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
A60947	A sermon preached at the Cathedral Church of St. Paul, Novemb. 9, 1662 by Robert Smith.	South, Robert, 1634-1716.	1663 (1663)	Wing S4738; ESTC R24563	14,746	48

vital heat from the burnings of a fever Then for the contrary Passion of Hatred This we know is the Passion of defiance and there is a kind of a versation and hostility included in its very essence and being But then if there could have been hatred in the world when there was scarce any thing odious it would have acted within the compasse of its proper object Like Aloes bitter indeed but wholsome There would have been no rancour no hatred of our Brother An innocent nature could hate nothing that was innocent In a word so great is the commutation that the Soul then hated onely that which now onely it loves that is Sin And if we may bring Anger under this head as being according to some a transient hatred or at least very like it This also as unruly as now it is yet then it vented it self by the measures of reason There was no such thing as the transports of malice or the violences of revenge no rendring evill for evill when evil was truly a non entity and no where to be found Anger then was like the sword of Justice keen but innocent and righteous It did not act like fury and then call it self zeal It alwayes espoused Gods honour nor ever kindled upon any thing but in order to a Sacrifice It sparkled like the coal upon the Altar with the fervours of piety the heats of devotion the sallies and vibrations of an harmlesse activity In the next place for the lightsome Passion of Joy It was not that which now often usurpes this name that trivial vanishing superficial thing that onely gilds the apprehension and playes upon the surface of the Soul It was not the meer crackling of thorns a suddain blase of the Spirits the exultation of a tickled fancy or a pleased appetite Joy was then a masculine and a severe thing the recreation of the Judgment the Jubilee of reason it was the result of a real good sutably applyed It commenced upon the solidities of Truth and the substance of fruition It did not run out in voice or undecent Eruptions but filled the Soul as God does the Universe silently and without noise It was refreshing but composed like the pleasantnesse of youth tempered with the gravity of age or the mirth of a festival managed with the silence of contemplation And on the other side for Sorrow Had any losse or disaster made but room for grief it would have moved according to the severe allowances of Prudence and the proportions of the provocation It would not have sallyed out into complaint or loudnesse nor spread it self upon the face and writ sad stories upon the forehead No wringing of the hands knocking the breast or wishing ones self unborn all which are but the ceremonies of sorrow the pomp and ostentation of an effeminate grief which speak not so much the greatnesse of the misery as the smalnesse of the mind Tears may spoil the eyes but not wash away the affliction Sighs may exhaust the man but not eject the burthen Sorrow then would have been as silent as Thought as severe as Philosophy It would have rested in inward sences tacit dislikes and the whole scene of it been transacted in sad and silent reflections Then again for Hope Though indeed the fulnesse and affluence of mans enjoyments in the state of Innocence might seem to leave no place for hope in respect of any further addition but onely of the prorogation and future continuance of what already he possessed Yet doubtlesse God who made no faculty but also provided it with a proper object upon which it might exercise and lay out it self even in its greatest innocence did then exercise mans hopes with the expectations of a better Paradise or a more intimate admission to himself For it is not imaginable that Adam could fix upon such poor thin enjoyments as riches pleasure and the gayeties of an animal life Hope indeed was alwayes the Anchor of the Soul yet certainly it was not to catch or fasten upon such mud And if as the Apostle sayes no man hopes for that which he sees much lesse could Adam then hope for such things as he saw through And lastly for the affection of fear It was then the instrument of caution not of anxiety a guard and not a torment to the breast that had it It is now indeed an unhappiness the disease of the Soul it flies at a shadow and makes more dangers then it avoids it weakens the Judgement and betrayes the succours of reason So hard is it to tremble and not to erre and to hit the mark with a shaking hand Then it fixed upon him that is onely to be feared God and yet with a filial fear which at the same time both fears and loves It was awe without amazement dread without distraction There was then a beauty even in this very palenesse It was the colour of devotion giving a lustre to reverence and a glosse to humility Thus did the Passions then act without any of their present jarres combats or repugnances all moving with the beauty of uniformity and the stilnesse of composure Like a well-governed Army not for fighting but for rank and order I confesse the Scripture does not expresly attribute these several endowments to Adam in his first estate But all that I have said and much more may be drawn out of that short Aphorisme God made man upright Eccles. 7. 29. And since the opposite Weaknesses now infest the nature of Man faln if we will be true to the rule of contraries we must conclude that those perfections were the lot of man innocent Now from this so exact and regular composure of the faculties all moving in their due place each striking in its proper time there arose by natural consequence the crowning perfection of all A good Conscience For as in the Body when the principal parts as the Heart and Liver do ●heir offices and all the inferiour smaller vessels act orderly and duly there arises a sweet enjoyment upon the whole which we call Health So in the Soul when the supreme faculties of the Will and U●derstanding move regularly the inferiour Passions and Affections following there arises a serenity and complacency upon the whole Soul infinitely beyond the greatest bodily pleasures the highest quintessence and Elixars of worldly delights There is in this case a kind of fragrancy and spiritual perfume upon the Conscience much like what Isaac spoke of his sons garments That the scent of them was like the smell of a field which the Lord had blessed Such a freshnesse and flavour is there upon the Soul when daily watered with the actions of a vertuous life Whatsoever is pure is also pleasant Having thus surveyed the Image of God in the Soul of Man we are not to omit now those characters of Majesty that God imprinted upon the Body He drew some traces of his Image upon this also as much as a spiritual Substance could be pictured upon a