Selected quad for the lemma: soul_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
soul_n	action_n	body_n	life_n	5,700	5	4.7855	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A42633	The art of well speaking being a lecture read publiquely at Sr. Balthazar Gerbiers academy.	Gerbier, Balthazar, Sir, 1592?-1667.	1650 (1650)	Wing G539; ESTC R29445	18,566	40

is endued with a body like as Beasts are and how shall we discover then whether in such a Vessell there be Wine Beere and not simple water and we cannot prove that there is any more sence in men then in beasts save only by the speech therefore Lovers of vertue you may see that the sole argument to prove ones selfe to be a man is speech the Tongue is the sole instrument which assures by what it utters that a man is reasonable and if that should be taken from him I can hardly finde any other evidence Since its most apparantly true that in the darke we cannot discern whether we are near unto a Beast or a Man for by feeling of him we may be deceived but never by hearing of him speake Consider but the Argument how that we may discerne by the speech not only that its a man but also distinguish of what Nation he is as whether he be a French-man a Spaniard a Dutch-man an English-man and the like You may remember how that in the Gospel a simple Mayden in Pilates house could discover Peter to be a Galilean and this by his speech though he protested and swore the contrary You may all know that not only Nations are distinguished by their speech which is no small benefit in this world to wit the being verst in Languages thereby to discover a Stranger who in all other things can or may distinguish himselfe be it in his cloathes carriage or in his manner of proceedings which he may suit very easily to the humour of the severall Nations he converseth with but its impossible to disguise a mans speech Nay besides this by speech one particular person may be distinguished from another though his features should be by us forgotten yet by speech even at the first meeting he renewes his old acquaintance Speech therefore is the most assuredst marke for that men may be deceived in all other signes Remember the good old Patriarch whose age had bereaved him of his eye sight leaving unto him only the other four sences when he was to give his blessing by Nature due to the first borne unto Jacob who by the counsell of his Mother under-tooke to defraud Esau of his Birth-right Jacob though disguised for to deceive all his Fathers remaining sences yet he could not be defrauded in all for Jacob we read cloathed with his Brothers rayments embalmed by the Lillies and a sweet savouring scent of the Field endeavoured to deceive his scent and thereby to oblige his Father to beleeve that he was Esau Secondly by the taste because he had brought him the savoury meat he delighted in and also by the feeling though the good old man apprehending as it were the deceit said that he might be sure of it My Sonne come neare that I may feele thee and let me try and assure my selfe whether thou art my very Sonne Esau indeed but Jacob having covered his hands with skins and Isaac touching them and finding them to be hairie as Esaus were tooke Jacob to be his eldest Sonne though the good old Patriarch seemed to doubt thereof as he well might and said The hands are indeed Esaus hands but the voyce is Jacobs So that as you see the voyce distinguisheth not only a Socrates from a Plato but likewise it discovereth the disposition and composition of man both in his Physicall humours and in his Morall actions A subtile and a knowing man will discover the disposition of any other nay of any great Prince so soone as he shall have heard him but speake and this farre better then a Phisitian can judge of the constitution of a mans body by the feeling of the pulse as also by mens hand-writing their disposition may be guest at the hand-writing in divers bearing a great resemblance with their minde for that its the Image and representative picture of the voyce or speech But these are the first witnesses by the which the interiour individuall qualities are discovered when a man speaks as well naturally as morally That his discourse be consonant to its subject that his Phrases and termes be proper that his pronountiation be quick slow cleere or obscure as the subject may require as also by his accent manner and the framing of his voyce doubtlesse all these above named particulars may enduce much to the discovering of a mans minde that great Lord and Master before named hath even taught us the same saying that the words which proceed out of the mouth doe denote the interiour good or bad qualities of any man The Naturalists did thinke that only the Ayre and the Water were capable to describe the qualities of such grounds as they past through if the Water passeth through a Mine either of Brimstone Vitrioll or Salt-peeter the Aire when the wind blows will sufficiently denote whence it comes But the Morall Philosophers may object against the Naturall ones that a mans speech doth more assuredly manifest and cleerly declare that which is in the entrailes of mans body and the inward parts of a mans Soule then either the Ayre or the Water doe the inward substance of Mines In man there are severall externall notions and actions which argue either the perfections or imperfections of the body but the speech doth explaine the temper of the Soule Wherefore the speech framed in the mouth of man and proceeding from the Lights and the Stomack is in some kinde both corporall and sensible and in this manner it makes the temper of that body which utters the voyce to be understood But the life of a humane voyce the very Spirituall Soule of that voyce that is to say its sence is partly Spirituall and partly Intelectuall it s that which enters into the pores by permission of the corporall ayre where it remaines and having knockt at the doore and obtained entrance the spirit then of humane speech which is the speeches sence bereaves its selfe of that Corporeall robe and is conveyed unto our intelectuall parts and there manifests it selfe as in a true draught the very being thoughts conceptions desires inclinations and the other Spirituall passions of him that speaketh Speech in a word is the true interpreter and a most certaine witnesse of the Soule which is not to be seene in its selfe being hidden under the clouds of the body but so soone as a man speakes its just like unto Thunder and Lightning that breakes forth The eies of man which give attendance to the knowledge of another man are not those placed in the front of mans aspect but they are his eares on the sides of his head which must serve to discerne him Our eyes may discover unto us our exterior parts in a Looking-glasse but our eares must conduce to the knowledge of those we converse withall Speech is the childe of the Soul its owne first borne conceived in its selfe though it be formed in the mouth of man and it comes not into this world to succeed its Parents but speech

are they strucken with some noyse but that this sence is so powerfull that it formes and communicates both its species and Images unto all the inferiour sences and having once got a footing in the Common-wealth of mans fancy or cogitation it s the sence which moves stirres imbroyles and commands all our passions unto their materiall being and to say more even from their off spring and formall being But on what grounds or consequences doth this little parcell of sence move and stirre all the body since it imployes not it selfe in the body of all Animals as feeling doth Certainely no otherwise but by the speech and by a pronounced discourse and this we ought more to admire that the Soule as substantially intelectuall should only produce though without it selfe Spirituall and intelectuall things and that likewise the Soule which receives all things should only receive proportionable ones as Spirituall accidents but because the Soule in this state only receives by the meanes of the sences that is to say such things which one man may communicate to another for doubtlesse God may agitate immediatly in the Soule of man without the sences All what she receives for her Spirituall food was at first sensible as being made so by its passage through the severall Organs and therefore it must of necessity follow that one Soule agitating towards another and producing some sensible thing must be so Spirituall or approach so neare unto a Spirituall being that it may even reach the Soule and as it were touch it for that it belongeth not to that part which receives for to agitate but only to receive and to suffer Now that which my Soule can produce and forme of it selfe for to agitate towards another Soule during this materiall condition different to that which shall be hereafter of the Spirituall bodies is nothing else but a speech and a well composed discourse Observe I pray and consider what I tell you the Soule doth not agitate towards another but by well speaking for that she cannot doe any other thing One man touching anothers body with his may beget some alteration therein but this happens not unto the Soule one may looke on another mans body but that only terminates it selfe on its superficies but let him doe what he will he can only pretend to agitate on the intelectuall Soule of another by the speech which proceeds from his mouth it s that which shakes a man moves alters changes turnes and windes him and leades him to that which the agitating Soule pretends unto This is that only sence and that only part of the body to wit the mouth which by the Art of well speaking animates and excitates another mans Soule I say not that man is insensible of what he seeth toucheth smells and tastes for I know that man is a sensible Animall and that the Soule which by the meanes of the sences attaineth to the knowledge of things makes use of the severall actions of the sences even for its owne instruction and all those other parcells doe only tend directly immediatly and totally for to move the body but another mans speech and his formed discourse is framed by the Tongue for to expresse the Soules meaning and by its passage through the Eares it tends to informe and instruct the Soule Now if it happens that the bodies be first moved and distempered by the hearing of another mans discourse it is because the Soule being either incitated or appeased by good words doth afterwards by a straiter union and more entire communication between the one and the others Soule and Body reconcile or separate it selfe and hence it proceeds that mans body is sometimes distempered that his blood is over heated that his heart beats and panes and that his Eights do I well beyond measure Finally speech is only proper unto Man and in no wayes unto Beast which argueth that speech is only to expresse the Soule and what regards the Soule instructing the same and nourishing it according to the lesson hereon read by the Master of true Eloquence Jesus Christ I say that lesson which he read to the enemy of Mankinde who willing his great Master to change stones into bread it was answered that Man lived not only by bread but by every word c. and by this terme Man the Soule of man is meant which makes the man Bread is directly and immediatly proper for the bodies subsistance but speech is the substantiall proper and sole food for the Soule and not all kinde of speeches neither but the divine Word that which comes from God which informes us of his Will which instructs us in the knowledge of his Mysteries and serves to conduct us to him And in this manner the Saviour of our Soules and the Master of true Eloquence spake and he spoke not only well but also did well for it is said of his miraculous workes that never any man had cured those that were borne blinde And as concerning his Eloquence we finde thus that never any man spake so well nor in such termes for that they were all words of eternall saving life And since we have now attained to the highest degree of perfection in this Science we may say that well speaking proceeds either from an earnest desire or from an extreame reasonable appetite Man desires to be known for what he is and nothing vexeth him more then that he should be misconstrued or taken for what he is not and hence proceeds the usuall saying What or for whom doe you take me for a Sot a Beast a brutall a Knave or a man bereaved of his sences To be poore and to be thought so sick old or young are things which should not trouble us though its very lawfull for us to desire the contrary as to wish for meanes without superflulty as for to be poore or rich in health or sicknesse those are things which concerne the exteriour our interiour is that which troubles us Nature hath given unto man and placed in man no other signe nor a more certaine proofe of his being a man then that amongst men he is able to discourse The Beasts they goe gnaw chew eate run see and the like and some labour with their bodies since we make use of them to Till our grounds carriages and such like actions and functions in the which they excell and farre surpasse men For the Eagle hath a more sharpe eye and excels in sight a Hound a stronger scent a Cat a more subtile eare and so surpasseth man in hearing and the like Man he only speakes the Beasts have a kinde of a feigned naturall voyce and understand one another each in their severall kinds Parets and such like will by Art utter some words and not by reason for that speech appertaines only to God from whom we received it and to the intelectuall creatures as to Angels and unto men yet its disputable whether there be a Spirituall and intelectuall reason in man for that man