Selected quad for the lemma: soul_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
soul_n	believe_v	faith_n	save_v	4,850	5	7.0416	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A31106	The learned man defended and reform'd a discourse of singular politeness and elocution, seasonably asserting the right of the muses, in opposition to the many enemies which in this age Learning meets with, and more especially those two, Ignorance and Vice : in two parts / written in Italian by the happy pen of P. Daniel Bartolus, S.J. ; Englished by Thomas Salusbury ; with two tables, one general, the other alphabetical.; Dell'huomo di lettere difeso et emendato. English	Bartoli, Daniello, 1608-1685.; Salusbury, Thomas.	1660 (1660)	Wing B988; ESTC R9064	173,867	431

the edg of their Wits ma●gre the impossibility would penetrate to the very Center of Verity see her in her self unveiled and naked They have scarce a mouth to suck the milk of Faith and yet they will gnaw the bones and take thence the marrow As if they already understood that which Nature hath of intelligible so that nothing rests for them to penetrate but only the obscure mysteries of Faith They would be Hercules's that having seen and conquered the Sea Land and Hell it self they might say Per domita tellus tumida cesserunt freta Inferna nostros regna sensere impetus Immune coelum est Dignus Alcidae labor In alta mundi spatia sublimis ferar Petatur aether But whilst they raise themselves on tip-toe and stretch out their wings to flie how seasonable would it be for one to hint to them the much that they attempt and the little that they atchieve For one to whisper in their ears what the Womā of Samaria said to Christ. Domine neque in quo haurias habes puteus altus est Before you aspire to greater matters answer to the question made you by St. Jerome Why the Elephants that are as it were so many Mountains of flesh have onely four feet on which they rest the immeasurable masses of their huge bodies and the Louse which is but a living Point hath six You will confesse you know not this which if you did you knew just nothing and will you pretend to understand that which even that man is not able to understand who understands all things At the first step you take in the pursuit of intelligible things you stumble with Thales into a ditch and would you attein to the sight of that which so far surmounts the Stars How opposite to you would the correction be which Zeno the Stoick gave to a conceited young Fellow that had as little wit in his head as hair on his face and demanded his answer to things of which he was not able to understand the demand The Phylosopher made him set a Looking-glasse before him and then whispered in his ear The demand you make and the question you ask are worthy of this beard Your Wit in comparison of that of the Great Augustine is but as a Grashopper confronted to a Horse and do you pretend to couch the lance and hit the mark when he withdraws and presumes not to essay it Yea as it were slinging himself with that Phylosopher into the Sea and saying O abysse tu me cape quia te ipse non capio he an hundred times protesteth in his writings to know nothing and that he knew not how to know and goes on saying Nescio non erubesco consiteri me nescire quod nescio And how dare you open your mouth or exalt your voice to contradict and question that to which for this sixteen Ages the Pens of a world of Doctors the Blood of a world of Martyrs the consent of so many Nations the Testimony of so many Miracles have subscribed and ratified With the Rush-candle of your Dim understanding will you pretend to examine the light of the Sun Cannot the Wisedom of God your Master do as much with you as that of Pythagoras with his Scholars Nobis curiositate opus non est post Christum Jesum nec inquisitione post Evangelium Others there are as vile as obstinate that swearing in verba magistri they take the Texts of some Ancient Phylosophers for Sacraments and his Sentences for Oracles and so far confesse Christ as he doth not contradict Aristotle or Plato Thus they hold the Gospel and Phylosophy in equilibrium in an equal poise of belief Quid Athenis Hierosolymis Quid Academiae Ecclesie Nostra institutio de porticu Solomonis Viderint qui Stoicum Platonicum Dialecticum Christianum pr●tulerunt Even at this day the Church bewails and shall to the end of the World complain of the detriments done her by the prophane and idle Wit of the Age and by the Ancient Writers of the World Fathers of tenebrosity and Masters of millions of errours to whom she may confirm the Title conferred on them by Tertullian of Patriarchas Haereticorum How much mischief did Plato in the first Ages of the Church too much read too much believed and so made as the same Tertullian speaks Haeresum Condimentarium He instanceth passing by all the rest since that he alone serves for all in unfortunate Origen that of an Eagle which he had been accustomed to fix his eyes on the Sun of Christian Prudence and to draw thence lights of sublimest Truths was transformed into a Batt admiring a few glimmering rayes of light mixed with many umbrages of ignorance and errour and became so great a Platonick that he in the end ceased to be a Catholick losing the Truth in Fables and the Faith in Phylosophy and that same man whose breast had been kissed tamquam Spiritus Sancti coelestis sapientiae templum became Master of a School of Errours and Reader of the blind and so madly did he talk that as before Ubi benè nemo melius so after Ubi male nemo pejus What infinite mischief even at this day doth that Struendi destruendi artifex versipellis Aristotle believed the Authom of the mortality of the Soul which in one word is as much as to say Destroyer of the Faith and Father of those that live without the Souls of Men the life of Beasts How many of those whom he hath inchanted Qui ni●il aliud quàm Aristotelem ructant hold only those points of Faith for certain that accord with the Oracles of Peripatus as if Religion were a Grain to be gathered out of the Chaff of humane Phylosophy and not a Bread of life descended from Heaven to the end that upon the tasting of its sweetnesse we might spit out the husks qu●e medullam non habent nec possunt nutrire discentium populos sed de inanibus sti pulis conteruntur Those are Frogs saith Augustine Ranae damantes paludibus lim●sis quae strepitum habere possient doctrinam verae sapientiae insinuare non possunt Now whilst the Heavens are open and you hear the Father from thence pointing with his finger to the Word his Son to say Ipsum audite will you lend one eye to Christ and the other to Aristotle or Plato Coelum tonat ta●eant Ran● where Christ teacheth and in him Truth or rather he as Truth it self revealed Wisdome is dumbe and the Phylosophy of the World speechlesse phylosophia nostra Christus est SELF-DECEIT The folly of such as pretend to study little and know much IT is not the opinion of Hyppocrates only nor of Aristotle and Theophrastus but it is the common vogue and concordant complaint of all the World That heaven hath been sparing to us of that time whereof it hath been so prodigal to Stags

Jupiter of that glory which is the proper and legitimate reward of the labours of Heroick VVits you must promise to your selves no other share than the least I mean that of the vulgar or of the vicious in as much as men of wisdome and judegment to whose eares Soloecismus magnus vitium est turpe quid narrare will rather abominate you as cankers of civil conversation and wholsom customes nor will the misimployed virtue of your VVits appear otherwise to them than the immeasurable but impious strength of Giants who are not commended as mighty because they can dig up Mountains and heap thē a top of one another but are condemned as irreligious because they therewith pretended to assault Heaven and pull Jupiter out of his Throne But if nothing else will perswade you behold God descending to the uncleanness of a Stable to the miseries of poverty to the inconveniences of obscurity to the scorns of mockers to the calumny of detractors to the sale of a slave to the condemnation of a Criminal to the death of a Thief All blisters under the scourges all blood amidst the thorns all confusion in his nakednesse all anguish on the Crosse Now set him before you and ask him for whom he took so long a voyage and at so long stages as from Heaven to Calvary For whom he dispended so many teares so much sweat and blood Had this noble Merchant in all this a design of other gain than of Soules Pretendeth he any other from us requested he any other of his Father than to have us for his imitators in life and companions in glory Now put your selves in competition with God and behold the disproportionate unworthinesse of this comparison He to save Soules did what he could you what you know to damn them What prognostications make you of your selves What faces will you have to appear before your Judg as guilty whilest that as many as have been lost by your means and in the Volumes of ages to come shall be shewn after these to have perished through your occasion shall exalt their horrid yellings from the deepest pit of Hell against you What defence will you have for your selves being to answer for the crimes of others howbeit they are not so much others as your own since you laid the stumbling-blocks to those fals you sowed the seed to those fruits of Death There is not that man living on the earth that Lucifer beholds with a better eye and observes and preserves with greater care than he that busieth himself in infusing from his brain into the golden Cup of an Ingenious Book the pest of error or poyson of impure Poetry One of these alone sufficeth to ease half the Devils of the trouble of tempting for a mischievous Book contervailes a hundred Devils Here Behemoth sleepeth in secreto calami in locis humentibus neither is there any necessity of his contributing to the fall of men where the way is so glib and slippery the feet easily slide and the supports deceive them Tymon the Athenian hated all men he loved one onely Alcibiades but to love him was to hate all because he fore-saw by his inclinations that he would be the ruin of many and should become a disturber of all Greece And those true Misanthropii there below if there be any men that they hug as friends and imbrace as dear unto them they are those that with Books of immortal duration and mortal operation are to fight for many ages against I leaven to expugne honesty in many brests and to enrich their kingdom with many Souls These Truths discerned with the lights of reason and faith by a famous Poet as I hear from a person of his familiar acquaintance they made him often-times startle for horrour and almost swound for grief and so far transported him that he took up the Book which he himself had composed to behold it Tanquam Orbis Terrarum Pha●tontem as Tyberius called Caligula whence as having merited a flash of lightning he sentenced it to the flames But no sooner did he reach out his hand to cast it into the fire but he pulled it in with occult violence of compassion Love then bringing to his mind the cold and tedlous nights of those seven years watching which he spent in writing it the great labours of the wit which there had exprest the quintescence of its Art the harms of his impaired health enfeebled and worn away by the file of continual study so that there was not therein a syllable or verse that did not cost him some part of his life The publick desire of the World longing to see it The glory which the merit of a Work of that singular Nature did promise him Alas These were Spels which shook his hand stupified his arm and perplexed his heart whereupon he repented altering his purpose and condemned himself of cruelty and credulity and in a posture as if he would implore mercy and pardon of his Book he kissed it hugged it to his breast and to comfort it after the fright of the fire he promised it as before that it should be published to the light God keep you that you may never be the Father of such a like Book Albeit you discern its malevolent inclination and infamous dispositions yet to strangle it with your own hand to tear it in pieces to consume it in the flames will be an enterprize of that difficulty as if you were with your own hand to slay a Son and to rip his Soul out of his heart with your own knife and the same said Origens Master in Stromati Libri sunt filii animorum The knowledg and fore-sight that the publishing it it print would be to the prejudice of many and perdition of your selves as a Man as a Christian will sometimes infuse horrour into the mind and chilnesse into the heart and you will repent to have done that which cost you so many sighs so many toils But in Conclusion this shall convert to that Remorse of Caesars conscience upon the Banks of Rubicon You will strive to overcome God and your selves and slightly over-passing the inconveniences of others or your selves you will proceed with a resolute Jacta est alea. For my part if two spectacles should offer themselves to my view on the one hand aged Abraham binding his only Isaack as a victime upon the Altar with a hand as stedfast as his heart was intrepidable and the fire put to the wood of the Sacrifice and the hand up to fetch the blow upō the throat of the innocent Son without either by the shivering of the arm or altering of his countenance or bedewing of his eyes giving the least symptomes of a discomposed mind applying himself with such intensenesse to his Priestly Office as if he had forgot his paternal relation or else if he had the affectionate resentments of a Father it was with more emulation than compassion of his Son that he slue although

the Features and tempers of some few ingenious persons than to the universal occult causes of the Wit have made the faces of a few the common Index of all in so much that Porta as if he were the Alcibiades from whom we must take the features of a true Mercury coppying himself framed from his particular Indices the universal and almost only conjecture of an excellent VVit whence it is that it proves so fallacious to divine from the visage constitution and lineaments of the Body of the immensity subtilty vivacity and profundity of a VVit I will here recite but without much troubling my self with their confutation the more common symptomes given of this matter by the Professors of Physiognomy And first The Platonists deny that Beauty of Mind and deformity of Body can subsist together in one and the same man That Trine of Venus with the Moon which is the seal wherewith the Stars mark the most lovely faces that it may have consonance with numbers they contemper the Mind and accord it to the motion of the first Mind Pythagoras that Soul of Light was so fair in his features that his Scholars some called him others believed him Apollo in the disguise of Pythagoras or Pythagoras coppied from Apollo Nor doth there want a reason for the same For as much as beauty is no other than a certain Flower that is produced by the Soul as a buried seed upon this ground of the Body Likewise the Sun if a Cloud cover it it shineth through it with its more subtle Rayes and renders it so glorious that it no longer resembleth a vapour extracted from the Earth sordid and obscure but flaming Gold and as it were another Sun No otherwise a Soul that is a Sun of light within the Cloud of the Body that covers and conceals it shineth through it with the rayes of its beauty so that it renders that also beyond measure beautiful and this is that which Plotonus calls the Dominion that Form hath over Matter VVhich if it should be granted that Souls come only into Bodies resembling them and onely tye this knot of strict amity there where there is exact similitude who but sees that a beautiful Soul cannot then unite it self to a deformed Body Nor availeth it to tell them of Aesop born if ever any was with the Moon in the Nodes that he was a Thersytes Crates no Citizen of Thebes but a Monster of Affrick of Socrates so ill-furnisht with beauty yea of so grosse a stamp that Sophyrus the Physiognomer gave him for the very Idea of one stupid and blockish whom Alcibiades called a Sylenus thereby declaring him without half Beast within more than Man and Theodorus describing in Theectetus a Youth of most fortunate VVit speaking with the same Socrates could tell him Non est pulcher similis tui est simo naso prominentibus oculis quamvis minus ille quam tu in his modum excedat They deny that such deformity in them was the intention of Nature but the mistake of Chance not the defect of Form but the fault of disobedient Matter But if that be so the Women have therein great advantage to whom Beauty was given for a Dowry and we see that it is Natures continual care to work that soft and morbid Earth so that she may therein plant this flower the more succesfully And yet through the subjection to which they were condemned they have as little Judgment in their heads as they have much of handsomnesse in their faces VVhence Aesops Fox may say of the most of them as he said of the Marble head of a very lovely fac'd Statue O beautiful but brainless head And really if we observe experience it will be obvious that Nature is not oblieged to these Laws of setting Pearls only in Gold and of putting VVits of excellent Sapience only in Bodies of exquisite Beauty Potest ingenium fortissimum ac beatissimum sub qualibet cute latere Potest ex casa vir maguns exire Potest ex deformi vilique corpusculo formosus animus ac magnus Rural Limbs oft-times cover most polite VVits Most amiable Minds lie under rugged skins as He u●der the dreadful skin of the Menean Lion Galba the Orator appeared an inform'd lump of stone but within had a Golden vein of precious and shining VVit Whereupon M. Lullius scoffing of him was wont to say Ingenium Galbum malè habitat Thus many others of whom it would be too tedious to speak particularly have been so deform'd but so ingenious that it seem'd that in them as in the Adamant or Magnet beauty of Mind and uncomelinesse of Body went hand in hand Others again there are that measure the grandure of the VVit by the bulk of the Head and believe that that cannot be a great Intelligence that hath not a great Sphere They comprehend not how a small head becometh a womb able to conceive a Great Pallas how a Giant-like Ingenuity can comprise it self within the narrow neich of a little Scul They know not how that the Mind is the Center of the Head and the Center doth not increase by the bignesse of the Circle The eye is it any more than a drop of Chrystal and hath it not in such smalnesse a concave so capacious that by the gate of a pupil it receiveth without confusion of it half a VVold Parvula sic totum pervisit pupula caelum Quoque vident oculi minimum est cum maxima cernant It often happens that as a little Heart naturally includes a great Courage so in a Head of a small bulk a Mind of great understanding is comprised Others argue from the palure of the face as from ashes the fire of a Spiritely VVit and thus Nazianzen calleth Palidness Pulchrum sublimium virorum slorem And reason seemeth to perswade as much for that the very best of the blood is exhausted in the operations of the Mind and the face thereby left ex-sanguate and discoloured Therefore the Star of Saturn the Father of profound thoughts beareth in a half-extinguish'd light his face as it were meagre and palid Many say that by the eyes sparkling in the day and glittering in the night they can tell which are the true Palladian Bats Others there are who in confused Characters seem to read the Velocity of VVits whose fancies whilst the hand with the slight of the Pen cannot follow it comes to passe that it ill makes the letters cuts off the words and confounds the sense Thus the speedest beasts imprint the most informed tracks whilst on the contrary the slow-moving Oxe makes his steps with patience and leasurely formeth his tracks one by one But I undertook not to relate much lesse to refute all the symptoms from which VVit is argued by these subtle Diviners the sholders and neck dry and lean the temper of the ●lesh morbidly moulded the fore-head ample the skin thin and delicate the voice in a mean between