Selected quad for the lemma: heart_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
heart_n	behold_v	eye_n	soul_n	2,260	5	4.5696	3	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A37244	A work for none but angels & men that is to be able to look into and to know ourselves, or a book shewing what the soule is, subsisting and having its operations without the body ... : of the imagination or common sense, the phantasie, sensative memory, passions, motion of life, the local motion, intellectual power of the soul ... Thomas Jenner has lineas composuit.	Davies, John, Sir, 1569-1626.; Jenner, Thomas, fl. 1631-1656.	1658 (1658)	Wing D410; ESTC R27853	22,709	36

as if we could thereby merrit any thing at all at the hands of God for we can merrit no thing but there is nothing that God himselfe can bestow upon us in heaven better then the partisipation of his own life and nature this inward change of the soul this new creature is salvation it self and if we be not possessed of it in some measure here we have little reason how ever we may fondly flatter our selves to think it shall be done hereafter that is the first mistake that I shall take notice of that we are apt to conceive that salvation is an outward worke and may be wrought only by outward means 2. There is another mistake that is very neer a kin to that in matters of religion and that is when we seek for God we looke for God wholly abroad without our selves whereas the only way to finde God is to turn our selves inward and to looke for him in the bottome of our own soules for if we could be carried up beyond the spheares and pry into every corner of the starrs in heaven above certainly we should as little find God there as we did on earth if we could find God any where abroad without us this could not make us happy for then God would be really at a distance from us but our happinesse consists in such a reall communion with God as our Saviour discribes 17 Joh. 22. The glory which thou gavest me I have given them that they may be one as we are one I in them and they in me that all might be made perfect in one The heaven where God dwells in and where alone he is to be found is in a regenerate soul and he that will indeed find God and be united to him must not gaze and gad abroad and turn his eyes wholly outward but he must look to find him within Intimis animis for there he may at once both see him feele him taste him and be united to him God is never distant by place from us for in him we live and move and have our being but all our distance from him is only in the dispersion multiplicity destractions and scatterings of our hearts and in the dissimilitude and disproportions of our soules unto him and when these things are once removed then God appears to us who was never absent from us but only our eyes are now unvailed to see and behold him God is every where alike to him that can feele him he is only not present to him that cannot receive him as the sun shines not in a house where the curtains are drawn and the windowes stopt up This is the reason why many have so much adoe to finde God because they look for him as a corporall thing they still imploy their fansies and imaginations to finde him without and send them a roving gadding and wandering abroad after God and have such naturall and grosse conceits of heaven as if it were nothing but a Theatre a place of sights and shows and God himselfe were nothing but a more pompeous spectacle there to be gazed upon by these bodily eyes God I say is to be sought by a Christian within his own soule and the way to find him there is not by knowledge or study or speculation but by a leaving off all things even our own wit and knowledge and especially our lives and by abstracting of our selves from the love of the world and of our selves and dying to them and then out of this death will spring the true and heavenly light in which alone God is seen and known 3. There is yet another mistake that is very vulgar and common and that is that men are generally very apt to conceive that God doth not require any endeavours any activity of ours at all in the businesse of Religion and that God deales with us in matters of grace and spirituall things as meer stockes and stones and inanimal creatures and not in a way suitable to us as we are free and rationall This I conceive to be another mistake that damps and choakes mens endeavours of subduing and mortifying their lusts for by this means we lazily ly down under the burden of our sins and think we may cast the blame of our wickedness upon God himselfe he hath not given us strength he hath not given us power and ability this is a strong castle of sin in which men are apt to garison themselves against all the hearty exhortations and instructions which the Word of God and the messengers of God bring unto them whereas the Scripture every where calls upon us to work out our salvation with fear and trembling to make our calling and election sure to gird up the loyns of our minds to fight the good fight of faith and Christ himselfe tells us That he with his spirit stands at the doore and knocks if any man open and will hear his voyce I will come into him saith he and sup with him and he with me It is true indeed it is not in our power to make our selves new creatures to be regenerate and born again when we please but as our Saviour tells us the winde blowes where it listeth and thou hearest the sound thereof and canst not tell whence it comes nor whither it goeth so is every one that is born of the Spirit but yet let us not deceive our selves though this change in us be a new birth and we cannot make our selves the sons of God no more then we can make our selves the Sons of men we can indeed but Pati Deum lye down and suffer while he prints his own Image on our hearts while he forms himselfe in our soules yet notwithstanding let us not deceive our selves there is something for us to doe and that the Scripture every where calls upon us for and that is not to make provision for the flesh to fulfill the lusts thereof to put off the old man that is corrupt according to the deceitfull lusts to mortifie and subdue this body of death that we carry about us for though we cannot make alive the new man in us when we please yet we may concurr to the killing and destroying of the old by refusing to satisfie the lusts cravings of it then by looking up to heaven imploring Gods assistance that he would come down upon us the second time breath into us the breath of supernaturall life we have therefore many gracious promises made to us in the Gospel on purpose to incourage us to faith in God that he will be always ready to prevent us with his goodnesse to remove the wretched infidelity of our hearts whereby our confidence in God is choaked all heavenly endeavours are dampt in us the whole Gospel was written to this end purpose to destroy this infidelity and assure us that we may come to God that he is a rewarder of those that seek him FINIS That the soul is created i●mediately by God Zach. 12.1 Erroneus opinions of the Creation of soules That the soul is not traduced from their parents Reasons drawn from nature Matthew 19. Reason drawn from divinity Smelling Feeling The Immagination or common sence The Phantasie The sensative memory The passions of sence Motion of life Locall motion The Intellectuall powers of the soul The Intellectuall memory An Acclamation That the soul is immortall and cannot dye Reason 1. Drawn from the desire of knowledge Reason 2. Drawn from the Motion of the Soule The Soul compared to a River Objection

A WORK For none but ANGELS MEN THAT IS To be able to look into and to know our selves OR A BOOK Shewing what the SOULE Is Subsisting and having its operations without the Body it s more then a perfection or reflection of the Sense or Temperature of Humours Not traduced from the Parents subsisting by it self without the Body How she exercises her powers in the Body the vegetative or quickning power of the Senses Of the Imagination or Common sense the Phantasie Sensative Memory Passions Motion of Life the Locall Motion Intellectuall powers of the soul Of the Wit Understanding Reason Opinion Judgement Power of Will and the Relations betwixt Wit and Will Of the Intellectuall memory which is the Souls store-house wherein all that is laid up therein remaineth there even after death and cannot be lost that the Soule is Immortall and cannot dye cannot be destroyed her cause cease●h not violence nor time cannot destroy her and all Objections answered to the contrary Thomas Jenner has lineas composuit In faelix qui pauca sapit spernitque doc●ri Such knowledge is too wonderfull for me it is high I cannot attaine unto it Psal 139.6 LONDON Printed by M. S. for Thomas Jenner at the South-Entrance of the Royall EXCHANGE 1658. Of the Soule of Man and the Immortality thereof Why since the desire to know did corrupt the roote of all mankind did my parents send me to Schoole that my minde might be inriched therewith for when our first parents cleere and sharpe reasons eye could have approached the eternall light as the Intellectuall Angells even then the Spirit of lies suggests that because they saw no Ill therefore they were blind and breathed into them a curious wish which did corrupt their will for that ill they straight desired to know which ill was nothing but a defect of good which the Devill could not shew while man stood in his perfection so that they were first to doe the Ill before they could attaine the knowledge of it as men by tasting poyson know the power of it by destroying themselves Thus man did ill to know good and blinded reasons eye to give light to passions eye and then he saw those wretched shapes of misery and woe nakednesse shame and poverty by experience Reason grew darke and could not discern the fair formes of God and truth and mans soul which at first was fair spotlesse and good sees her selfe spotted hanted with spirits impatient to see her own faults therefore turnes her selfe outward and sees the face of those things pleasing and agreable unto her sences so that she can never meet with her selfe The lights of Heaven which are the fair eyes of the World they looke down upon the World to view it and as they run and wander in the Skies they survey all things that are on the Center yet the lights mine eyes which see all objects farre and nigh look not into this little world of mine nor see my face in which they are fixed since nature fails us in no needfull thing why doe I want means to see my inward selfe which sight might bring me to the knowledge of my selfe which is the first degree to true wisdome that power which gave me ability to see externals infused an inward light to see my self by means of which I might have a perfect knowledge of my own form But as the eye can see nothing without the light of the Sun neither can the mind see her self without Divine light for how can art make that cleere which is dim by nature and the greatest wits are Ignorant both where she is and what she is one thinkes her to be Air and another fire and another Blood defused about the heart and that she is compounded of the Elements Musitians say our soules are Harmonies Physitians the complexions Epicures makes them swarmes of Atomes which by chance fly into our Bodies some again that one soule fills every man as the Sun gives light to every star others that the name of soule is a vain thing and that it is a well mixt body and as they differ about her substance so also where her seate is some lift her up into the Brain others thrust her down into the stomack some place her in the heart and others in the liver Some say that she is all in all and all in every part and that she is not contained but containes all and thus the learned Clerkes play at hazzard and let them say it is what they will there be some that will maintain it the only wise God to punish the pride of mens wits hath therefore wrought this confusion but he that did make the Soule of nothing and restor'd it when fallen to nothing that so we might be twice his can define her subtle forme and knowes her nature and powers To judge her selfe she must transcend her selfe for fetterd men cannot expresse their strength but now in these latter dayes those Divine Mysteries which were laid in darkness are brought to light and this Lampe of God which doth defuse it selfe through all the Region of the braine doth shew the immortall face of it VNDERSTANDING I once was Aegle ey'ed full of all light Am owle eyd now as dim as darke as night As through a glasse or Cloud I all thinges vew Shall on day see them in there proper hue MEMORIE A com̄on Jnne all com̄ers to reteyne A Siue where good run̄e out bad remayne A Burrow with a thousand vermine hydes A Den where nothinge that is good abides This she doth when from particular things she abstracts the Universall kinds which are immateriall and bodilesse and can be lodged no where else but in the minde And thus from divers acts and accidents which fall within her observation she abstracts divine power and virtue again how can she know severall bodies if she were a body the eye cannot see all colours at once nor the tongue relish all tasts at one time but successively nor can we judge of Passion except we be free from all passions nor can a Judg execute his office well if he be possest of either party if lastly this quick power were a body were it as swifte as fire or winde which blowes the on one way makes the other a spier her nimble body yet in time must move not slide through all places at an instant she is nigh and far above beneath in poynt of time which thought cannot devide she is as soon sent to China as to Spain and returnes as soon as sent she as soon measures the heavens as an ell of Silke As then the soule hath a substance besides the body in which she is confinde so hath she not a body of her own but is a spirit and a minde immateriall Since the body and soul have such diversities we may very well muse how this match began but that the Scripture tells us Zachariah 12.1 sayth the Lord which stretcheth forth the Heavens and layeth

Root and Fountaine of man kinde did draw corruption and Gods curse by sin this was a charge that did binde all his off-springe and so they all grew corrupted as when the hand sins the man offendes for part from whole in this the law doth not sever so Adams sin extends to whole mankinde for all natures are but part of his Therefore this sin of kind was not personall but reall and hereditary the guile and punishment whereof must pass by course of nature and law for as that easie law was given to all to Ancestor to heir first and last so the transgression was generall in our law we see some foot steps of this which take her root from God and nature Ten thousand men make but one corporation and these and their successors are but one and if they gain or loose their liberties they harme and profit not themselves alone but their Successors and so the Ancestor and all his heirs if they should increase as the Sand their advancements and forfitures are still but one his civill acts doe binde and harme them all There are a Crew of fellowes J suppose That angle for their Victualls with their nose As quick as Beagles in the smelling sence To smell a feast in Paules 2 miles from thence Trueth and a Lye did each a Lodging lack And to a Gallants Eare their course did take Trueth was put by being but meanly clad And in the Eare the Lye the Lodging had Next she useth the smell in the nostrels as into them at first God breathed life so now he makes his power to dwell in them to judge of all Aires whereby we live and breath this sence is Mistress of an Art to sell sweete perfumes to soft people yet it imparts but little good for they have the best smell that cannot away with any perfumes yet good sents doe awake the fancy refine the wit and purifie the Braine and old devotions did use incense to make mens spirits more apt for divine thoughts Lastly the power of feeling which is lifes roote which doth shed it selfe through every living part and extends it selfe from head to foot by sinewes as a net covering all the body or much like a spider which setteth in the midst of her web and if the outmost thread of it be touched she instantly feels it by the touch we discern what 's hard smooth rough what 's hot and cold and dry and moyst these are the outward instruments of the soule and the Guards by which every thing must passe into the Soule or aproacheth unto the minds intelligence or touch wits looking-glasse the Fantasie yet these Porters which admit all things themselves neither discern nor perceive them one Common power which sits in the forehead brings together all their proper formes For all those Nerves which carry spirits of Sense and goe spreading themselves to the outward Organ are there united as their Center and there they know by this power those sundry formes the outward Organs present things doe receive the inward sence retayne the things that are absent for she straightwayes transmits what she perceives unto the higher Region of the Brain Where sits the Phantasie which is the hand maid neer to the minde and so beholds and discerneth them all and things that are divers in their kinde compounds in one weigheth them in her Ballance and so some she esteemes good and some ill and some things neuterall neither good nor bad this busie power is working night and day when the outward sences are at rest a thousand light and phantasticall dreames with their fluttering wings keeps her still awake yet all are not alwayes afore her she successively intends this and that and what she ceaseth to see she commits to the large volume of the memory This Lidger Book lyes behinde in the Brain like Janus eye seated in the Poll and is the storehouse of the minde which much remembers and forgets more here sences apprehension ends as a stone cast into the Pond of Water one Circle makes another till at last it toucheth the Banke But although the apprehensive power do pawse yet the motive virtue is lively and causeth passions in the heart as joy griefe fear hope love and hate and these passions bring forth divers actions in our lives for all actions without the light of reason proceed from passion but since the powers of sence lodge in the Brain how comes passions from the heart it ariseth from the mutuall love and kind intelligence betwixt the Brain and the Heart From the kinde heat which raigns in the heart from thence the spirits of life takes their beginning these spirits of life ascending to the brain causeth a sensablenesse and imediately judgeth whether it be good or ill and sends down to the heart where all affections dwell a good or ill report and if it be good it causeth love and longing hope and well assured joy If it be ill it anoyes the heart with vexing grief and trembling fear and hatred Now if these naturall affections were good or if we had such strength of reason and especially grace for to rectifie natures passion we might be happy and not so often miscarry as we doe for we were but blocks without them besides there ariseth another motive power out of the heart which are the vitall spirits born in arteries and causeth continuall motion in all parts it makes the pulses to beate and lunges respier and holdes the sinewes like a Bridle so that the body retires or advanceth turns or stops as she strains or slackens them thus the soule tunes the bodyes instrument with life and sence fit instruments being sent by the body although the actions doe flow from the soules influence sometimes I will this yet I have not a power to expresse the working of the wit and will for though their roote be knit to the body yet use not the body when they use their skill WILL. Free to all ill till freed to none but ill Now this I will anon the same I nill Appetite ere while ere while Reason may Nere good but when Gods Spirit beares y e sway To these high powers there is a store-house where lyeth all Arts and generall reasons which remaine unto the soule even after death which cannot be washed away by any Loethean flood of forgetfulnesse This is the soule and these be her virtues which although they have their sundry proper ends and one exceed another yet each one doe mutually depend on the other our understanding is given us to know God and he being known our will is given us to love him but he could not be known to us here below but by his word and workes which we receive through the sences and as the understanding reapes the fruit of sence so the quickning power feeds the sences and while they do thus dispence their severall powers the best needeth the service of the least even as