Selected quad for the lemma: heart_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
heart_n	blood_n	body_n	vital_a	2,040	5	10.4566	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A63822	Meditations divine & morall by H.T. ...	Tubbe, Henry, 1617 or 18-1655.	1659 (1659)	Wing T3208; ESTC R3392	40,998	194

overcome without blows to conquer not only the power but the affections and will of an adversary What can be more honourable than for malice to obtain mercy for cruelty compassion for hatred friendship The evil which we think to drive away by an indiscreet revenge will return with Usury and thus we make a reciprocal bargaine of inveterate hatred When both sides demand satisfaction and neither side will grant it what can be expected but everlasting discord what shall be the period of such a controversie By repining at an injury we make it our own and then it may well hurt the Authour Who would be willing to do himself a mischief He that loves himself cannot hate his neighbour For my own sake I will forbear a revenge for whatsoever hurt another may suffer thereby I am sure to feele the smart at home What unequal injustice is this We can soone forget a great benefit but never lose the remembrance of a small displeasure and when perhaps the same man had a good intention in both and when we also have offended in a greater measure In point of policy I will pardon him that by my example he may be compelled to favour me Can he expect forgivenesse from God that will not forgive his neighbour We cannot hope for more then we are willing to part with How can I addresse my selfe to the Throne of grace with any confidence or hope of reward when my own prayers shall prove me a notorious liar how can I from my heart say Forgive us as we forgive when I am resolved never to forgive LXXXII Some would have this word Ira Anger to be derived from uro to burn because it burns and consumes all before it It consumes the lodging wherein it lies the heart it consumes the object whither it goes and looks death and destruction upon every thing in the way So the Philosopher defines it A burning or boyling of the blood or an exuberancy of heat about the heart Or you may derive our word Anger from Ango which first sagnifies to strangle or suffocate and then by Metaphor to torment vex grieve or trouble as well the mind as the body And this reaches to both it destroys the vital parts and hinders the due operation and exercise of the intellectual faculties it puts all out of frame and order So the moral definition fits very well which terms this troublesome grief {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} appetitum recontristationis an appetite or desire of interchangable sorrow of continual distraction Others would have Ira come from Ire to go because the angry man goes out of himself and runnes mad but whither he will go or where he will stop God knows for the devil drives him If he be so mad to increase the flames let him enjoy his fiery death alone Let him live like the Salamander and die like the Phaenix Oh sweet revenge I would be loath with my load of mutual wrath to increase the Funeral Peal It is the sweetest revenge to forget an injury If thou be angry indeed let not the person but his sin offend thee Be angry and sin not Be angry with sin or else you sin in not being angry Be angry with any thing but sin and you cannot but sin in being angry Be angry and sin not be not angry and sin Consider betimes what thou hast done or said in thy inconsiderate wrath which with too late repentance thou mayst wish were now made void Whosoever is angry with his brother without a cause shall be in danger of judgement saith our Saviour When the blood begins to revel in your veines give this sudden check to that rebellious motion I am strangely affected now but I shall be of another minde by and by Why should I deliver that in anger which cannot be unsaid when I am pleased why should I do that now in these mad fits which will vex me when I am well in my wits After a showre of wrath comes a flood of grief Cannot Religion and Piety and Conscience obtaine that of me at this instant which a little time will enforce LXXXIII The best way to suppresse Anger is to compose and fold up the affections that they may never ravel out that there may be no commotion or at least no appearance of sedition or disturbance in the irascible faculty Not to be angry at all is the best character the most fit similitude the sweetest representation of the Deity To overcome evil with good to asswage the malice of a wicked heart with the goodnesse of a temperate disposition is the perfection of Christian charity To restrain anger is the part of a discreet man a valiant champion but to give way to the violence of this wild passion is farre beneath the dignity of humane nature I am loath to wrong the sensual creatures with a comparison When we see a man set out with this brave demeanour of his parts a flaming eye cheeks somewhat pale and sometimes red a wry mouth foaming lips trembling joynts a roaring voice a wavering and inconstant gesture this verily is the posture and complexion of Mars himself He that knows how to use a looking glass may thus circumscribe every limb and in spite of his Creation make himself a Beast Nothing can represent a man so deformed and ugly as this foule vice The difference betwixt an inraged person and a frantick man we finde to be no more than betwixt a short and a continual madnesse Anger is a fit of frenzy and that a perpetuity of rage madnesse both the difference is onely in the time Both the same disease though one more violent or one an ague the other a Feaver which agree in quality though not in the extent and power and sometimes one succeeds the other an Ague multiplies into a Feaver and anger begets madness with the succession of many supernumerary evils To conclude If thou finde it an hard task to appease a raging spirit think what the Saviour of the world suffered in thy behalf What made him lay down his beloved soul for thee an injurious and despightful enemy with what meekness did he suffer reproach and bonds and stripes and wounds a medley of cruel torments and to close up his stomack a disgraceful ignominious death why doest thou boast of thy relation to the Head if thou wilt not maintaine an entire friendship and union in the body If thine enemie be not worthy of pardon then surely he is not worth thine anger Nevertheless he deserves more from thee than thou canst expect from God Thou hast felt the experience of a loving mercy and wilt use nothing but extream severity The least offence against the Majesty of heaven is more than all the injuries or injustice that the world can give yet the infinite power is willing to look over and passe by many sinnes and transgressions to renew and confirme his innumerable mercies notwithstanding all affronts expecting onely repentance and

blood and ruine are making merry without Can we complaine of obscurity when scarce any open place is secure enough How happy was the Church under ground when in that darknesse there was light enough to see heaven In that narrow imprisonment they were yet free from persecution Those seven thousand which Elijah knew not of were well known to him that preserved them And when Elijah himself was sought for by Iezabel where had he been if he had been every where They that have strength enough to burn in glorious flames may scorne to save themselves by flight but if God afford this help to our weaknesse we have reason to be thankful for an easie judgement which appointed as the means of our deliverance turns into a blessing Let me be separated from the comfortable society of my dear friends deprived of the benefit of my owne countrey aire exposed to misery and the contempt of strangers alwayes forgotten never observed let me be an obscure dark inmate a son of earth an ignominious bastard in the worlds opinion a neglected slave I shall think this disgrace a great honour if I may rest safely under the shadow of the Almighty LXII Although mans greatest excellency above other creatures consists in the nobility and worth of his Soul yet there are other points of high value and concernment in the matter forme and use of all the parts of which the body is composed not to be found in any other creature besides Man Whereby we are taught that Almighty God having prepared and built this earthly lodging for such a spiritual guest it is therefore not to be neglected no not after the dissolution Our bodies are the bodies of immortal souls whilest living not to be abused by intemperance when dead not to be cast away with a dishonourable neglect Our Members are the Organs of a divine Spirit without which it cannot exercise those admirable faculties from whence proceed all those operations of grace and vertue which make men great and famous in the world favourites of heaven and glorious Saints Our happinesse is not compleat till both meet They that destroy and vilifie this outward fabrick as much as in them lies endeavour a perpetual divorce and separation LXIII The heart is the spring of life and the fountaine of all vitall spirits dispersed into every part of the body yet notwithstanding this preheminence and dignity it cannot subsist without the coole refreshing of the lungs or the veines proceeding from the liver or the strings of the sinews or the necessary support and guard of the ribs and bones which are as so many strong Forts and Bulwarks on every side Thus the greatest men who in regard of their power and authority have the lives of others at their command are yet so farre from being able to maintain their own greatnesse that without the aid and defence of inferiours they must needs fall to dust Nothing but Almighty God is absolute of it selfe and there is not any thing that depends not in such sort at least of something else as that it cannot remain long in any firm state and condition without the service of another Who then can be so proud as to advance himself above his neighbour in such an high conceit as not to knowe he may want the least of Gods creatures for his preservation No man is great but by comparison which implies so much defect that he stands in need of more then what he hath or is to constitute the worth or being which he enjoys LXIV The Newter is an Hermophrodite in his opinion One of little use or benefit to his Countrey He dares hardly professe any religion but for the time thinkes that best which is most prevalent We may well wonder to see the strange distractions of Church and Common-wealth but we may wonder more that any should be so indifferent to partake of either side such men love truth onely for their ease and can easily dispence with conscience for a little pleasure But they that are thus content to serve two Masters at once shall have none but the devil to serve at last He that will halt between two opinions can never go upright in his conversation and we may safely conclude that that man hath little grace that hath too much Religion LXV We may finde by experience that our inward corruptions are more dangerous than outward provocations There is no such baite as the affection Self which many times betrayes the sweetest natures and best dispositions to an unruly wantonnesse Lust is a Serpent which if once entertained windes it self into the Soul and gnawes the Conscience while it destroys the body till in the end it prove an inextricable misery of madness When the memory shall recollect the secret pleasures of our wanton youth and knows not whether to entertain them with horror or delight but is feaver-shaken betwixt both being kept warm with the remaining embers of desire and benummed with the feare of hell what a hard knot will this be to untie what a labyrinth to get out of what a riddle to resolve if there were no other remedie the due condsideration of the holinesse of God were a sufficient coercion from this evil When I contemplate the divine Nature void of all profanesse and filthy corruption so full of purity and absolute perfection that will not endure the least defilement of sinne my thoughts run round in a desperate carere I begin to condemn my self and almost repent that I was made a man How is it possible to please him that can delight in nothing but a spotlesse innocence while we bear about us this heavy burden of miserable uncleannesse How was the wisdom of Solomon befooled that could not shut his eyes from beholding this vanity where was the vertue of those holy Patriarchs that could not drive off such a wickednesse what was the integrity of Davids heart that would entertain such a deceitful monster was this the unhappinesse of their condition and can I be free Lord what flesh and blood are we made of if circumvented with the necessity of such a sinful misery which yet by the contemplation of the infinite and celestial beauty may be restrained though while we dwell here in this earthly Tabernacle we cannot procure a total suppression How can I runne into any actual transgression of dishonesty if I believe the God of chastity cannot behold such a debauchment without offence When therefore I feele a wanton provocation dancing in my blood and the fire of lust begin to keep her unchast revels in this consecrated Temple I use no other charm but thus whisper to my self How can I do this great evil and sinne against God LXVI Those afflictions strike deepest which bereave us of the object of our love How many parents are unwilling to be rid of a charge by the losse of a child desiring still to be happy in the riches of their poverty How loath was David to part with his