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	part_n	4,570	5	4.8992	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A14278	Ionah's contestation about his gourd In a sermon deliuered at Pauls Crosse. Septemb. 19. 1624. By R.V. preacher of Gods Word.	Vase, Robert.	1625 (1625)	STC 24594; ESTC S119027	48,155	72

shadowes clearely be chaced away 3. Particular Anger in generall may bee defined a commotion of the minde for some supposed evill ioyned with an appetite of revenge Let the parts be examined I say first a commotion for that it is not a simple affection but compounded of hate or mislike and hope hate for some conceived iniury hope to be revenged vpon the iniurer yea it drawes the whole man into commotion the head deviseth the hand acteth the feete cannot abide in one place but runne the paths of destruction all the inward powers are like wise troubled our love perplext feare confused desires inflamed our reason peruerted and the whole man doth suffer paine together with the passion and is disordered Therefore not vnfitly doe I call it a commotion So also is it a commotion of the minde not of the humor or complexions principall it being the iudgement of Divines so likewise of true Phylosopy that the passions may bee occasioned from the divers temperatures of the body but doe proceede principally from the disposition of the divine soule according to the truth of this principle that the soule is the prime moover in the body and it were a thing monstrous and absurd to affirme that the humours of the body have any power over the soule to worke vpon it contrary to its immortall and impassible nature impassible of any power save onely from that hand which made and infused it Besides many arguments tending to which purpose receiue this one for all namely that two the most principall affections gouerning in this life loue and ioy are not determined together with the ending of the story of our dayes but doe accompany the soule and are inherent in the same after as without the expression of which two there can bee no happinesse a cleare euidence that both the soule was the prime moover while it dwelt in the body so that it doth retaine the same power and that in a more noble kinde when it is without the body I adde this moreover that it ariseth from some supposed evill For there is not alwayes a reall and subsisting cause of our anger The Pope was angry for his Peacocke the Pope was angry for his Porke and wee are often angry with our very shadowes And lastly I say ioyned with an appetite of reuenge and therefore wee see commonly at the first apprehension of any wrong that the blood doeth recoyle vnto the heart and by and by into the face as a Blood-hound or Mastiffe to flie into the face of the iniurer Among all the passions by God planted in the nature of man there is none more violent then that of anger and for this cause truely because wee are by nature more impatient of euill then we are coueting of good made senselesse sometimes through the cloying excesse of present delights but too quicke and sensible enough euen of the least supposed euill where against anger doeth chiefely bend its force It is nourished with the most bitter humour a bagge of gall hath angers food it feedeth on the same with greedines yet without all delight and thirsteth after humane blood It is a Serpent that eateth out her owne bowels a wilde beast that scorneth to bee tamed a sacke full of poison a fire pent vp within the bones a flame when it breaketh out to consume others It is a sickenesse of the Soule a Frenzy a Fury a Madnesse Ora tument ira nigrescunt sanguine venae Lumina Gorgonia saevius angue micant The lips swell the blood turnes blacke within the veines The eyes more firie red then are Gorgonian Snakes What have not Poets and heathen Moralists written in the reproach and dispraise of anger Let him that is angry before hee strike his fellow behold his owne countenance in the glasse and then let him beare his anger first which hath thus transformed and disfigured him Notwithstanding hee who hath placed the sand a bound for the sea that intractible and foming Element who hath taught the Vnicorne to abide by his crib hee doeth nurture Beares and teach young Lyons to seeke vnto him for their prey Woolues and Badgers are his obedient slaues Yea the poison of Aspes Scorpions and Toades are tempered by his great hand to the common good of the generall body his hand hath also tempered the passion of anger to the good of the lesser body man-kinde I hold not with the Stoickes who hold a vacuitie of passions Christ our righteousnes was angry sometimes when he lived vpon earth as also he wanted not any other the affections griefe ioy c. In heaven there shall bee perfect peace and ioy without interruption and I see there no cause of anger As the intrailes therefore of the beasts vnder the Law were exempted from the sacrifice so the spleene and gall of our natures which serue here onely to feed our male contented passions shall be exempted it may bee or left at the bottome of the hill when wee ascend that holy Mount which reacheth above the cloudes and the Citie which is the mother of vs all But in the terrene condition of ours so throughly seasoned with euils the onely true obiects of anger God hath seated it among the other affections of the minde as not onely vsefull but necessary in this life and it is that to the soule which the Nerue is to the body a whetstone of fortitude a spurre to vertue and honourable actions Among all the other parts therefore before mentioned in angers description let vs take into a little further view the obiect whereupon it is bent and concerning which it is to be directed The onely obiect of anger is evill whether reall or apparant but most truely reall and therefore Ionah here was much mistaken in that he made God the obiect of his anger who is goodnesse it selfe Others have divided anger according to the obiects into anger inhumane as to be savage against kinde and kindred madde as that of Balaams to be angry with his Asse senselesse as that of Xerxes to bee angry with the Mountaine Aethos to be angry with the River Hellespont I affirme that evill is the onely obiect of anger and is in our selues or others First for our selues for there is a time when wee ought to be angry with our selues An old man there was once heard chiding hee was asked with whom with a certaine old man quoth he who weareth gray-haires but wanteth vnderstanding And so Plato vpon a time went in hast to beate his seruant and taking the scourge of correction in his hand hee stood still for a good space with his hand lifted vp and in the end spake thus exigo paenas ab irato I chastise quoth he my owne anger Thus anger rightly bestowed against our selues the Apostle doeth commend in the 7. Chap. the 2 Epistle to the Corinthians as a noble branch of repentance or godly sorrow For the same that yee sorrowed after a godly sorrow saith hee among other fruites what