Selected quad for the lemma: soul_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
soul_n	body_n	call_v	reason_n	4,039	5	4.9623	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A95692	Theologia Germanica. Or, Mysticall divinitie : a little golden manuall briefly discovering the mysteries, sublimity, perfection and simplicity of Christianity, in belief and practise. Written above 250 years since in high Dutch, & for its worth translated into Latine, and printed at Antwarp, 1558. Whereto is added definitions theologicall and philosophicall. Also a treatise of the soul, and other additions not before printed.	Randall, Giles, translator.	1648 (1648)	Wing T858; Thomason E1162_2; ESTC R210095	77,165	196

and he saluted him in this sort God give you good morrow my friend The poor man answered him Sir I do not remember that ever I had an evil morrow The Doctor said unto him God give you a good and happy life Wherefore say you that quoth the Beggar unto him for I was never unhappy Which the Doctor not understanding said unto him again God bless you my friend I pray you speak a little more clearly for I know not what you mean Then the poor Beggar answered him Good master Doctor I shall do it willingly You know you bade me good morrow whereunto I replyed that I had never any evil morrow for when I have hunger I praise God If it freeze hail snow rain be it fair or foul I give praise to God though I be poor miserable and despised of each one I give thanks unto God and therefore I never had any evil morrow You did wish unto me also a good and happy life whereunto I made you answer that I was never unfortunate because I have learned always to resign my self unto the will of God being certain that all his works cannot be but very good by reason whereof all that happeneth unto me by his permission be it prosperity or adversity sweet or sowre I receive it as from his own hand with great joy and comfort and therefore I was never unfortunate for I never desired any thing but the good pleasure of God which the poor man having said The Doctor answered But what would you say my friend if God would damn you If God would damn me said the poor man verily if he would use me so hardly I have two Arms to embrace him The one whereof is a profound humility by the which I am united unto his holy humanity The other is love and charity which joyneth men unto his Divinity by which I would embrace him in such sort that he should be constrained to descend with me into Hell And I had rather without comparison be in Hell with God then to be without him in Paradise The Doctor learned in this Communication That a true resignation accompanyed with profound Humility of heart is the shortest way to attain unto the love of God After that he asked of him again from whence he came unto whom he made answer that God had sent him The Doctor enquired yet of him Where he had found God I found him quoth he so soon as I had renounced and forsaken all creatures And where didst thou leave him replyed the Doctor I left him answered the Beggar with the pure and clean hearts and amongst men of good will But who art thou my friend said the Divine unto him The poor man made him answer That he was a King And he asking him where his Kingdom was it is quoth he in my soul For I can so well rule and govern my senses as well outward as inward that all my affections and passions do obey unto REASON which Kingdom is without doubt more excellent then all the Kingdoms of this world Moreover the aforesaid Doctor demanded of him who it was that had brought him to so great perfection It was silence answered the poor man and mine high and lofty meditation and the union which I had with God I could take no repose nor comfort in any creature of the world by the means whereof I found out my God who will comfort me world without end Amen Laus Deo De Anima The Soul is 1. absolutely An intellectual substance enlightened by God A bodiless form framing and ruling the body and created of nothing 2. By relation 1. To the creatures a similitude of all things because it comprehendeth all things 2. To God a form of God because it is after his likeness a breath of life because it was breathed into us to give us life 3. To his end a spirit ordained to felicity The Soul was supposed to be of Plato number moving it self Aristotle the motive and form of the body Pythagoras a harmony of elements Hypocrates a subtile spirit Rabanus light Democritus a Composition of Sunny motes Aconomius a fire Parmenides a Compound of fire and earth Epicurus a mixture of ayr and fire Gallenus a Blood Hermogenes a water or humid vapour The Soul hath divers names in respect of his divers operations It is called Anima as it quickeneth the body Mens as it understandeth Animus as it willeth Ratio as it judgeth Spiritus as it giveth breath Sensus as it feeleth Memoria as it remembreth Voluntas as it consenteth to the thing willed There is a Soul both 1. Vegitable which giveth growth and being this soul is in all plants 2. Sensible which giveth being and sense and this with the vegitable also is in beasts 3. Reasonable which giveth being sense and reason and this with the vegitable and sensible is also in man yet are there not divers souls in man but divers faculties and one reasonable Soul The Vegitable Soul hath power to 1. Beget and make generation for the preservation of the Kind 2. To nourish and sustain the Kind produced 3. To increase and augment the Kind nourished The nourishing part of the Vegitable Soul hath power 1. Attractive to draw into it self necessary food 2. Digestive to dispose and concoct that food 3. Retentive to hold in the strength of that food 4. Expulsive to send the superfluity of this food into the Draught The sensible Soul hath power 1. Apprehensive to conceive and comprehend withal and that either Outwardly as the 5. outward Senses Sight Hearing Smelling Taste Touch. 2. Inwardly as the inward Senses Common sense Imagination Estimation Phantasie Memory 2. Motive to move the 1. Appetite Concupiscible to all desires Irascible to all passions as joy grief hope fear in this is contained Sensuality 2. Faculty Natural which from the liver doth stir all the humors of the body by the vital which from the heart doth move the pulses by the Arteries Animal which from the head doth move the members of the body by the nerves and sinews The object of Sight is Colour his organ is the Eye Hearing is Sound his organ is the Ear. Smell is Odour his organ is the Nose Taste is Savor his organ is the Tongue Touch is every tangible thing his organ is the whole body The common Sense is the 1. Fountain whence all outward senses flow 2. End whither all outward senses are directed 3. Judg that determineth the object of every outward sense and it is called the common Sense because it is the head and guider of all the outward Senses alike His place is in the fore-part of the brain whither the Senses in their operations have recourse The Imagination Doth preserve those Impressions which the common Sense receiveth Doth defer to the estimation those forms reserved His place is in the fore part of the brain whither the the common Sense tendeth and devolveth his Impressions The Estimation 1. Apprehendeth natural intentions of those

Impressions 2. Determineth what is to be followed and what avoyded His seat is the middle part or Cell of the brain whither the Imagination stretcheth his Impresses The Phantasie compareth Forms with forms as black with white Forms with Intensions as the form of a wolf with the flight of a wolf Intention with Intention as the feeding of her own with the rejecting of another His seat is betwixt the Memory and the Estimation because is concerns them both for it is enlightened by Estimation maintained by Memory Led by Phantasie Creatures Make them caves and nests Provide them sustenance a far off Know and distinguish this to be this Choose and refuse this and that Memory Doth receive the operations of all the Senses from the Common Sense Doth reserve the things receive as Imagination doth the Intents His seat is in the hinder part of the head Memory is Artificial got by litteral observation and practise Natural instilled in our composition The Reasonable Soul hath 1. Inbred Powers 2. Acquired Habits 3. Inferred Passions The inbred powers of the Soul are 1. Understanding Speculative to contemplate withall Practick to exercise and this is the Cogitative part of the Soul which apprehendeth withall 2. Will Natural which is directed by instinct Deliberative which is guided by reason and this is the Motive part of the soul which produceth all the operations both of body and mind The Soul Knoweth the good by the speculative understanding Affecteth the good by practick understanding Discerneth good and evil by Reason Chooseth the good from evil by free-will Consenteth to chosen good by rectified will Inventeth means to accomplish it by will Raiseth it self to vertue by the motive of the Conscience This is the order and degree of Understanding 1. Sense perceiveth 2. Imagination representeth 3. Understanding formeth 4. Wit deviseth 5. Reason judgeth 6. Memory preserveth 7. Intelligence apprehendeth 8. Contemplation perfecteth The Soul knoweth things Present by Sense Absent and to come by Imagination Absent and past by Memory It self by reflection upon it self God by elevation above it self Creatures by humiliation of it self The Soul is immortal 1. Because it is capable of felicity which is eternal 2. Because it is made after Gods similitude which is immortal 3. Because it hath no contrariety to corrupt it A Spirit doth unite the Soul unto a body whose Flesh bones are made of earth Humors to wit Blood Phlegm Choller and Melancollick are made of water Lights are made of ayr to cool the heat of the heart Heart containeth fire to temper the moisture of the brain The members of the body are 1. Radical wherein is the root of life as in the Liver Heart Brain Tests 2. Serviceable to convey the natural animal and vital spirits as the Veines Nerves Arteries 3. Official to perform the offices of the body as the Eyes Hands Feet The Soul was united to the body 1. To teach us the union of our Soul and God 2. To accomplish and perfect the work of God For as God made one creature meerly spiriritual as the Angels and one meerly corporal as the World so he hath made one both spiritual corporal which is Man The acquired habits of the Soul be 1. Vertues 2. Habitual Customs got by industry and use Vertues proceed from grace 1. Incoative which begetteth them 2. Continuing which maintaineth them 3. Perfecting which consummates and acteth them Vertue in respect of the 1. Giver is the operation of God in man 2. Subject is the habitation of a well-governed mind 3. Working is a habit bringing us to Mediocrity 4. End is a disposition to the best perfection 5. Quality a good faculty whereby we live well All Vertues consist in 1. Understanding hard matters 2. Enduring adverse crosses 3. Abstaining from pleasures The measure of Vertue is placed in Doing 1. Doing neither above Measure nor under Measure but in Measure 2. Having neither Excess nor Defect 3 Bearing Prosperity with hūblenes Adversity with patience The tree of Vertue hath his 1. Seed Fear 2. Irigation Grace 3. Root Faith 4. Bud Devotion 5. Growth Desire 6. Strength Charity 7. Greenness Hope 8. Leaf Heed 9. Flourish Discipline 10. Fruit Doctrine 11. Maturity Patience The condition of Vertue is to 1. Remove tentations this setles Vertue in the Root 2. Multiply vertuous actions this is the flower of Vertue 3. Delight in goodness this the fruit of Vertue There be four mother Vertues 1. Faith to conceive them 2. Charity to bring them forth 3. Wisdom to dispose and order them 4. Humility to sustain and uphold them Men are more inclinable to one vertue then to another 1. Because they have the gift of that special vertue 2. Because their complexion inclineth to that vertue 3. Because use exerciseth them in that vertue 4. Because that vertue is not suppressed by his contrary vice Vertues are 1. Intellectual conducing to God 1. Wisdom which ruleth our affections and will 2. Intelligence which guideth cogitations and understandings 3. Knowledg of the Spirit which governeth both the will and understanding 2. Consuetudinal to converse with men as 1. Honesty to order our private actions 2. Liberality to benefit our neighbours Consuetudinal vertues are 1. Moral to inform our manners 2. Oeconomical to dispose our family 3. Political to order Kingdoms and Cities Mans life is guided by seven Vertues By 3 Theological 1. Faith whereby we know God as Verity 2. Hope whereby we trust in God as in Eternity 3. Charity wherby we love God as the only Bonity 4 Cardinal 4. Prudence which rectifieth Reason 5. Fortitude which tempereth Anger 6. Temperance which moderates desire 7. Justice which confirmeth all our powers 1. Faith is either Historical to believe the histories of Scripture Miraculous to believe in Christ for Miracles Diabolical to confess of necessity without Hope Justifying to believe and confess with full Hope 2. Hope is either for Pardon Grace Glory 3. Charity is refered Naturally to our self this is called Love To our Parents this is called Piety To our Neighbours this is called Dilection To our follows which is called Friendship and contains 1. Familiarity 2. Society 3. Benevolence 4. Benignity To our Enemies which is called Exitation Love of Innocency To God which is properly called Charity 4. Prudence 1. Loveth all things by the line of Reason 2. Neither willeth nor doth any thing otherwise then right Prudence must be in the Heart to guide our thoughts and intents Mouth to order our speech Works to grace our actions Prudence may be divided into Intelligence to understand things present Prudence to guess at things to come Remembrance to recal matters past 5. Temperance 1. Brings the appetite under the Rule of Reason 2. Never exceedeth the Laws of Moderation Temperance may be divided into 1. Continency which refrain and restrain pleasures 2. Charity 3. Clemency which appeaseth anger 4. Sobriety which avoydeth excess in Eating Drinking 5. Modesty which escheweth vain-gloriousness in our words

that which is perfect will be found and perceived to be boundlesly infinitely and innumerably more excellent and better then whatsoever is imperfect and in part also the eternal more then the transitory and the fountain and beginning more then all things which flow or can proceed from it and so that which is imperfect and in part shall be unpleasant and become abolished This observe to the end that that which is excellent and the best may be also held the dearest it is requisite that this be done CHAP. VII Of the two Eyes of Christ WE must consider that which is read and said that the Soul of Christ had two eyes the one the right the other the left In the beginning when things were created the right eye did turn it self into Eternity and Divinity and there stood unmoveable in perfect contemplation and use of divine Nature and divine perfection and remained unmoved free from all falling labour motion grief pain and torment which happen to the outward man with his left eye he beheld things created and did know the difference and did understand what was better and worse more noble and more base and in this manner the outward man of Christ was framed Thus stood the inward man of Christ according to the right eye of his Soul in the perfect use of the divine nature in perfect pleasure and joy but the outward man and the left eye of the Soul was with him in pain and calamity and perfect labour and so it came to pass that that inward or right eye remain'd unmoved not hindred free from all labour pain and torment which happened to the outward man It is said that when Christ was whipped at the pillar and did hang on the Cross according to the outward man his soul or his inward man did stand according to the right eye in perfect use of the divine nature and in as high a condition of pleasure and joy as after he ascended into Heaven and is now Also that his outward man or his soul according to the left eye in this work in all things which did belong unto him as concerning outward things was not hindred or damnified by the internal neither of them depending on the other Now the created soul of man it hath also two eyes the one in the power of beholding eternity the other in looking upon time and things created to know the difference as before hath been said and to give life to the body But these two eyes of the soul of man cannot do their work together for that the soul with the right eye might behold eternity it is necessary that the left eye do abate all his works and so carry it self as if it were dead Also that the left eye might perform all his work and be employed in outward things and is in pain and things created it is necessary that the right eye be employed in contemplation CHAP. VIII Whether in this life eternal life may be tasted IT is a question whether the soul whilst it is in the body may proceed so far as to behold eternity and receive a taste of eternal life and everlasting happiness Usually it is denyed and so it is true if you understand it after this manner So long as the soul doth behold the body and those things that belong to the body as time and things which are created and doth conform and mingle himself with them this cannot be for to the end the soul may discern or behold eternity it is necessary that it be pure and free from all resemblances and from all things created and especially that it be separated from it self And this thing never befell in this life But S. Dennis thinks it may be done as may be gathered out of his words to Timothy which ar● these To behold Divine secrets it is necessary that thou abandon thy sences and whatsoever can be perceived by the senses reason also and the actions of reason and whatsoever can be perceived and known by reason whether it be created or uncreated and that thou go and pass out of thy self and from the knowledg of all these things which I have mentioned and so come into that one unity of him who is above all nature and knowledg thus far he Now if this could not befall man why doth he teach it or why doth he speak to man in this life Yea further know that a certain Master saith upon these words of Dennis That it doth come to pass that it doth often befall man that he verily thinketh that he doth see and behold it as often as he will and there is no such aspect but that it is more excellent dearer to God and more worthy then whatsoever all things created as created can perform CHAP. IX That good except it be in man cannot make men happy VVE must especially observe and know that no creature no good no not the good it self which is God doth make man or the soul indued with vertue good or blessed so long as it is without the soul and the same we must think of sin or malice and therefore although it be a good thing to enquire search and also to know what good men have done or suffered how they have lived and what God in them or by them hath done or willed yet it is a hundred times better that a man should search know what and of what kind the state of his own life is and what God is and would and doth in him and in what thing God is willing or unwilling to use him Therefore this also is true which is said that it is never so good to go abroad but it is better to remain at home This also is to be known that eternal happiness is in that only one and none other and that man or his soul should either be or become blessed It is necessary that that only thing should be in the soul Some will ask what is that one good I answer it is good or to be made good and yet it is neither this nor that good which can be named known or shewed but all and above all neither is it needful that it should now again enter into the soul for it is already in it though unknown When it is said that it is meet we should come unto it and that it should come into the soul it is as much as if you should say we ought to seek it have the seeking of it and smell it out And because it is but one unity and simplicity is better then multitude for blessedness is not placed in many and multitude but in one and unity neither is it in many things created or in the work of any created thing that I may speak briefly but blessedness is only placed in God and his work wherefore I ought to have respect to God and his work only and to relinquish all natural things with their works and chiefly my self yea further all works or miracles which