Selected quad for the lemma: mind_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
mind_n	body_n	nature_n	soul_n	5,248	5	5.1950	4	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A19292	The mysterie of the holy government of our affections Contayning their nature, originall, causes, and differences. Together with the right ordering, triall, and benefit thereof: as also resoluing diuers cases of conscience, incident hereunto. Very necessarie for the triall of sinceritie, and encreasing in the power of Godlinesse. The first booke.	Cooper, Thomas, fl. 1626.	1620 (1620)	STC 5700.5; ESTC S113515	32,207	168

yea th●● not satisfaction thereof in any earthly thing whatsoeuer doth plainely euidence that there is some further happinesse to content the same yet seeing this Light serueth onely to make inexcusable as appeareth by the contrary practise of men to their knowledge therefore hath it beene iustly giuen vp to such dotages and blockish imaginations which though they crosse euen naturall light yet they may serue to the satisfaction of the flesh that so enioying herein a shew of happinesse they might be preuented of the search of ●he true happinesse which ●oncernes the Life to ●ome And hence arose these ●●range and contrarie O●inions concerning the Affections according to ●hose diuers Models and ●deas of happinesse which ●he wise men of the world ●●amed to themselues For whereas the Stoikes placed ●heir happinesse in such a ●ind of tranquilitie and ●eace of the mind which ●ight rather be senselesse ●f euill then sensible of any ●ood because they had no ●se nor experience of Grace to the subduing of ●heir affections and orde●ing them to the true ob●ects and ends therefore in their carnall wisedome they coniected such a kind of senselesse happinesse as might be free from all affections As esteeming them to be no better then Perturbations tending to disturbe the peace of their minds that so they might put out that light of conscience expressed in the Affections and accusing them of Enill whereby they were bound to the punishment of another life and so thereby confirme their imaginarie happinesse in the things of this life VVherein though they did not obscurely discouer their notion of the soules immortalitie in that they laboured hereby to preuent that vse of conscience which conuinced the same by the sense of future punishment due thereto so herein also did they plainely proue the wisedome of the flesh to be enmitie against God their owne saluation in that they placed happinesse in such a benummed and senselesse an estate which of all other was farthest from true happinesse as hauing no feeling nor comfort thereof and by it sense lessenes in euill prooued necessarily the high way to most certaine condemnation as seruing to make vp the measure of sinne And like vnto these is the conceit of the Libertines who mis-conceiuing the powe● and application of Christ as if he came to take away onely the sense of sinne and not the power and guilt of it doe therefore hereby measure their interest in Christ that they are senselesse in sinne commit it most greedily without any remorse and wallow most securely and desperately therein Thus as the Stoike and Libertine placed their happinesse in meere stupiditie and blockishnesse so the Epicure on the contrary placing happinesse in the sense and in such things as might best affect the same for the enioying of present delight and car●all appetite as esteeming it no happinesse which is ●ot by sense enioyed ●onceiued therefore so ●nely of the soule that it ●erued onely as salt to keepe the body from pu●rifying and make it sen●ible of delight and so ●oncluded of the Affecti●ns as to be onely the ef●ects of the Complexions ●nd Humors of the body ●eruing onely to expresse ●heir naturall inclinations ●nd operations to the sa●isfying of the Flesh Wherein as they plainely discouered their estranging from the life of God through the ignorance that was in them in their confining their Affections to 〈◊〉 carnall and senselesse pa●● of nature I meane th● body separated from th● soule whereby they v●terly excluded themselue● from all true notion o● the Deitie from all tru● fellowship with Him which is onely attayne● by the Mind and Affect●ons thereof so in thi● their prostituting of thes● noble affects of the diuin● soule to the guide lur● of corruptible flesh eue● wherein they seemed t● bee wise they becam● fooles cōfounding themselues in their owne imaginations and ouerthrowing that sensuall happinesse which they fancied herein For whereas they placed their chiefe happinesse in the sense feeling of carnall delights Let vs ●at and drinke for to mor●ow we shall die they did vtterly depriue themselues of that which they most aymed at namely ●o enioy the sense com●ort of these sensuall meanes in that they deri●ed and placed these affections only from and in ●he complexions and hu●ours which of themselues are altogether void of sense and appetite Wherein as they altoge●her bewrayed their igno●ance of the true happi●esse and so iustly depri●ed themselues thereof in that they placed it onely in the enioying of suc● corruptible things which end with this life so howsoeuer their mayne ayme herein was that by imputing these perturbations to complexions and humours they might hereby conclude a determining of sinn● with this life and so a● hope of the determining 〈◊〉 punishment seeing these affections ending heere the other which proceede● therefrom must necessarily end also or else seeing these humours are im●patible senselesse c. therefore sinne proceeding hereof must neede● be a meere priuation a nullitie c. Yet as herein they discouered themselues to be without God and so without hope of the life of Glorie so hereby they made vp more speedily the measure of their sinne and so were led like fooles vnto the Stocks and Oxen to the Shambles Wherein that they might make vp the measure of their damnation Behold herein a further delusion of the Sadduces imagining that these carnall Affections shal accompanie vs to Heauen that the Happinesse thereof consists onely in satisfying our carnall appetites that so we need not make scruple of them nay that we may giue the bridle most freely vnto them as beeing the next way to haue an Heauen vppon Earth to prepare our selues on Earth vnto Heauen Thus the Wisdome of the Flesh as it is enmitie against God so it iustly proues i● owne confusion And therefore it being apparant by that which hath beene said before that our Affections cannot proceed immediately from the Complexions or Humours but from the Diuine Spirit these grounds may be further added by way of conclusion for the confirmation hereof As first that the Affections in wicked Men euen in the best complexions and temper of the body euen when they are furthered with all outward contentments to the satisfying of the flesh as in the best measure of health and outward prosperitie are then most vile outragious Whether wee consider such Affections as concerne the acting of sinne as appeares in the pursuit of our Lust Reuenge or such like or take notice of such as concerne the punishment thereof as Feare Horror and the like As appeared in Belshazz●r in the midst of his greatest riot and pompous Excesse Which plainely argues that they follow the temper of the Minde and not the condition of the Body As also on the other side the Affections of the godly in the worst constitution and condition of the Body and Outward Estate are yet notwithstanding by the grace of God ruling in the

Touching the Obiect all Affections and Perturbations may be reduced to two Heads eyther Simple such as haue no mixture of any other perturbations or Compound such as are deriued of other The simple Affections are of two sorts First Primitiue which are the ground of all the rest Secondly Deriuatiue such as are deriued from those Primitiues The Primitiue Affections are two namely Loue whereby wee vehemently affect a thing and Hate being a vehement affection of disliking The simple deriuatiue Affections arise from the Primitiue as From Loue and liking of Good If it be present proceedeth Ioy. If it be to come Hope From Dislike and hate of Euill If it be present ariseth Griefe and heauinesse of heart If it be a future Euill then Feare riseth from the mislike of Hate And these I take to be all the simple Perturbations The Compound are such as haue part of the simple by mixture and that either of the Primitiue simple or the Deriuatiue and of the Primitiues with simples onely or mixed with Deriuatiues Such as are mixed of Primitiues onely are eyther vnequally mixed of Loue and Liking or of Mislike and Hate or mixed equally of them Of the first sort taking more part of liking is the Affection of Laughter Wherewith wee with some discontentmēt take pleasure at that which is done or said ridiculously of which sort are Deeds and Words vnseemely or vnmeet and yet moue no compassion as when one scaldeth his mouth with an hot Pie c. Wee are discontented with the hurt yet ioy at the Euent vnexpected by the party and that we haue escaped it from whence commeth Laughter Which because it exceedeth the mislike of the Thing that hurteth bursteth out into vehemencie on that side and procureth that merry Gesture If on the other side the thing be such as the mislike exceedeth the Ioy we haue of our freedome from that euill then ariseth Pitie and Compassion And these Perturbations take their beginnings of the Primitiues vnequally mixed whereby one of them doth after a sort obscure the other The other are such as haue equall Mixture and those are Enuie and Iealousie If the thing we loue be such as we haue not part of then springeth an Hate or mislike of the party who inioyeth that we want and like of and so breedeth Enuy a griefe for the prosperitie of another or good successe whatsoeuer wherein we haue no part If it be such a benefit as we enioy and are grieued it should be communicated to others and whereun we refuse a partner this is called Iealousie incident to Amorettoes and aspiring Natures and these are compounded of the Primitiues alone like or mislike loue or hate Those which are mixed of Primitiues and Deriuatiues are of two sorts according as the Primitiues that is to say mixed of loue or hate Now loue mixed with Hope breedeth Trust With Loue and Feare Distrust Hate or Mislike compounded with Hope breedeth Anger whereby we are displeased with that which misliketh vs and in hope of being satisfied of that which offered the mislike are driuen to Anger the Affection of Reuenge If it bee any thing wherein wee haue displeased our selues it is called Shame If it bee compounded with Feare it is called Bashfulnesse If the dislike bee taken from another the composition is of Hate and Anger and thereof springeth Malice These are Perturbations compounded of Primitiue passions with their deriuatiues Of Deriuatiues betwixt themselues arise Despaire and confident Assurance Despaire is compounded of Heauinesse Griefe and Feare Confidence of Ioy and Hope Out of Hope and Faith Patience Thus in generall of the distribution of Affections in regard of their seuerall grounds nature and comparison betweene themselues Secondly Affections may be deuided in regard of their Extent as some concerne only this life As first all such as concerne Euill as Hate Feare Griefe Iealousie Pitie Laughter Enuie Anger Shame Bashfulnesse Malice Despaire c. Secondly some such as concerne Good which because it cannot be perfectly attayned in this life therefore some Affections there are which tend to the obtaining thereof and perfitting of the same as Faith Hope Patience and Compassion Others concerne both his life and the life to come as Ioy and Loue. CHAP. III. Of the Causes of Affections and Perturbations COncerning the Causes of Perturbations there are two contrarie Opinions One of the Philosophers that conceiued all perturbations to arise frō the Complexions or Humours that is from the bodie and carnall part of man The other is of Diuines that hold all perturbations howsoeuer they may be occasioned from the diuers Temperatures of Nature yet to proceede immediately from the disposition of the Diuine Soule either qualified with grace and so expressing the same in the further ayme and imployment of such Affections as tend to good or else oppressed with corruption and so discouering it selfe in those Affections of Malice Enuie c. This latter to be true appeareth first by the Operation of the Soule in these perturbations without the vse of Senses as in dreams secōdly as also by the cōtrary temper of Diseased parties whē such humours doe most abound as in the Iaundize though Choller abound yet there ●s least signe vsually of Anger thirdly especially seeing these are Euils of sinne therefore seeing the Soule is the immediate subiect of sinne and not the Body the Body accidentally sinnes for the Soules sake it must needs follow that these Affections proceede from the Soule and not the Bodie not the Humours c. And therefore though the Soule seeme to follow the temperature of the body in regard that the body being out of temper the minde also fareth accordingly yet neither is this generall but onely in some persons and vpon some occasions Neither that that it may only at all be so referred to the body as that it doth actually worke vpon the soule making it suffer thereby But either this falls out in regard of the neere coniunction of the soule and body the soule sympathizing herein with the body as a louing companion or the Iustice of the Lord by this outward chastisement of the body arrests the soule to giue vp it account or affects the same in mercie to renue repentance It being a certaine ground that the soule is the onely ●●d prime mouer of the ●ody and all the actions ●hereof so that it were ●onstrous and preposte●ous that the body should ●oue any such Affections 〈◊〉 the soule contrary to it ●mmortall and impassible ●ature And therefore howsoe●er the wisedome of flesh was enforced to acknow●edge the Immortalitie of ●he soule both in that the ●nward power thereof in ●ccusing and excusing sinne necessarily reacheth beyond this life And it ●aturall light soaring a●oue these earthly things doth argue plainely some further happinesse to belong thereto then to this life is incident

things become heauenly The Godly find a loathsomenesse in affecting earthly things and so are prouoked to hunger after heauenly the Wicked find a loathsomenesse in affecting heauenly things and so rather seeke to quench their thirst in the puddle of earthly pleasure the Godly findea want of Heauenly things and so still affect the best Graces the Wicked are neuer satisfied with Earthly things and so still tyre themselues in pursuit after them So that it is the predominancie of the Affection that determines the right ordering thereof Whereupon it settles most wherein it sets vp it rest How it subordinates the inferiour to the superiour and aymes at the chiefest end euen the glorie of God and saluation of the Soule And secondly it is the issue of the Affection that approoues the sinceritie thereof If God giue Salomon aboundance of Earthly things and hee giue his heart to seeke out pleasure and contentment therein yet if vpon experience of the vanitie and insufficiencie of these things to content the minde hee renounce these carnall Delights yea euen what is good in them in regard of the end that doth accompanie the same and so soare vp higher by this experience to the highest good Is not this the right vse of all Earthly desires Is not this to sanctifie euen these desires of Earthly thinges by making them Whetstones to quicken Heauenly Affections and so to settle them more firmely vpon durable and proportionable Obiects FINIS To THE CHRISTIAN Reader ACcording to my Promise in my last Treatise of the Gouernment of the Thoughts I haue now supplyed thee deare Christian with some further directions for the well-ordering and subduing of thy vnruly and rebellious Affections A Taske as so much the more difficult then the former of ruling the Thoughts by how much carnall Reason and fleshly wisedome beares more sway heerein and so giues more strength and warrant to the excesses thereof so in this respect also the more necessarie to be vndertaken as being that wherein euen the best doe much faile in the wise temper thereof and yet are very hardly brought to discerne their aberrations therein For what one the one side through the ignorance of the right Obiects whereon our affections are to be placed and the right measure of Proportion to their Obiects And on the other side by reason of such collusions of carnall wisedome making good our distempers therein very lamentable it is to obserue how easily many other wise good men haue beene miserably transported into these aberrations either in the excesse or defect As also how hardly they haue beene reclaimed to the right temper againe nay not so much as to discerne wherein they haue fallen May we not obserue both these true in Ionas his case how easily fel he through ignorance and selfe loue into a violent fit of rage and how hardly was he reduced to see his error heerein That which he should haue reioyced in in the truth of Iudgement that the Lord had mercie vpon that People voiced to destruction wee see proues an occasion through spirituall Pride and Selse-loue blinding of him that I say proued a meanes to make him euen burst with anger not sparing God himselfe in his rage and furie And with what great Patience doth the glorious Lord seeke to allay his heat how hardly is he brought so much as to the sight of his distemper but that he is still ready to Iustifie his fumes though it were to the condemning of God himselfe The like we might exemplifie in the other affections And had wee not then great neede of some light to further vs heerein both that we may see our owne errors heerein and also be gratiously enabled to moderate the same Accept then I pray you my endeauour heerein And in the feare of God make vse of such directions as are afforded hereunto I doubt not but as thou shalt perceiue a right ayme heerein so thou wilt not measure the truth of God by my infirmities but rather take occasion heereby to glorifie God the more if that his power shall any whit shine throughout such mists of humane corruption In the conclusion of my last Booke howsoeuer I may be censured to giue way to too much passion yet for mine owne part I blesse God with my soule for giuing mee so much Patience as that when I might haue righted my selfe by deeds to the vtter wracke of such who haue sought by slaunders and desperate practises my vtter vndoing It hath pleased my gratious God so to guide me therein as only to giue them a generall Item of their wicked designes that so they may be brought to Repentance which as I doe heartily pray for so my endeauour by Gods mercie shall be to watch ouer my affections with more heede and resolution that so I may keepe my peace more comfortably with my God howsoeuer I make account still to be more and more encountered by vnreasonable men And so I desire thee also to walke after the same Rule labouring so farre as possibly thou maiest to be at Peace with all men by possessing thy soule in patience and ouercomming euill with good And so I commend thee heartily to the Grace of God wishing thee to expect shortly as heere a generall directson for the Affections in generall so a particular discouery of each Affection in their liuely collours that so thou maiest bee furnished with what may particularly informe thee heerein and thereby bee enabled to walke peaceably with God and Men to thy comfortable being in this thy Pilgrimage and so to the better preparing of thee to thy Countrie which is aboue To this end And so I rest Thy poore Remembrancer at the Throne of Grace Th. Cooper Affection what it signifies Meta●●mia subiecti The diuision of Affections 1. in respect of the Obiect 1. Loue. 2. Hate 3. Ioy. 4. Hope 5. Griefe 6. Feare 7. Laughter 8. Pitie 8. Enuie whar 9. Ielousie 10. Trust. 11. Distrust 12. Anger 13. Shame 14. Bashfulnesse 15. Malice 16. Despaire 17. Confidence 18. Patience 2 In respect of the Extent 1. Of Philosophers which deriue from the Humors 2. Diuines from the Soule From the Soule proued Answ. to Obiect How the Soule suffers from the Body Ground of these false Conceits concerning Affections 1. Stoikes 2. Epicure and his confusion 1. Cor. 15 4. Sadduces Rom. 8. 7. 3. Reasons proouing that they arise from the mind Dan. 5. Tit. 2. 11. Rules for iudging hereof 1. Their condition 2. Their true ground Prou. 19. 2. 3. Touching their Obiects 1. Generall 2. Particular With their Rules 1. Rule 2. Rule 3. Rule 4. Rule 5. Rule 6. Rule Vse 1. 2. 7. Rule Limitation 1. By the Word Heb. 6. 4. 5. 2. To the Obiects 3. To our Callings 3. The Occasions 9. Leuit. 10. Nehem. 2. The End Aff●●●ions 〈◊〉 〈◊〉 ●pirituall Thrift 5. Genes 22 11 12. 6. How to iudge of the sinceritie of Affections in the corruption of them How to distinguish betweene Affections and their Tentations Note Rules hereto 1. The Tentation first breakes out And why 1. Want of preparation 2. Satans Policie 3. Gods prouiden●e Vse hereof 2. Rule Constancie in Affections 3. Rule Encrease in power 4. Rule Out-lasting the Action 5. Rule Sound Ground 6. Rule Direct meanes 7. Rule Right Ends How to order Affections for our selues In companie By vse and Practise By contrary Bent. By contrary measure 1. Cor. 15. By their sinceritie Concerning euill and good 〈◊〉 4. 19. Note Rule heerein In regard of the combate For ordering And Triall Note In regard of the Obiect In respect of reflection Note Affections vnited to the most excellent Obiect Reasons hereof Iam. 5. 17. Note Matth. 23. 1 Phil. 1. 16. Iam. 2 4. Vse 1. Tim. 4. 2. Note Note Order of Affections towards God Ch. 11. Ps. 77. Iob. 3. Iob. 62. 12. Ps. 77. 7 9 10. 1. Cor. 10. 13. Note Rom. 8. 4. Heb. 5. 12. Tit. 1. 15.