Selected quad for the lemma: heart_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
heart_n	left_a	lung_n	ventricle_n	2,628	5	12.9083	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A55363	Annotations upon the Holy Bible. Vol. I wherein the sacred text is inserted, and various readings annex'd, together with parallel scriptures, the more difficult terms in each verse are explained, seeming contradictions reconciled, questions and doubts resolved, and the whole text opened / by the late reverend and learned divine Mr. Matthew Poole.	Poole, Matthew, 1624-1679.	1683 (1683)	Wing P2820; ESTC R39678	6,571,344	1,258

which they are first elaborated and contained which may fitly be compared to a bowl and fountain or cistern or such by which they are derived or conveyed to the several parts of the body which are very conveniently designed by the cord and pitcher and wheel all which are truly said to be loosed or broken i. e. dissolved or become useless and insufficient for the performance of their several functions This in the general But it seems most probable that Solomon who was so profound a Philosopher and doubtless had an accurate knowledge of all the parts of mans Body and their several offices and operations doth by these several Expressions describe so many particular parts and offices By the silver cord it is generally and most probably conceived that he understands the pith or marrow of the back-bone which comes from the brain and thence goeth down to the very lowest end of the Back-bone together with the Nerves and Sinews which as Anatomists observe are nothing else but the production continuation of the marrow And this is most aptly compared to a cord both for its figure which is very long and round and for its use which is to draw and move the parts of the Body and to silver both for its excellency and colour which is white and bright even in a dead and much more in a living Body And this may properly be said to be loosed or dissolved or broken or removed as others render the word the sense of all these translations being the same because it is relaxed or obstructed or otherwise disenabled for its proper service And answerably hereunto by the golden bowl he understands the Membranes of the Brain and especially that innermost Membrane which is called by Anatomists the pious mother because it doth with a motherly care defend the Brain and assist and govern its actions which insinuates itself into all the parts of the Brain following it in its various windings and turnings keeping each parcel of it in its proper place and distinguishing and dividing one part from another to prevent disorder and mischief This is not unfitly called a bowl partly because it is round and partly because it receives and contains in it all the substance of the Brain and a golden bowl partly for its great preciousness and usefulness partly for its ductility being drawn out into a great thinness or fineness as Gold is capable of being drawn forth into thinner plates than other metals can bear and partly for its colour which is somwhat yellow and comes nearer to that of Gold than any other part of the Body doth And this is well said to be broken as for the reasons above noted so because upon the approach of Death it is commonly shrivel'd up and many times broken And as these two former clauses concern the Brain and the animal Powers so the two following clauses of this verse respect the Spring and seat of the vital Powers and Operations and of the blood the great instrument thereof which hath been commonly conceived and consequently is here understood to be the Liver but more truly and certainly is the Heart which is now known and confessed to be the source of the blood And so Solomon here describes the chief Organs or Vessels appointed for the Production and Distribution and Circulation of the Blood in Man's Body For although the Doctrine of the Circulation of the Blood hath lien hid and unknown for very many Generations together and therefore the honour of the Invention of it is justly ascribed to a famous Physician of our Country yet it is not improbably supposed by some that it was well known to Solomon although after his times it was lost as doubtless many other things were which he wrote concerning Plants and other things According to this motion the fountain here is the right Ventricle of the heart which is now acknowledged to be the spring of Life and of the vital Spirits and the pitcher is the veins which convey the blood from it to other parts and especially that arterious Vein as Anatomists call it by which it is transmitted to the Lungs and thence to the left Ventricle of the Heart where it is better elaborated and then by the Pulse thrust out into the great Artery called Art●…a ●…orta and by its branches dispersed into all the parts of the Body to give them Life and Vigor which being done the residue of the Blood is carried back by the Veins into the right Ventricle of the Heart whence it is disposed as hath been now mentioned and so runs in a perpetual round unless it be obstructed by some disorder in the Body And the cistern is the left Ventricle of the Heart and the wheel seems to be that great Artery which is joined to it which is very fitly so called because it is the first and great instrument of this Rotation or Circulation of the Blood which by its Pulse is forcibly thrust out into all the parts of the Body whence by various windings and turnings it returns thither again and so is sent again upon the same journey which in like manner it performs again and again as long as Life and Health continue and when any of these parts are disenabled for the discharge of their Offices then are they fitly said to be broken The pitcher may be said to be broken at the fountain when the veins do not return the blood to the Heart but suffer it to stand still and cool within them whence comes that coldness of the outward parts which is a near forerunner of Death And the w●…l may be said to be broken at the cistern when the great Arteries do not perform their Office of conveying the Blood into the left Ventricle of the Heart and of thrusting it out thence into the lesser Arteries whence comes that ceasing of the pulse which is a certain sign of approaching Death 7 * Gen. 3. 19. Then shall the dust g The Body called dust both for its original which was from the dust and to signifie its vile and corruptible Nature Iob. 4. 19. 30. 19. Psal. ●…3 14. return to the earth as it was h Whence it was first taken He alludes to that passage Gen. 3. 19. and the spirit i The Soul of man frequently so called as Gen 2 7. Psal 31. 5. c. because it is of a spiritual or immaterial Nature shall return unto God k Into his presence and before his Tribunal that there it may be sentenced to its everlasting habitations either to abide with God for ever if it be approved by him or otherwise to be eternally shut out from his presence and favour * Num. 16. 22. 27. 16. Job 34. 1●… Isa. 57. 16. Zech. 12. 1. who gave it l To wit in a peculiar manner by his creating Power for in a general sense God giveth to every seed his own body 1 Cor. 15. 38. Hence he is called the father of

King for me not one to gratifie the Peoples desires but to fulfil all my Will as is said Act. 13. 22. and to serve my Glory Or my King the Hebrew Phrase to me or for me being commonly used for the word mine among his sons 2 And Samuel said How can I go e To wit Safely A Question which seems to savour of Human frailty for he should have strongly believed that God who had set him upon the Work would carry him thorough it if Saul hear it he will kill me And the LORD said Take an heifer ‡ Heb. in thine hand with thee and say I am come to sacrifice to the LORD f Which he used oft to do some times in one place and sometimes in another that so he might encourage and keep up the Worship of God in all of them This was one cause though not the onely cause of his coming nor was he obliged to declare all the causes of it 3 And call Jesse to the sacrifice g i. e. Invite him to the Feast which after the manner was made of the Flesh of the Sacrifice and it belonged to Samuel as the Offerer of the Sacrifice to invite whom he pleased and I will shew thee what thou shalt do and thou shalt anoint unto me him whom I name h i. e. Whom I shall describe as it were by name unto thee 4 And Samuel did that which the LORD spake and came to Bethlehem and the elders of the town trembled at his ‡ Heb. meeting coming i Partly because it was strange and unexpected to them this being but an obscure Town Mich. 5. 2. and remote from Samuel and therefore they justly thought there was some extraordinary reason for it and their Guilty Consciences made them fear that he came to denounce some dreadful and particular Judgment of God upon them and partly left Saul whose heart was estranged from and incensed against Samuel should upon this occasion conceive a jealousie of them and a displeasure against them and said Comest thou peaceably k Heb. in or with Peace either first to thy self Comest thou voluntarily or to flee from the Rage of Saul Or Secondly to us Comest thou with no evil Tidings to us either from God or from Saul The Hebrew Phrase comest thou in Peace being as much as to say in our Phrase is all well 5 And he said Peaceably I am come to sacrifice unto the LORD sanctifie your selves l Prepare your selves in the manner expressed Exod. 19. 14 15. and come with me to the sacrifice m Heb. in the Sacrifice i. e. joyn with me in this act of Worshipping God and offering this Sacrifice thereby to give Thanks for the Blessings you have received from him and to pray for what you want and he sanctified Jesse and his sons and called them to the sacrifice n It seems evident that there was something peculiar in Iesse's Invitation For First Both he and his Sons were Invited whereas the others are onely Invited for their own Persons Secondly The different Phrase here used that he Sanctified these when he onely bad the other Sanctify themselves argues a singular care and agency of Samuel in their Sanctification unless we should say He sanctified them is no more but that he caused them to be Sanctified that is these in particular amongst others Which makes it probable that the rest were onely to joyn with him in the act of Sacrificing but these and onely these were Invited to Feast upon the remainders of the Sacrifice which Feast is here called a Sacrifice as it is above verse 3. And the onely inconvenience of this Interpretation is that the word Sacrifice is taken in different senses in the same Verse which is no unusual thing See Matth. 8. 22. And this difference may possibly be intimated by the differing prepositions prefixed to the same word the first being Bazzabach and the latter Lazzabach Howsoever that onely Iesse and his Sons were present at the Feast may seem probable from Samuel's design of Privacy and from the following Relation 6 ¶ And it came to pass when they were come o When the most of Iesse's Sons were come either to the place of the Feast or to some other place near it appointed for this private Discourse whither they were to come before they went to the Feast It must also be understood that Samuel had acquainted Iesse with his Design which is easily gathered out of the context and needed not be expressed that he looked on * 1 Chro●… 〈◊〉 18. Eli●… Eliab and said Surely the LORDS anointed is before him p i. e. Is in this place where God is now present For it is observable that not only the Sacrifice is said to be Offered but even the Feast upon the remainders of it is said to be eaten before the Lord Deut. 12. 7. i. e. before or near his Altar where God was present in a special manner And the ground of this expression seems to be this That Iesse brought not all his Sons together but made one after another to come to the place and to pass before Samuel who stood before the Lord in some place near the Altar that this great business might be managed with more Solemnity And Eliab being the Person now before Samuel is said to be now before the Lord. But whatsoever the ground of this Phrase is this is certain and confessed that this is his meaning This I take to be the Person whom I am sent to Anoint wherein yet he was greatly mistaken as other Prophets sometimes were when they hastily spake their own thoughts before they had consulted God in the case as 2 Sam. 7. 3. 7 But the LORD said q By secret inspiration unto Samuel Look not on his countenance or on the height of his stature r Whereby thou wast once deceived in Saul chap. 10. 23 24. and therefore shouldst nor now be deceived a second time because I have refused him for the LORD seeth not as man seeth For man looketh on the ‡ Heb. Eye outward appearance s Men value Men by their outsides but the LORD looketh on the * 1 Chron. 28. 9. Psal. 7. 9. Jer. 11. 20. and 1●… 10. and 20. 12. heart t God esteems of Men by the goodness of their hearts and hath now proceeded by that Rule in the choice of a King and would have done so before if the Prophets sinful Desires had not provoked him to give them a bad King 8 Then Jesse called * Chap. 17. 13. Abinadab and made him pass before Samuel and he said Neither hath the LORD chosen this 9 Then Jesse made Shammah u Called also Shimeah 2 Sam. 13. 3. and Shimmah 1 Chron. 2. 13. to pass by and he said Neither hath the LORD chosen this 10 Again Jesse made seven of his Sons x i. e. The rest of his Sons which were seven besides

19. Then said I wisdom is better than strength k As was manifest in the foregoing instance nevertheless the poor man's wisdom is despised l Because men are generally vain and foolish and have a greater value for outward Ornaments than for true worth and his words are not heard 17 The words of wise men m Though poor as may be gathered both from the foregoing relation and because he is opposed to the ruling fool in the next clause are heard n To wit by wise men or should be heard as such words are oft taken as Mal. 1. 6. and elsewhere For that they were not always actually heard he declared in the last words of the foregoing Verse in quiet more than the cry p The clamorous and sensles discourses of him that ruleth among fools q Of a rich and potent but foolish Man who hath some influence upon fools like himself but is justly neglected and his words disregarded by wise men o Uttered with a modest and low voice to which the following cry is opposed 18 Wisdom is better than weapons of war r Than armed power but one sinner s A wicked fool By which expression and opposition of a Sinner to a wise Man he gives us a Key to understand his meaning in divers places of his Books that by Wisdom he means true Piety and by folly wickedness and withal sheweth that sin as it is the greatest folly so it is more pernicious to men than meer ●…olly properly so called destroyeth much good t By his wicked counsels and courses brings much damage and mischief both to himself and others CHAP. X. 1 † 〈◊〉 Flies 〈◊〉 DEad flies a Falling into it and abiding and being putrefied in it especially in those Countries where there were more filthy and venemous Flies and where the Oyntments were more pure and where the Air was more hot than in these parts cause the ointment of the apothecary to send forth a stinking savour so doth a little folly him that is in reputation for wisdom and honour b Which comes to pass partly because all the actions and consequently the follies of such men are most diligently observed and sconest discerned and tossed about in the mouth 's of men whereas fools and all their carriages are generally disregarded and partly because of that envious and malicious disposition of mens minds which makes them quick-●…ighted to discover and glad to hear and forward to declare the faults of such as by their greater eminency did out-shine and obscure them 2 A wise man's heart c i. e. His understanding or wisdom is at his right hand d Is always present with him and ready to direct him in all his actions He manageth all his affairs prudently and piously He mentions the right hand because that is the chief and most common instrument of actions which by most men are done with more strength and expedition and orderliness and comeliness by their right hand than by their left but a fools heart is at his left e His understanding and knowledge serves him onely for idle speculation and vain Ostentation but is not at all useful or effectual to govern his affections and actions He acts prepo●…erously and foolishly like one without Heart as it follows 3 Yea also when he that is a fool walketh by the way f Not onely in great undertakings but in his daily conversation with men in his looks and gestures and common talk † Heb. his 〈◊〉 his wisdom ●…aileth him g Or 〈◊〉 wants an Heart as i●… he had said did I say his Heart is at his 〈◊〉 hand I must recal it for in truth he hath no Heart in him and he saith to every one that he is a fool h He publickly discovers his folly to all that meet him or conver●…e with him 4 If the spirit i The passion or wrath as is manifest from the following words which is oft called Spirit as Iudg. 8. 3. 2 ●…ron 21. 16. P●…ov 25. 28. Eccles. 7. 9. of a ruler rise up against thee leave not thy place i To wit in anger or discontent Withdraw not thy self rashly and hastily from his presence and service according to the advice Ch. 8. 3. Continue in a diligent and faithful discharge of thy duty as becomes a Subject do not return anger for anger but mooestly and humbly submit thy self to him for * Prov. 25. 15. yielding k Heb. healing a gentle and submissive carriage which is of an healing nature whereas pride and passion do exasperate and wid●…n the breach already made pacifieth l Heb maketh them to rest or 〈◊〉 preventeth or removeth them great offences m Heb. great sins either 1. such sins as the offended Ruler might commit in the prosecution of his wrath against thee Or rather 2. such as possibly thou hast committed against him for which he is incensed against thee or the greatest offences or injuries that one Man commits against another and much more those slight miscarriages of thine towards the Ruler Let not therefore a false opinion concerning his unreconcilableness to thee make thee desperate and draw thee into Rebellion 5 There is an evil which I have seen under the sun n I have observed another great vanity and misdemeanour amongst men as an errour which proceedeth † Heb. from befor●… from the ruler o So the sense is like those errours which Rulers commonly commit Or rather which is indeed an errour proceeding from the Ruler For the following miscarriage must needs come from those who have power of conferring Honour and power c. So the Hebrew Cap●… is not a Note of likeness but of reality as it is Iudg. 13. 23. Neh. 7. 2. Hose 4. 4. 5. 10 and oft elsewhere 6 Folly is set † Heb. in grea●… hei●…ts in great dignity p Foolish and unworthy Persons are frequently advanced by the favour or humour of Princes into places of Highest Trust and Dignity which is a great reproach and mischief to the Prince and a sore calamity to all his People and the rich q Wise and worthy men as is evident because these are opposed to fools in the former clause such as are rich in endowments of mind The ground of the expression may be this that rich men are capable of all the advantages of men or Books for the attainment of Wisdom and therefore are supposed to be wise in some measure sit in low place r Neglected and de●…pised or removed from those High places to which their merits had raised them 7 I have seen servants s Men of a servil condition and disposition who are altogether unfit for places of Dignity * Pro 19. 10. 30. 22. upon horses t Riding upon Horses as a Badge of their Dignity as Es●… 6. 8 9. Ier. 17. 25. Ezek. 23. 23. and princes