Selected quad for the lemma: heart_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
heart_n	brain_n	spirit_n	vital_a	2,340	5	11.1626	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A51724	Il Davide perseguitato David persecuted / vvritten in Italian by the Marquesse Virgilio Malvezzi ; and done into English by Robert Ashley, Gent.	Malvezzi, Virgilio, marchese, 1595-1653.; Ashley, Robert, 1565-1641.; Marshall, William, fl. 1617-1650.	1650 (1650)	Wing M358; ESTC R37618	56,199	263

Samuel when he saith How long wilt thou mourne for Saul God could not if one may say so endure his lamenting and not hearken to his suit These are those waters which in a manner offer violence to Heaven The Spirit of God moveth upon such waters and they make a river of oblivion in Paradise The tears which are shed the prayers which are said and the supplications which are sent up to God for others are as acceptable to God and more peradventure than if they were made for themselves They are esteemed of more merit at least in regard of the moralitie of the action Why th●● doe some Princes perswade themselves that they satisfie the obligatios wherein they are obliged to some one when they yeeld him his suit which hee hath made for another Or to say more truly why doe some favourites beleeve that there is such an impiety in their Princes Let them call to minde that the office of a favourite is the office of an Angell and ought therefore to present the suits and supplications of the subjects to their Lord and to bring backe the gracious grants of the Lord unto the subjects he that doth the contrary is a Divell and no Angell Fill thy horne with oyle saith God to the Prophet and goe to Ishai the Bethleemite for amongst his sonnes I have provided mee a King Hee answers How can I goe for if Saul heare of it he will kill me THus he answereth not because he feareth death but because hee is desirous to doe service unto God he much prizes his life in that case wherein to die is not to obey Hence let those that are imployed by their Princes learne that the death of the servant is seldome the service of the Lord It ought indeed to bee received couragiously but never to bee encountred but when it is very usefull and when the dying is an obeying A man of worth is a high prized instrument of the greatnesse of his Prince if hee cares not to preserve himselfe for his owne sake yet hee ought to be careful of preservation for his Lord and Masters sake Every man that is fitted to die is not fit to doe service It is true also what I have said even in the common Souldier whose life rather than his brain is dedicated to the Princes service that he ought also to endevour to obey and not to die Hee that runnes headlong on death doth not spend his life to the advantage but casts it away to the losse of his Lord his service is to overcome and not to die and indeed they lose that are slaine To expose needlesly to death that body which can doe service to its Prince but whiles it lives is a most pernicious desire of vaine glory contrary to good policy against good military discipline and an affection full of deceit and flattery into which even the Generals whose life is most pretious doe often precipitate themselves as if it were a greater bravery to fight than to command But that Army is but in a bad taking pardon me this digression whose safety consisteth in the arme not in the braine of the Generall To know how to command well in warre is a part of the imaginative faculty The imagination to worke well requireth a good measure of heat whose contrary is feare which how little so ever it bee the other abates and how little so ever that abates the imagination is disturbed whence it comes to passe that to bee afraid and to command well cannot stand together But how many are there that incited more by Honour than by Courage do both fight and feare these may handle the sword well but yet not apt for command The heating of the braine is not in our owne power as is the managing of the hands wee have no command over that howsoever 〈…〉 dominion we have over 〈…〉 for otherwise 〈…〉 not blame 〈…〉 nature necessarily in us Thence it followes that there is no greater or surer signe of a brave courage than to command well in a battell where both Reputation and life yea and many times the State it selfe comes upon the stage The Lord willeth Samuel to take him a calfe out of the flock and to say that hee is come to doe sacrifice BEcause God could succour him by ordinarie meanes hee would not have recourse to extraordinary If hee should alwayes bee doing of miracles men would not thinke his Providence so great in creating the second causes and if hee never used miracles hee should not perhaps be knowne to bee Almightie Where God worketh many miracles there is commonly great need of them and where there is such need there is but little faith When hee is not knowne by his Impression stamp or Image which hee hath imprinted in the things by him created then he findeth it requisite to make himselfe seene in the workes of his Omnipotencie Samuel obeyeth the Lord goeth and calleth Ishai and his sonnes to the sacrifice and looking on Eliab supposeth him to bee the man whom hee should annoynt because hee is the tallest and the goodliest of person Had the Prophet beene of the opinion of those Philosophers who have censured men of great stature to bee void of wisdome hee would not at the first sight so much have respected the talnesse of stature I for my part am not of that opinion but doe hold it to bee most false IF those Philosophers beleeved the neerenesse of the braine to the stomack doth trouble the operations of the understanding and if they have also imagined to themselves that the vitall spirits which ascend from the heart may bee made animall spirits for the service and operation of the Braine are unapt for such effect unlesse they bee first somewhat cooled because of the incompatibilitie of wisedome with heat wherefore have they not also affirmed the taller sort of men to be wiser than the little as having their Braine farther distant from the perturbations of the stomack and their spirits not so hot by reason of their long way and larger distance from their Originall Peradventure they are deceived in that they beleeve that men are alwayes great by the forming Power through the superabundance of matter not observing that many times there concurreth with it as a principall Instrument the Quantitie of heat as it is commonly verified in those whose talnesse is accompanied with slendernesse It hath therefore been noted as a true observation that the tall men that have little heads and the little men which have great have more Braine than the rest which commeth to passe not as many have thought because the little head in the great body and the great in the little maketh a mediocrity in the ordinarie stature of men which is false if wee measure the mediocritie of the part in respect of the whole of which it is a part But because the little head in a great man is a signe that the extension did proceed of heat and by consequence that the

seeme rather the defects of mankind than of any particular persons hee layes the blame on us that by being free from such defects himselfe acquites nature of them too David is brought before Saul who seeing him so young telleth him that he is not able to fight with the Giant who was experienced in warre from his youth PRinces ought not to put any upon a great enterprize who hath not first beene brought up and tried in things of the like nature Danger hath not the same looke with it when wee are neere it as when wee are at a distance when t is far off from us our understanding represents only the Honour and the Profit but when wee approach face to face wee see nothing oftentimes but the horrour of Death It is true that Courage is a reall thing in a man yet neverthelesse hee knowes not that he hath it till experience hath made him know that hee hath had it There are many that prove better upon triall than they thought they should have done and many come short of the opinion they had of themselves Wise men are very fearfull of danger because they have considered well of it but when they come to try it and are no longer to consider of it they stand no longer in feare of it On the contrary they which are of little judgement imagining all things alike when they find it otherwise than they imagined they grow also many times to be other manner of men than before they held themselves for David to encounter this doubt of Saul declareth how hee had smitten Beares and how hee had slaine Lions TO recount our owne doughty Acts is oftentimes vanitie here it is of necessitie hee did not rehearse it to shew that hee had overgone great dangers but to undergoe greater not to be commended but to bee commanded Saul resolves to let David goe to fight Hee puts on him his owne Armour which David being not able to manage puts it off EVen as little men cannot fight well with great Armour so neither can the lesser Princes with those greater He that hath not fitted himselfe with armour of his owne is not to fight in anothers Patroclus came not to his Death till hee put on that of Achilles This is the common Doctrine of the Politicians yet I take it sometimes to faile in regard that there are often found men of that worth that like Ostriges they convert others Armes into their owne substance This may come to passe when one receiving an Armie without a Head makes himselfe to bee obeyed and managing them by his valour brings himselfe into great estimation If Generals that were no Princes have sometimes drawne by such meanes the Armies to be at their Devotion and have gotten Kingdomes by such Armies as were not their owne why should not a valorous Prince be able to doe it by the Armes of his Friends David goeth with his staffe and his sling with five smooth stones against the Giant HEe had no need of other Armour hee was armed with his confidence in God Hee which hath this Armour can never perish If we happen to be deceived t is because wee deceive our selves having our confidence in those things in which wee ought not or not having so much as wee ought to bring forth a true act of Confidence is a very difficult thing There is requisite a great assistance of God to make one truly and only relie on the helpe of God If such acts were more frequent amongst us we should not haply account so many Events to bee miracles They that teach us how notwithstanding our Confidence in God wee ought to doe as much as wee can or otherwise in stead of trusting in God wee should presume upon him their meaning may haply bee that it were but a rash presumption to perswade our selves that wee have produced any true act of Confidence but not if wee firmly beleeve that God for his part would assuredly helpe us when wee for our part should produce such an Act The Giant derides David curseth disdaines him but hee putting a stone in his sling throwes it at him hitteth him in the forehead makes him fall groveling on his face to the ground and running upon him cutteth off his head with his sword IT hath beene an ordinarie thing in single combats betweene a giant-like man and one of a meaner stature that the little man hath had alwayes the better The Philosophers would attribute the cause to the Courage which is counted to be greater in the lesser heart a small fire will heat a little roome when a larger will scarce bee warmed with a great one I have no assurance in this opinion but would rather adventure if I should not be thought too bold to affirme that Courage consisteth not in the Heart as is commonly held both by the ignorant vulgar and many of the learned Who knoweth that it is not rather produced by the same imaginative facultie out of which feare also proceedeth how many that in their health were exceeding faint hearted in raging fits have become rash and desperate which was occasioned only by the heat of the Braine for if it proceeded from that of the Heart they that are distempered with fevers should be alwayes the most couragious and what is it that makes hopelesse men so resolute Is it their Heart forsooth growne lesse or more heated than it was before or their understanding rather which suggesteth unto them that there is no other way to escape death but by encountring it To what purpose doe men speake to cowards to animate them Reasons may indeed worke upon the Braine but are not able to heat the Heart Who knoweth not that the not knowing of the danger makes men adventurous Whence it comes that the wisest are not alwayes the most couragious Hardinesse and herein I refer my selfe to the better learned is a certaine kind of madnesse consisting haply in a hot distemper of the Braine which permitteth no consideration or discourse of the danger of Death Hee that in fighting thinkes hee shall be slaine cannot fight couragiously And albeit the Philosophers define the valiant man to be such a one as knowing the perils goes to encounter them because it is just and honest I beleeve it ought to be understood before hee entreth into those dangers because after he is once engaged if he knew them hee would faint A wise man was of the minde that fencers were more fearfull than others because they knew the danger more than others It is not therefore the Heart but the Braine and if it come from the Heart it must be in regard that the same is the originall of all the operations of the Minde The Divines going a surer way would resolve this probleme by saying that it hath beene the pleasure of God by humilitie to overthrow Pride and by the least things to abase the greatest If it were not so not only in men but also in States and Empires