Selected quad for the lemma: reason_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
reason_n	body_n	soul_n	union_n	2,456	5	9.5499	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A56830	King Solomon's recantations being an extract out of the famous works of the learned Francis Quarles ... : with an essay, to prove the immortality of the soul, by way of symetry, or connexion.	Quarles, Francis, 1592-1644.	1688 (1688)	Wing Q103; ESTC R2993	60,560	98

some of the Nerves which hinders the motion from being continued in the Part affected of the Body as far as the Brain which is the Seat and Organ of the Senses because the impression have some palpable let or hindereance and cannot be carried or arrive through the exterior Senses of the Brain which are called Internal But our Souls Naturally like other-Created Spirits ought not to have any dependance upon our Bodies for to have the Ideas of things they ought only to have immediately dependance upon God and by Consequence ought only to have Union with him but this Supreame Spirit having been pleased for the reasons we have said and for many others which we conceive and for more yet apparently perhaps which we do not conceive that our Souls should have their Thoughts and their Sentiments their Desires and Affections upon the occasion of the Body to the end that they should be a continual Subject of Victory and Meritorious Exercise by the assistance of Divine Grace which is of it self Victorious over the Impure delectation of Concupiscence whereof it invincibly suspends the Charm by the Heavenly and inward Taste which it gives us of God of our Duty and of Eternal Happiness for Divine Grace causes 〈◊〉 to love Order and Duty in spight of our selves making us sensible that we owe to God an infinite ●●ve of Complacency wholly disinteressed and wholly pure for which we ought to love his Eternal and Sovereign Beauty with all the strength and motions 〈◊〉 our Hearts for this alone will convey to us true ●●●asure for this will furnish us with Order Truth and Justice which will undoubtedly prevent all Irregularity Which Order is to be beloved by all Spi●its and all upright Hearts in all the Parts of the World for this have some affinity to the Sovereign Beauty of Nature and of the Supreame Essence who ●s the Lively and Eternal Source of Order Equity and Duty the Eternal and Substantial Truth which do not discover it self but by Rays by degrees escaping ●ut from God clearing the obscure Clouds of our disorderly Desires that we may Love and Adore our Sovereign Creator who gives us the weak glimmering of his Ineffable Beauty in that Virtue and Duty which he causes us to Love which is as it were the Charm of the Supreame Being For all that we love in the abstracted Idea of our Duties or in the real Charms of the Creatures is nothing but the Splendor and the Rays or the Shadow of that Charm of Sovereign Beauty and Perfection which Gloriously shines ●n the Supreame Nature from whose Beams it is that Nature Commences equally in us the love of Complacency and the love of Union that we may be filled with Contentment with Pleasure and Love Truth Justice and Equity and all other Graces and Virtues whom we love invincibly under the Ideas and under the Names of Truth of Justice of Beauty of Virtue of Duty or of Equity which shine in all Places of the World and makes it self seen loved and adored invincibly by all Hearts in all Ages for these all preceed from the glimmering and glances of Gods Original Beauty which is so amicable by it self that as Corrupt as we are we cannot hinder our selves from loving it because it flows from the Sovereign Nature of God. 2. The Soul of Man have no Power of giving i● self neither the Idea nor Knowledge nor Sentiment of any particular thing but it is God who hath al● Perfections dwelling in him that Instructs and Inlightens the Souls of Men for his Majesty alone is the Life of every thing that Lives and the Light of every thing that is Enlightned who gives us all the Sentiments and all the Ideas which we receive or have from the occasion of our particular Bodies and from others which environ us Tho to clear this point 〈◊〉 be obscure and difficult and yet is very Important and Necessary in Order to make us comprehend our dependance upon God who is alone the All-knowing Being by himself as he is an existent Being by himself For it 's God alone who hath Essentially of himself and by himself his Eternal and Subsistent Idea by which he can distinctly see all things possible present and to come The Created Spirits who are not Thinking Beings of themselves much less Spirits knowing by themselves or in themselves the things which are exterior to them and therefore they have need to receive the Ideas of particular things from God that they may have a knowledge of them For if they had the Idea of one sole particular thing out of themselves there would not be any Idea which they might not have neither would the Soul of Man have been Ignorant of any thing if she had had a Power by her self to Form and Idea of the least thing but by Consequence would have had the Idea of all things But since of her self 〈◊〉 cannot form any one Idea by Consequence she cann●● form many For to imagine she could would be no sensical and trivial Our poor Soul goes grop●●● through all the Bodies who environs it searching 〈◊〉 a Pleasure and Contentment which should satisfie i●● but no Pleasure nor Treasure can give the Soul tr●● satisfaction but God who is the alone Soverei● Pleasure which makes the Soul thus search after hi●● and him allone it is we ought to regard with all o●● Strength Might and Motion seeing his Majesty r●gards our Soul by all the Rays of his Infinite Essen●● For his Wisdom it is who is our Satisfaction our 〈◊〉 and Contentment yea our Sovereign Felicity O● Bodies then are but as it were our Souls burden at best but a House upon the Road of Eternity Whe●● fore we ought to seek for a lively Idea of our d●pe●●dance upon this Supreame Being and upon all Divine Attributes that we may the better apprehe●● his Sovereign Perfection whose Nature is Supream and yet is graciously pleased to operate continual in us and rules over us in all our ways and in divers operations Our Souls do not make the digs●ion in us the Circulation of the Blood the Natu●● and pure●y Animal Respiration in us the Soul bei●● altogether Spiritual have no Power to act this wa● but there is nothing which we certainly know b●● the Soul is the active cause and principle of it which she have gain'd the Empire either to do not do as she pleases we may therefore reflect up her Faculty which she have of thinking of willin●● and determining her self which are the two o● active Faculties that we know in her for the oth●● passive and receptive Faculties of which she ha● essentially the Empire as well as the certainty of th● double Faculty and of all the Acts that precee● there from and we may see that she suspends 〈…〉 Thoughts and her Reasonings puts them by determ●●● and applies them as she pleases to new Matters which always present themselves and thus she is Mistress of ●●er Will without the motion

from the dismal Thoughts that 't is impossible to acquire the good so much wished for for we should not be afflicted penetrated and overwhelm'd with the Privation of good if we did not Love it which made St. Augustin say That the Eternal Dispair of the Reprobates in Hell is a true Love of the Sovereign good but this being a nicity that concerns us not we may not with saifty dive into it or amuse our selves about it but strive to be Cloathed with the true Love of God whereby we are sure we may be qualified to enjoy the full Bliss of Heaven the true hopes of which fills every Holy Soul with exceeding Joy even such reviving Joy as may give him some small glimmerings even in this Life of what hereafter will undoubtedly be his Portion in those Glorious Regions above where every true Penitent will be a Favorite of that great tremendious King who is the searcher of every Heart and observer of every Action here and the Infinite rewarder of every Virtue hereafter To him therefore be Glory and Praise Might Majesty and Dominion ascribed by us ●nd all the whole Creation now and for ever A Recapitulation of the moral consequences drawn from what have been established concerning our Souls and for the Conviction of our Duties and the Condemnation of Disorder NO Man of Reason can believe that Ingratitude is an Ornament to Nature or that Injustice Me●s a reward nor that Treachery is a Virtue or an Honest and Commendable Quality nor on the contrary that Justice Fidelity and Gratitude are things Condemnable and Wicked Men make Laws according to their Fancy they make themselves Obey'd for fear of Punishment when they have the Power in their Hands But it 's remarkable that Men who make Laws cannot make themselves Obey'd nor be Beloved or Beleived when they act things disagreeable For Unjust and Tyrannical Laws People pay only an exterior Obedience to their Commands but the Heart and the Spirit cries out and demand● Justice from him whom all Men naturally feel over their Heads as a Protector of Justice and an avenge● of Oppression and Unjust Authority We sometime receive Unjust Laws but we do not believe them to be Just for all that but as to the natural Laws o● Duty and Consciences all Men receive them and be lieve by an invincible Determination of a Superio● Light which equally perswades them alike for Natural Light convinces us with invincible force and this is an Infallible Character of Natural Light. Conscience is then in us undoubtedly Natural and as certain as it is an Essential Companion of our Nature and a Propriety inseparable from our Soul From hence arises in us by the help of Grace all Mora● and Christian Virtues because it is impossible to conceive that Corporeal Nature can be the subject o● Magnanimity of Justice of Fidelity of Continenc● and of Truth for a Corporeal Nature alone canno● have the Light of Order or of Duty or the Inclination or Determination of Duty or the Pleasure o● Performance or the Pain of the Violation of Duty for Duty Order and Justice have no Bodies they ar● things totally Spiritual and Intelligible and there fore without the assistance of the Soul cannot hav● the Idea or the Sentiment of them because it is by the Soul that they are Ingrafted and poured into ou● Corporeal Nature God having assembled togethe● both these in one single whole not as one but acting by this Indubitable Method God have prescribed by reason of their dependance one upon another or to say better the Union betwixt each other and are all animated with one and the same Influence of Divine Life and marked with one and the same resemblance and equally Impelled by the same Love of Duty For which reason we are obliged to Love and to Accomplish all the extents of Justice of Truth of Charity and of Civility and of Mutual or Reciprocal respect towards all Men upon the consideration that this Life is short and troublesome and all things in it are frail and perishable and the noblest Pleasures in it are essentially false as well as empty they leave the Heart even during this Life Sick and Famished and if not retired from before Death they will leave the Soul Eternally deceived by a cruel Privation and an insupportable desolation of regret For the best injoyments of this Life are a perpetual alternativeness of real Cares and Torments all things here being but false shadows of Repose and lucid Intervals of Reason a Theater of Eternal Mutations a Chain interlinked with short and transitory Felicities and long and durable Miseries a vehement and impetuous Whirl-wind of Hurry and Ambition which after having much tormented and agitated the Body and Soul having raised a Thousand snares in the Heart and Spirit it disappears into Air and Smoak for so it is that this Life doth not exercise it self but upon the false and perishable Objects of Time and ●s deceitful and deceiving Oeconomy whereas the n●ture Life exercises it self upon Objects wholly True and wholly Solid because the future Life is ●ut as it were one Day all Uniformity for there very Holy Soul will Eternally be United to eversting Triumphs and Felicities for there every Soul ●ill be Essentially Living infinite Happy and Joyous no here it have been exercised in Trouble in the future Life it shall rest in Glory and endless Felicities as the Apostle saith Such as Eye hath not seen nor Ear heard nor Heart conceived 2 Cor. 12. 4. Much less can the feeble Eloquence of Man express by any description that his Idea or Sentiment can conceive to put into Method to declare or so much as describe Our Soul is said to commence when it goes out of the Body That which we call time is taken either by relation to the duration of the abode of every Soul in its Body or by relation to the duration of the whole present Oeconomy of the visible World destined to the Tryal of the Souls in the Bodys and in whatsoever signification we take Time in opposition to Eternity it signifies precisely a State of Instability of Change and Vicissitude i. e. a State which ought to have an end for these are two things which enter Essentially into the Idea which is called Time Vicissitude and End the space of the duration that our Souls are in our Bodies is called Time for these two Reasons First because it is to have an end And Secondly because in the interim so long as it endures it holds us exposed to a Thousand Chainges and Vicissitudes and which is to be lamented that Vicissitude of being obnoxious to pass from Good to Evil from Virtue to Sin to Crimes or Vice but on the contrary Eternity is Immutable and an Interminable State and Order of things As much as Time includes Instability and End so much does Eternity excludes both Time speaks Change● and End Eternity speaks the Being always the same and never ending Thus as our