect and distinct knowledge Therefore it is concluded that there is an intelligence or spirit both most wise and most powerfull which through its wisedome is able to excogitate and inuent through its power is of might to performe all these things The reason why this seminall vertue might seeme to be indued with a mynd or vnderstanding is because this vertue is a certaine impression and as it were a foot step of the diuyne art and skil and therefore it worketh as if it had a particuler art and knowledge in working Euen as if a painter could impresse in his pensill a permanent power and vertue of his art and that therupon the pensill should moue it selfe and draw the images as if there were an art and vnderstanding in the Pensill Furthermore it may be here presumed that this diuyue spirit or Intelligence doth conserue this impressiō with his continuall influxe and doth cooperate with it thus working with his generall concourse Euen as in liuing creatures