Selected quad for the lemma: soul_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
soul_n	affection_n	understanding_n	will_n	4,333	5	5.6834	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A49440	Observations, censures, and confutations of notorious errours in Mr. Hobbes his Leviathan and other his bookes to which are annexed occasionall anim-adversions on some writings of the Socinians and such hæreticks of the same opinion with him / by William Lucy ...	Lucy, William, 1594-1677.	1663 (1663)	Wing L3454; ESTC R31707	335,939	564

what men may know the businesse of mens lives take them so up that he is a wise man who know's any thing in any one Art many things we know quòd sunt yet we know not the things nor the manner of them in the Mathematiques there is such a thing as quadratura circuli but the worke of it is not found out there is a certaine number of the starres but men doe not know it there is a certaine influence but the most cunning Astrologer is deceived in h●s prognostiques this might be endlesse but did any one man know all these did he know all the contrivance of Policies were he expert in all Mechanicks in naturall knowle●ge in Morall in any of which never man was perfect yet his soule would not be full with all this nor his appetite of knowledge for he must needs desire when he knowe's all these to know the cause of all which is God as in Trismegistus his Poemander when he asked this Philosophick and knowing man what he d●sired he answered I desire to know things and their causes the knowledge of any thing without their causes is not satisfactory to a mans soule and although men are proud of little Sciences yet satisfied they cannot be without the knowledge of God and his causation of things the world cannot fill the vastnesse of man's soule or desire they can and doe think of other worlds and of him who is the cause of all and desire to know him I speak not of the baser sort of men who live little otherwise then beasts and then whom beasts are more happy but of them who live like men excelling beasts by these divine faculties of reason and will these cannot choose but desire to know God for knowledge is of Truth God is the fountaine of all truth from whence it came yea Truth its self and therefore that Understanding which is carried to Truth cannot be at rest untill it come to know him againe God is infinite nothing can fill the understanding but what is infinite Let a Mathematician make the greatest number he can another yea himself in his understanding can make a greater the Understanding of man can grasp and containe any finite thing and therefore is greater Let him imagine a world as great a line as long as he can yet the understanding of another yea his own at a second act can enlarge that and make it greater so that whatsoever is finite cannot fill a man's Soule but onely what is infinite and therefore onely God who is infinite can be satisfactory to man's understanding What I say for the Understanding I say likewise for the Will what is lesse then infinite cannot satisfy it I speak not of these beastly sensual affections they may be surfeited upon yea the very enjoying them make's men loath them but of his humane Will his intellectual nothing can satisfy that but what is infinitely good let us look upon riches and things of that nature although they are thirsted after most eagerly by man's ●easonable Will no beast covet's Wealth yet the Soule of man is never satisfied with them but they prove like fuell to the fire the more a man hath the more he desire's they who have so much as their riches is a burden to them are faine to lay the load upon other mens Shoulders their Servants to manage for them yet these men desire more he who is in meane estate require's little additions to content him when he hath gotten that he hath larger desires when a Kingdome another a world and then grieve's he can have no more I never read the desi●e of riches satisfied in any man but him in the Parable who cryed Soule take thine ease for thou hast Treasures layd up for many ages such fl●shes and little inconsiderable ej●culations of Content men sometimes have upon the enjoyment of worldly wealth but had that man beene asked a little after would you have another Ba●ne full of Corne he would have been of another mind and have said let me have that and tha● and a thousand more and had he all the wealth in the world unlesse this should be secured to him that neither rust nor Moth shall corrupt it nor Theeves breake through and steale it yea that that great Thiefe death shall not take him from it his Will cannot be contented which yet was never granted to men in this world I will not stay upon this riches are not things absolutely good but relatively onely as they are referred to other things they are onely bona vtilia profitable goods and that word profit intimate's some other things that they are profitable for and therefore they who desire riches desire some other thing for which these riches are desired and therefore they cannot satisfie that man's desire who covet's them but he must goe further in one word to conclude this discourse goodnesse happinesse absolute is the object of man's will there is nothing good but God all other things are partiall goods they have some good but they lacke more then they have and where there is a deficiency that is not absolutely good therefore not any thing not all things can satisfie man's will but he onely for still there will be a further desire in the Covetous soule of man untill they have him who is all good Now then if the Understanding can be filled with nothing but God if the Will can be satisfied with nothing but him it is most reasonable that there should be some such Condition where these two highest powers which are given under the Sunne should be satisfied Sect. 12. I will next enquire whether this satisfaction can be in this life if not sure there must be such a thing hereafter and for this it is fi●st evident that man hath some knowledge of God in this life he can by examining causes find that there must be a first yea he can from thence affirme that he must be free from all imperfections incorporeall immense and the like because Corporiety Mensurability finitenesse argue imperfection Thus have men Philosophiz'd by reason but the understanding is not filled with this as you may observe a Country-man when he see 's another write walke speake and the like he can tell you these are the effects of some excellent principles in that man who doth them ask him what it is he can with all the world tell you it is his Soule but ask what that Soule is he is at a stand he knowe's nothing of it such are our thoughts of God from whose works of his we know there is a cause which bringe's these mighty things to passe which we call God but what that God is who doth them we are at a losse by all the reason man can find out for as a dog can apprehend his master's kindnesse to him or his anger yet cannot know the excellency of his Master's Wisdome power c. because he is in a lower rank of things then man is

true I read of Iob and many others that have had a restitution of worldly comforts but that is not so with all and those that dye for him leave the world can have no reward in this world Againe is it possible that this God of an infinite excellency wisdome power justice c. should suffer so many villaines to eat up his Children and Servants as it were bread to commit Sacriledge in all kinds perjury blasphemy and the like persevering in those sins to passe without any punishment wh●ch some doe in this world although but a few supposing a God men cannot think so and therefore supposing a God it is not to be imagined but that there is an eternall happinesse provided for such as serve God which is all I contend for Sect. 9. Againe let us consider man in himself as he is a fellow creature wi●h beasts plants stones c. we shall upon consideration of all the Creatures in the world find that every Creature hath an object fitted to any power it hath and some matter or other fit to fill every empty roome in it and satisfie every natural desire in it to see this cleare let us first view the lowest sort of things stones earth water aire c. which have no life in them if they have power to operate by their qualitie to heat or coole there are objects in the world fit for such actions if they have appetites of this place or that high or low there are room 's in the world to receive them if the matter as Aristotle desire's formes there are formes to fit it you may find this truly applyed to any thing according to that sacred Axiome so often urged by both Divines and Philosophers Deus et Natura nihil faciunt frustra whereas if there were nothing to satisfy those powers and appetites they were in vaine if we climb higher to plants and Trees which have life and no sense it is evident in them that their powers and desires of nutrition generation augment●tion by which they exceed these inferiour things have whilest they are in this world enough plentifully in this world to satisfy these appetites as well as those which they have in common with those other inferiour things Then come to that other degree higher to beasts and such things which do not live only but have a power of moving themselves of apprehending by Sense of delighting themselves in sensual things these appetites have that which can satisfie yea fill their desires so that more cannot be desired yea there is to be had in this world not onely a Satisfaction but a satiety of sensual pleasure not a belly full onely but enough to surfeit so that for all those things below man whatsoever they are there is something which can sufficiently sat●sfy all the powers and appetites they have Can we think God is so liberal to these things and lesse to man As the Apostle dispute's doth God take care of Oxen that is in comparison of us men As our Saviour if he so clothe the grasse of the field shall he not much rather take care for us if he hath so provided for them in these mean faculties and appetites which have here as the Schoolemen speake vestigium Dei onely a footstep of God in them shall he not much ra●her for these noble powers and appetite of Reason and Will in man which are made after his image certainly it were a high ingratitude to think so well then let us inquire what satisfaction there can be found for these humane powers of Reason and Will by which he excells all other things that must be it which a man desire's for every thing endeavour's the perfecting of its powers and the satisfaction of its appetite which is truly the good of that thing to which it belong's Sect. 10. It is an undoubted conclusion a Principle if not the Principle which the inbred Law of nature which governe's man hath taught every Child of man and so powerfully imprinted it in him th●t no Child which hath reason will deny but that he would be happy and in particular if he underst●nd the Tearmes that that is his happinesse to have all his desires to have his Will satisfied for untill that be he hath some deficiency there is something farther to be enquired after he is not at h●s journey's end ●hus it is with all things there is enough for any thing below man to fulfill its appetite to ●urfeit but not so for mans appetite this will appeare ou● of the consideration of the things in this world which are reputed good those that are bodily sensuall intellectuall bodily strength beauty health these cannot satisfy a man's soule though altogether joyn to these all sensuall delights meates drinkes luxuriousnesse in any kind for hearing seeing smelling let a man have all those are but things which beasts may enjoy as well as he and in these he cannot excell them yea they excell him in a fuller fruition of them then he can have then they are apt to have many casualties to deprive us of them and a certainty that one day they must be lost which to a man that hath a forecast with him which other inferiour Creatures have not must needs disturb the content he might take in enjoying them consider those humane intellectual things which have pretended a title to man's felicity either the Stoick's Apathy freedome from passion or the Aristotelian way of governing Passions by Reason although those were handsome and ingenious and those men trod some steps towards felicity yet they were but the first Steps onely and those the lowest for if the Subjects be tumultuous the King cannot be in safety The Stoicke instead of ruling would kill his Subjects take away all Passions and then the King in man will lack fitting instruments to effect his businesse the Aristotelian governed or at the le●st prescribed rules to governe the Passions but left the Palace of Reason unrect●fied and although he freed it from the rebellion of Passions yet satisfied it no● with plenty at home to conclude that which make's a man happy and satisfie's his Soule must be something in him by which he excell's beasts that must be his Reason and reasonable Will this Will is not satisfied but by knowledge no satisfaction of it but the enjoying that it love's no love without knowledge and therefore though the Will be the seat of happinesse yet the Understanding is the Conduit by which th●s happinesse is brought to the Will Sect. 11. Now let us then examine what there can be in the Will brought by the Understanding which can satisfie it and make it happy in this life certainly all the things in the world cannot doe it for although a man desire 's to know any thing every thing yet he cannot be happy in knowing all the things in the world I will not dispute concerning those things which men doe know for alas it is mighty short of