Selected quad for the lemma: heart_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
heart_n	right_a	vein_n	ventricle_n	3,268	5	13.1569	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

therefore only in the muscles there are six thousand for thus writeth Galen Eadem ars c. The same art is to be seene about all the bowels indeed about euery part so as if one consider the scopi which the structure of mans body hath the multitude of them would rise vnto some myriades And here upon Galene concludeth that mans body is framed by some most wise and most puissant workeman It was not sufficient that mans body should consist of bones and muscles but withall it was needfull that it should haue naturall heat by the which it might liue bloud by which it might be nourished spirits by the which it might moue and excrcise its senses for without this spirit the soule could neither vse any sense nor the body moue it selfe for seing the spirit is of a most attenuated and thin substance as a thing betwene the most subtile soule and the grosse body it is therefore the immediate and next instrument or Organum of the soule by meanes whereof the soule causeth in the body motion and sense and without the which there can be no distribution of nourishment made through out the whole body Therefore the diuyne Prouidence hath fabricated and made three principall parts in mans body by the which these operations may be performed to wit the Hart the ●●uar and the braine The Hart is ordained for the vital heat and spirits of the whole body the Liuer for the sanguineous bloody and naturall spirits and the braine for the animal spirits To these three other externall instruments parts of the body are seruiceable To the Liuer belong the teeth the Esophagus and the stomacke to affoard the matter of blood or a certaine concocted iuyce which is called Chylus The Intestin●● or entrals do serue partly to trāsmit send this Chylus through the Mesaraical veynes to the Liuer and partly to deonerate disburden the body of the excrementall part of meat and food Furthermore to the Liuer belongs that vessel called folliculus fellis the receptacle of gall that therby after the Chylus is once turned into blood it may draw to it selfe containe the more sharpe matter or substance of nourishment which matter would be otherwise hurtfull to the body The Liene or Splene conduceth that it may attract to it the more grosse and seculent parts of blood The Reynes that they may sucke vp the raw and redundant wheish matter being mixt with blood and after they do send it through the vessels of vryne to the bladder to be auoided in conuenient tyme. The Longs are seruiceable to the Hart wherby the Hart is refrigerated and cooled and the vitall spirits recreated and refreshed through the often attraction and expiration of new and fresh ayre Now the spirits are engendred after this sort The meate being once concocted the best iuyce of it is transferred to the Liuer This transmission or sending it thither is made partly by the vitall compression or closing of the stomacke and partly by the vertue of the veynes of the Intestine called Ieiunum and other innumerable veynes which being placed in the mesenterium or in the midle of the bowels haue apower of sucking to them The Liuer then receiuing the Chylus through a fistula or hollow pipe turneth it throgh its owne natural disposition into blood and after that the more thin parts therof it chāgeth into a vapour which commonly is called spiritus naturalis this vapour distendeth enlargeth and openeth the veynes and pores of the body One part of this blood the liuer by meanes of vena caua which proceedeth or ryseth from it selfe sendeth to the heart Then through the heate of the hart this blood is wonderfully extenuated and refyned first in the right ventricle of the Heart and after in the left ventricle so a great part therof is conuerted into a most subtill and thin vapour of which vapor one part is sent frō the Heart to the brayne by a great Arterie there being elaborated againe clarifyed tempered in that fould of small arteries which is commonly called rete mirabile it becomes spiritus animalis the Animall spirits do serue only to sense and motion which are peculiar functions of a liuing Creature The rest of these spirits being mingled with most thin and pure blood the Hart distributeth through out the whole body through the Arteries conseruing and maintaining herby the natural heat of the body and this spirit is vsually tearmed spiritus vitalis And here now we are briefly to shew how both kynds of these spirits and bloud is dispersed throughout the whole body that therby we may the better apprehend by how admirable and wonderfull a Wisedome all these things are thus disposed Our body consisteth of heat and moisture The heat dayly consumeth and spendeth the moisture vapouring it away into ayre as the like appeareth by water exposed to the Sunne or to fyer which by little and little vanisheth away And thus all the mēbers and entrals of mans body would soone decay and dry away if there were no instauration and repairing thereof made by nourishment The immediate next nourishment of the body is blood and therefore it is requisite that blood be distributed through the body that all parts of it be nourished therewith The Liuer is the shop as it were of bloud Therefore from the Liuer there are drawne two great veynes the one going vpwards the other downwards the body both which do after brāch and diuyde themselues into seuerall lesser veynes these againe into lesser and lesser till they end in most small veynes and to the eye scarce visible These veynes go towards the bowels to the muscles in them they are terminated and implanted Seing then that there are aboue six hundred muscles and that for the most part many small veynes do run into euery muscle it cōmeth to passe that besides those inuisisible veynes which for their smalnes are called venae capillares as resembling in quātity the haires of a mans head there are some thousands of veynes or rather branches of veines which do rise and take their beginning from the two former great veynes Now by this meanes it is effected that there is not the least part of the body but there is nourishment brought to it The making and vertue of the veynes is wonderfull for they consist of fibrae or small strings and these are direct oblique or transuerse By the direct fibrae they attract and suck blood by the oblique they retaine and keep it and by the transuerse they transmit it further to the muscles and other extreme parts The same art and prouidēce is obserued in the concauityes hollownes of the intestina or bowels they haue the power of keeping bloud which once bursting out of them doth instantly putrifye and ingendreth diseases as we may obserue in Plurisyes Contusions and inflāmations The wheish humour is mingled with bloud for the more easy

flie from thy presence If I ascend into heauen thou art there If I lye downe in Hell thou art there Let me take the wings of the morning and dwell in the vttermost parts of the sea yet thither shall thy hand lead me and thy right hand hould me Woe be to the mynds of mortal men blinded through their owne malice woe to the hearts of the foolish encompassed on each side with the darknes of their owne sinnes Thou O most mighty powerfull and most wise God fillest the heauens and the earth and yet thou art not acknowled God of many thou art most intimately and inwardly present to al things yet art not knowne Thou createst informest nourishest perfectest supporst gouernest all things and yet they deny thee to be fountaine authour of all these things thou giuest the being to all things and yet they belieue thou hast no being Thou manifestest by infinite meanes wayes thy power wisedome goodnes mercy and iustice to the eye of al and yet diuers of these eyes as being blind do not perceaue this thy manifestatiō The nature of all things do preach and proclayne thee and yet they are deafe to such a lowd and notorious a proclamation The Heauens declare the glory of God the firmament sheweth the works of his hands All things do confesse saying Ipse fecit nos c. He made vs not we our selues neither are we thus become through any casuall concourse of Atomies It is he that by his owne omnipotēcy euen out of the darknes of nothing brought vs forth into this light It is he who thus hath framed vs hath imprinted in euery one of vs this our seuerall pulchritude splendour and beauty through the infinitenes of his owne wisedome Finally it is he who through his goodnes conserueth and through his prouidence gouerneth directeth ech thing to its peculiar end This is the voyce and language of euery creature in the world neither can any one be ignorāt hereof who is not possessed with a deafe Diuel For frō whence proced the most swift reuolutions of the heauens but from his power and wisedome From whence is that most established and certaine harmony of those celestiall motions which neuer are intermitted neuer broke any wauering vncertainty but euer indeclinable continue in one and the same tenour From whence are the structures of so many liuing Creatures their multiplicious and wonderful formes From whence those innumerable most fit and Symmetriall proportiōs both of the parts among themselues as also of the parts with reference to the whole Frō whence that different internall temperature of euery part of a naturall body and that externall most congruent fabrick and conformation of them to their proper function operations From whence that stupendious force in seedes by the which the bodyes of all things of all smallest parcels of those bodyes are disposed framed and made apt sorting to their ends Nothing of these cā be made by it self since nothing of these is for it selfe No one of these is an end to it selfe and therefore no one of thē is a beginning to it selfe Neither can they receaue their being from fortune or chance for nothing that is firme constant regular and consisting of most due and precise proportions proceed frō these all their effects being indeed changeable vncertaine full of disorder and confusion Therefore it is most necessary that all these things do take their beginning from some mind which through its wisedome was able to excogitate and inuent so many wōderful infinite things through its power to performe them through its Prouidēce to gouerne them And this mind or intelligēce we call Thee being our Lord and God Therefore thou art the Origin and sourse of all things the efficient cause of all the forme of all the end of all the supporter foundation and conseruation of all In thee all things do pre-exist and this not confusedly but most ordinately yet after a simple and abstracted manner and in a most pure essence or being like as the worke of the artificer lyeth inwardly hid in his vnderstanding and resteth knowne to him alone before it becometh an externall and sensible worke All things are in thee from thee by thee for thee and thou art aboue all things For thou art more diffused large then any magnitude more ancyent then all eternity more strong then all power more radiant shining then all light more faire then all beauty more sweet then all pleasure more worthy and eleuated then all honour more intrinsicall and inward then any secret more high thē al height and more low then any depth Thou art most supreme and yet best most stable yet incomprehensible most powerfull yet most benigne most mercifull and yet most iust most secret and yet most present and inward most faire and yet most strong Thou art immutable and yet changest all things neuer new neuer old thou renewest all things yet bringest the proud man to decrepit old age Thou art euer working and yet euer quyet creating nourishing and perfecting all things supporting filling and protecting all things Thou art aboue all and vnderneath a● internall with all and externall to all aboue all in gouerning of things vnderneath in supporting and sustentating of them internall by penetration externall by comprehending all things within thy large circūference O how wonderfully and bountifully dealest thou with vs most dreadful infinite Maiesty Tu●solem tuum c. Thou makest the Sunne to arise on the euill and the good thou sendest rayne on the iust the iniust Thou most copiously powrest out the treasures of thy goodnes vpon thy enemyes which betrample thy law blaspheme thy holy name deny thy prouidence and impugne thy Church enriching them withall the temporall goods of this life inuiting them to a contrite repentance that so they may be made partakers of thy eternall goods Thou seekest vs yet wantest nothing thou louest yet art free from heat of desire art angry yet remainest quyet repentest yet grieues not chāgest thy works and yet not changest thy determinations Thou art not poore and yet thou reioycest at gaines not couetous yet expectest vsury thou repayest debts owing nothing thou forgiuest debts loosing nothing What more shall I say My God my life Light and sweetnes of my heart What can we say when we speake of thee who aboue all speach art ineffable and aboue all vnderstanding incōprehensible Only this we may securely pronounce of thee that thou art more excellent then either words can deliuer or mind conceaue Woe then be to all those that are ignorāt of thee woe woe to a●such who knowing thee do not serue thee but contemne thy lawes commandements Woe woe woe to all them which do either oppugne or reiect as Atheists do thy wholsome doctrine which thou hast reuealed by thy sonne Iesus Christ our Lord Redeemer and hast proposed to vs by thy