Selected quad for the lemma: heart_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
heart_n	act_n	soul_n	spirit_n	2,370	5	4.9507	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A77757	God all in all or The highest happines of the saints. Jn [sic] two parts. The I. Asserting this happiness to consist in the enjoyment of God. II. Enquiring into the quality of that enjoyment. Together with a short appendix, wherein is very briefly considered, the claim of natural reason, and private inspirations to a guidance of us in the things of God. Also what courses dishonour the Gospel, and what duties we owe it. By Edward Buckler, preacher of the Gospel.	Buckler, Edward, 1610-1706.	1655 (1655)	Wing B5349; Thomason E1442_2; ESTC R209631	53,023	167

you will needs say you are we beseech you expresse your friendship to us some other way SECT VII The second Use of Reproof to such as place their happinesse in the enjoyment of the world IF our highest happinesse be in the enjoyment of God where shall we finde or how shall we make a reproof sharp enough for their folly who place it in the enjoyment of outward things whether there be any such or no I shall no otherwise determine than by leaving every Reader to an application of these three things viz. First Doe we look so farre as and no further than the world in our thoughts studies designes c. then is the world our happinesse if we thought it to be in any thing beyond it we would look further 't is as possible not to be as not to look every jot as far as we suppose any happinesse may be found Secondly Doe we spend more of the strength and spirits of our soul for the world than we doe for God hath it not the ordinary actings but the intension and utmost vigour of our hearts our operations stretched to the highest pin ex gr the highest search of our invention to finde out means to get it the highest reach of our reason and judgement to determine whether this or that suppose this sin or that duty be the nearest way to it the exactest strain of our diligence to act according to this prudent determination Doe we move towards it with the strength of our affections And be our feares and jealousies never so deep concerning any thing as lest we should miscarry about it doubtlesse the mind would not be carried out at such a rate after any thing lesse than a supposed happinesse where all our heart is there is all our treasure 3. Are we wont to deliberate about owning of our God whether it be safe prudent advantageous but to be resolute and never put it to the question about prosecuting the things of the world then assuredly is the world our utmost end the very top of our felicity it never comes under debate whether that which is our last end should be pursued or no * De fine non est aeliberandum If any of us be found in this predicament the Lord make us see our folly to expresse it is not possible Can any of these things here below make us happy I shall call you out no further then experience Is happinesse 1. In Riches I doe not remember you of their * Luke 8.14 1 Tim. 6.10 thorns whilst they stay nor of their wings * Prov. 23 5. to be gone Onely you may not forget him who had more wealth than he knew what to doe with to have died a fool Luke 12.17.20 In Pleasures which way then went Dives into that place of torments Luke 16.23.28 And what beast is it that may not be accounted happier than we 3. In honours no English man I hope is so simple as to beleeve it who hath seen the fountain of it dropping its last upon a scaffold and most of the vessels fill'd by him emptied into the dust If you labour for these things or ought else of the like nature you labour for the wind Eccl. 5.16 And to lay out for it time strength spirits wit wisdom body and soul must needs be a folly of the first magnitude SECT VIII The third Use of Exhortation LEaving then out of our hearts those vain things that cannot profit us let us be exhorted to fill them up with that which can scorning to waste our spirits about the enjoyments of the world where happinesse is not let us employ all our strengthin labouring after the enjoyment of God where it is the more we can possesse of this the more we have of heaven 'T is doubtlesse our sin as well as misery that we should need any motives to such a duty indeed to such a priviledge as this is but because we doe I shall lay down this one viZ. The transcendent excellency of this enjoyment above all others and that both in regard of 1. The Object God 2. The Act Fruition First in regard of the Object God In whom 1. There is nothing that is not amiable and desireable whatever is not good perfect excellent to be sure that is not God Divine beauty is unmixt look upon the choisest of the Creatures * Est aliquid quod se dedecuisse putes and if there be beauty there be also blemishes not so our God you cannot attempt to describe him but removing from him all imperfection If all beauty cannot draw out our souls and melt them into ardent desires of fruition then nothing can 2. There is in God every thing that is good and lovely Divine beauty is compleat and perfect there is nothing in the world for an affection to close with that is not in him If it be Greatnesse and Power and Glory and Victory and Majesty they are all his 1 Chron. 29.11 If it be peace he is the very God of it 1 Thes 5.23 If it be wealth the Heaven even the Heavens are the Lords Psal 115.16 If it be love God is love 1 Ioh. 4.8 and what ever else you can imagine that is desireable 3. These and all perfections else are in God in an unparralleld way of eminency not of the sieze they are in us that one Volume contains more then the several editions of all the creatures that are under Heaven or in it what is scattered elsewhere is but a drop to this Ocean We may speak excessively of other things but not of God 4. The Beauty that is in God is permanent 't is everlasting not fadeing and perishing as the Creatures is out of whose garden every day plucks a flower * Florem decoris finguli carpunt dies Yea the Heavens themselves which for their preheminence of beauty are called praestantissimum Corpus a most excellent piece indeed and are by some supposed to consist of * Ex quintâ essentiâ a finer matter then any of the four Elements which go to the making up of other beauties even these glorious bodies shall wax old as doth a garment c. Heb. 1.11 t is God only that hath immortalitie 1 Tim. 6.16 and in whom there is no variableness c. Jam. 1.17 5. All the beauty and goodnesse that is in the Creature is of Gods putting there and what ever is in the effect is more eminent in the caus how glorious is that Soveraign of the skies the Sun and that Queen of Heaven the Moon There is beauty in the Heavens how gallantly are they bespangled with Stars Ther 's beauty in the Earth how finely is it embroidered with fruits and flowers There is beauty in men women c. how much more is there in God that made them that little that is in the channel doth many times extreemly ravish us and we are sick of love till we can enjoy it what should not that doe that

GOD ALL IN ALL OR THE HIGHEST HAPPINES OF THE SAINTS Jn two Parts The I. Asserting this Happiness to consist in the Enjoyment of GOD. II. Enquiring into the Quality of that Enjoyment Together with a short APPENDIX wherein is very briefly considered The claim of Natural Reason and private Inspirations to a guidance of us in the things of GOD. Also what courses dishonour the Gospel and what Duties we owe it By EDWARD BUCKLER Preacher of the Gospel Whom have I in heaven but thee and there is none upon earth that I desire besides thee Psal 73.25 London Printed for Luke Fawn at the sign of the Parrot in Paul's Church-yard 1655. To the truly and heartily Religious LADY Grace Sydenham Wife to the Right Honourable Colonel Willam Sydenham Governour of the Isle of Wight and one of his Highness's most honorable Council MADAM YOu have been pleased to make me an object of your exceeding many and great favours which you could not have done had it not been your principle to be good gratis that I might not miss an occasion which I may never be able to offer my self again of putting this into a publique acknowledgement is much of what I have to plead for sending you these Papers I had never any thing to return you but my thanks and how much I am hitherto in arrear for due expressions of it the less you do account the more I yet owe you The further errand of this discourse is not to tell you where your happinesse is you know GOD too well to be able to mistake in a concernment of that consequence nor to tax you for seeking it where you know 't is not You love God too well to suffer any thing in your heart to sit above him Have not I observ'd the delicacie of your spirit how tenderly you meddle with the Earth from a holy jealousie lest your conversation should not be enough in Heaven But it is Madam to offer it self as a poor instrument in the hand of a great GOD of some addition to the heaven you are already in the comforts of this here though not the joyes of that hereafter are capable of an augmentation Who can tell but that even by this means your Communion with your God may be further'd And if but one glimpse the more of divine beauty shine in upon your soul and raise but a rapture the more upon your spirit I shall not be totally disappointed in what J aim at And if you saw my heart you would finde it very full of wishes that J were able to doe you not better service but more of this Many do already very well know and J do hereby publiquely declare That there is not that man alive to whom J am so much in debt as to your Honourable Husband and very much am I below any possible evidence of gratitude to him unlesse it be of this kinde If you shall ask Why then doe I not direct this if this be all unto himself Why Madam what do I else in directing it to you But if this satisfie not I must discover my design in doing it by you It is to confesse all ingenuously that this naked acknowledgement unable otherwise to signifie half enough might be rendered by a medium of conveighance so extreamly well-pleasing sufficiently acceptable If I misse not here though I may beg of you some other favours you shall never be solicited to doe me a greater and J shall constantly pray That the Lord your exceeding great reward would wrap up your soul in the bosome of his love give you so much of Himself as may be had by any means at any time and in it a comfortable fore-taste of what cannot be all had till you come to enjoy him immediately for ever Doubtlesse I may be guilty of many failings as to other things but this retribution for your many favours shall be daily pay'd by Madam Your most humble and very much obliged Servant EDVVARD BUCKLER To the pious Reader I Have no intent to make an Apologie for appearing in Print for who constrained me Or to talk of any influence the importunitie of Friends hath had upon these Papers to thrust them out into the world This were to publish a supposition of no very great abundance either of friendship or judgement in those I stand to in this relation I have no mind to crave pardon for medling with so high and glorious a subject we are doubtlesse allowed the contemplation of what we are promised the fruition Nor do I go about to excuse my very weak and unanswerable management of it is any man bound to impossibilities J doe not know what you will do but God accepteth according to what a man hath You have indeed this upon no other account than the sence of my duty to pay contribution toward the well-fare of the Saints though out of my own Parish J have taxed my self to what I ought because to what J was able If it offer any of your souls an occasion of meeting your God but once the oftner you will be no loosers because the discourse is not qualified unto any probabilitie of giving you satisfaction J have purposely chosen a subject that can doe it abundantly GOD can fill up and content all the soul whom J know you will be glad to converse with by any means though if that were possible it should be lesse considerable than this tendered by Your unworthy Servant in the things of CHRIST E.B. 1 COR. 15.28 That God may be All in All. PART I. Sect. I. The Text Explained IN this Chapter there be two things which it is the Apostles principal design to make good viz. 1. The Doctrine of the Gospell by the Resurrection of Christ 2. The Generall Resurrection of the dead The latter is prosecuted from the twelfth verse forward of which you have the 1. Confirmation by many Arguments 2. Order of their rising 3. Quality of the raised The Second onely of these is what we are engaged to take cognizance of which the Apostle speaks to v. 23. though we shall all be made alive yet will it be done in a certain method every man in his own order Christ himself rose first as the first fruits of them that sleep but the whole crop of Christians shall not rise till his second coming which the Apostle having mentioned he spends the five following verses by way of digression in setting down of this coming of Christ 1. What shall follow it 2. To what end 1. What follows it you have from Verse 23. to the Text inclusively in these five Particulars viz. 1. The end of the world 2. The delivery up of Christs Kingdom 3. The putting down of all Rule and all Authority and Power 4. The subduing of all Enemies 5. The subjection of the Son himself 2. To what end and this you have in the Text That God may be all in all That these few words may the better be understood I shall say a little