Selected quad for the lemma: soul_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
soul_n	bless_v	lord_n	name_n	9,330	5	6.2154	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A62994	Atheismus vapulans, or, A treatise against atheism, rationally confuting the atheists of these times by Will. Towers ... Polytheismus vapulans, or, There is but one God.	Towers, William, 1617?-1666.; Towers, William, 1617?-1666. Polytheismus vapulans.	1654 (1654)	Wing T1959; ESTC R23437	141,181	385

put him off to another sheet and let us once more return to our own our more enlightned David and cry out with him Let Heaven and Earth praise the Lord Ps 69.34 let us acknowledge that they do so by exhibiting Copious Matter of Divine Praise to every eye that beholds them let us apply that of David once again and call upon that other Heaven our Soul within us Ps 103.1 which came from thence Bless the Lord O my Soul and all that is within me bless his holy Name and upon that other Earth our Flesh about us which was made of it that our very Soul may worship Him and our very Body all the outward works of our Lives testifie to Him to our Selves and to the World that we Believe him to be that we Believe in him according to his Commands upon us that we Magnifie him for his Goodness to us 28. Hitherto I have with Sadness enough but that scarce any Sadness can be enough that such Times as these force such a Calling as ours to Prove such a Truth as this evinc'd such a Fundamental Truth without which there can be no Truth as well as no Salvation that there Is a God by the Testimony of Heaven and Earth of Man and of all the Inferiour Creatures and Inferiour Principles resulting from these which by some who have the Shape of Men and the Contradiction of there is nothing to Compare them to but Themselves are more Believ'd and Betroth'd Truths than that Principle of Principles as well as Being of Beings that there is a God 29. I go on to Confirm this Truth by Nature with the Countenance which those Spiritual Men the Fathers who have had an Oa● in the same Boat and that more Spiritual Man the Apostle St. Paul whose Example is my Just Warrant and the general sense and purpose of the Scriptures of God which make Them and Him to be Spiritual Men do shew to this kind of Argument 30. In his He●●mer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saies St. Basil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The whole World take it in its Latitude and full Comprehension as it is made up of Both Globes is a School which does Instruct and Discipline us in the Knowledge of God So that in the sense of that holy Father we have not done amiss to prove a God by the Testimony of the Wor●d the witness-bearing of Heaven and Earth 31. Facil ùs credas Prophetiae Discipulus Naturae 〈◊〉 Resur●ect saies Tertullian we shall the more easily be induc'd to believe the Old and New Testament the Prophecy and Gospel if we have first been the Disciples of Nature and study'd those Lectures which she has read to us in this Nether Orb the VVorld Below so that in the sense of that Pious Father we are much Excusable in drawing arguments through the whole Map of the Earth to Convince a God though we cannot choose but be sorry that Ortelius who was never till now fit to be quoted in Divinity is now fit all over 32. St. Bernard saies that he had Nullos aliquando Magistros nisi Quercus Fagos no other Masters and Tutors in Divinity for some space of time than the Oken and the Beechen Trees and yet these Dumb Masters these Un-mov'd Tutors who were not more Ignorant in Themselves than an occasion of Knowingness to him though no Preacher were clos'd up in the Hollow of the Trees even these could Teach him that there is a God so that in the sense of that humble Father we have un-heretically submitted to ask Counsel of the Meanest Creatures and to Learn ●●e Power of God from the very Feebleness of Frogs and Mice 33. And though Irenaeus twenty years Elder than the Eldest of these hath said Deus sine Deo non cognoscitur that as we cannot see the Sun L. 4. advers Haer. c. 14. Sicut Oculus Luce nos tantùm suâ sed Solu Ipsum Luce solem conspicit Idemque qui Videtur Visum facit Grot. Silv. l. 1. Eucharist but by the * Light of the Sun so without God we cannot Know God yet that may be either Cum Favore understood that we cannot know God at all not Confusedly not Remotely by any by all of the Creatures unless we see the Power and VVisdome of God in the Order and Disposition of Every of them or else Rigidly that we cannot Savingly know God without the more Especial Light of his own Word and Gospel and then the Inference will be that he that does not know God at all not so much as by the Creatures is without God in this World without the Acknowledgement of him Natura Humana nec Rationem nec Orationem De Diis suscipere potest sine Diis Iamblicus c. 26. not without the Subsistence by him He that does not know God savingly not so much as by his VVord shall be without God in the Other VVorld without the Benefit and Mercy of God unless a Metaphysical Benefit a meer Notional Mercy to Be though in Torments not without the Severity and Judgement of God All this it argues but it argues not at all that God Himself Is Not no more than we may conclude there is no VVealth in the VVomb of the Sea as indeed in some sense there is not if it be either Vse or Possession and not a Bare Being which does dare esse to Wealth because we do not know what Jewels are bred or what Gold has been cast away in the Bowels of the Main 34. To all these let me adde that Axiom of the Schools Media Perfecta and quae-Ordinantur that as all the Means which God hath ordain'd are Compleat and Perfect to the Production of that Effect for which God ordain'd them so the Chain of Causes the Scale the Motion the End the Inclination of Creatures the whole VVorld and every part of it are Joyntly and Severally Perfect and Sufficient Means whereby to know a God * Est quaedam Imperfecta Perfectio at sciat Homo se non esse Perfectum in hac Vita Primasius in Col. c. 1. in Fine Imperfectly and let none suspect he stumbles at a Contradiction in the repugnancy of those two words for is there not a Distinction of Aquinas Perfectio in Viâ Perfectio in Patriâ and is not that in Via an Imperfection if compar'd to that in Patria at least that He Is fince they were never ordain'd to reach out to us any further and more Clear Distinct and Exact Knowledge of God though they will not enough speak All the Praises of the Almighty yet even They will enough stop the Mouth of the Atheist and put his Lying Lips to silence Ps 31.18 which speak Derogatory and Blasphemous things Proudly and Disdainfully against the Righteous Judge of all the Earth 35. And above all these let me adde that Paul and Barnabas us'd the like Natural Argument to prove the Invisible God and if you weigh the

who do it not from whom by such a Continu'd Omission she may hope that in time they may forget they ever were Commanded to call upon God onely for by this as God is in himself so we acknowledge him to be our God our God in that we pray to him and our God in that we pray as he hath commanded us and is not this Treason against the Divine Majestie when by our Disloyal Prayers we give those Acknowledgements to another whereby he that did make and should rule us is testify'd to be our God and our King does not this seem to make him either a Nescient God that cannot understand our Requests unless they are convey'd to him through the Intercession of others or else a Proud God that will not admit of an Immediate Access unto himself as if he that humbleth himself to behold the things that are in Heaven and in Earth Ps 113.6 would for all that take so much State upon him as not to take notice of the Best things that are in Earth and Heaven besides those things which are in God himself and which are God himself Humble and Faithfull Prayer God hath never told us that Saimt or Angel does hear the words of our Lips if any of them do this at any time yet who can tell that this or that Saint or Angel does hear at this time when that Letany is pray'd Holy Mary Manual pag. 422. Pray for us St. Michael Pray St. Gabriel Pray St. Raphael Pray And not onely St. John and St. Peter and St. Paul Pray but St. Agnes and St. Cecily and St. Anastasia Pray nay when some pray to this or that Forged Saint which are so far from being now in Heaven that we have no assurance they ever were on Earth Yet for those Real and Un-doubted Saints far be it from me to fasten a Shame upon any of them whom God hath Glorify'd I onely wish they may not Rival their God in Honour and I am sure themselves wish the same with me nor be over-charg'd with Reverence more than themselves Desire or God Appoints who can tell that their Present Employment when Busy Man invokes them is not design'd to them by their God elswhere and then take we heed that we do not apply that Ubiquitariness to be Everywhere at once which is properly attributed to God to Saint or Angel but then for the especial part of Prayer that of the Heart without which the Lips do onely Mutter they do not Pray and that of the Heart onely if the Heart prays to Saint or Angel does not that Heart make Saint or Angel God though unmeaningly whose Property alone it is to search the Heart Rom. 8.27 and the Reins Deos qui Colit Ille Facit Martial He that worships Religiously makes that a God which he Ignorantly Worships and Prayer is an Especial part of Worship and that of the Heart an Especial part of Prayer And if Any thing else but God must be Religiously Invok'd if any thing else but God can pry into the Hearts notwithstanding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 does acknowledge that he can do it and 〈◊〉 Act. 1.24 that he onely Thou Lord which knowest the Hearts how little Honour is there of which we leave God the Sole Proprietary though the Angels and Saints in Heaven know themselves cannot honour him enough much less we if as From us and To us we may invoke others besides God others besides God may search into our Hearts and what though they of Rome often say and often in a day and in that Variation throughout those three Creeds the Apostolical as Text the Nicene and Athanasian as Commentary and perhaps in one more and larger than all these the Tridentine all the Deliberations and Conclusions of that Councel being sworn to as if they were all one Creed that they Believe in God Almighty the Maker of Heaven and Earth of all things Visible and Invisible that they worship God in Trinity and Trinity in Vnity yet whil'st they worship Saints and Angels too and imbase the Honour of God down to them in their several Confessions of Faith they do not what they say they do but rather acknowledge what they ought to do entirely to worship God which it is the whole purpose of this Discourse to Argue and Perswade and upon the Knees of my Soul to Beseech them to do I shall conclude with that Advice of holy David Give unto the Lord 1 Chron. 16.28 29. ye Kinreds of the People give unto the Lord Glory and Strength Give unto the Lord the Glory due unto his Name even this Come before him Worship the Lord in the Beauty of Holiness To worship any else Religiously is to Rob God of his due it is unbeauteous altogether deformed in his Eyes and in the Eyes of all his Saints and Angels Therefore onely To him who is the Blessed 1 Tim. 6.16 Rev. 15.4 and onely Potentate To him who is Onely Holy To God Onely Wise Be Honour and Power Everlasting Rom. 16.25 Be Glory through Jesus Christ for ever Amen APOSTROPHE To my Honour'd Patron The LORD TRACY My good Lord HOW your Noble self and my other dear Lord Newport will excuse me to both of whom I have not perform'd all that I have promis'd to either though as to me the Performances of both your Lordships have exceeded the Reality of your own and the Vanity of other mens Promises which were spoke into the Air and writ upon the Water I cannot tell and I have but these two empty Reliefs that my Breach is but a Delay Et mea sit solo Tempore lapsa Fides And that there is less of Affliction to either of your Honours whil'st such Trifles as these do less swell and perhaps a little more consideration may make amends in the Substantialness of the rest for the Froth of these Give me leave I beseech you to acquaint your Lordship why I insist so much against Doway-Rome and why in that particular against their Worshipping of Saints and why too I intermit my Advertisements to the English Opinionist and ill Liver I have done the first because in a late Disputation held at Winchcombe some of my Brethren Nov. 9. and my self have been accus'd for Romishly-affected in the Good Will we are thought to bear to Holy-dayes how unjust this Imputation was did then appear how Rash and Unadvised G. Goodman Bishop late of Gloucester I collect out of my Ordinarie's Dedication to the Lord General and by the way the Civil Supremacy was asserted by us whom some will traduce as guilty of Dis-affection against the Allowance of those who though by a new kind of Popery would be accounted the main Pulpit-Champions for it to whom he intimates some holy Thanks for the expected Reviviscency of Festivals I have done this against Doway-Rome because I have Rational Presumptions some of them may be my Early Readers and

I have Believed What is a little Blood-shed I have empty'd a Vein to Recover from a Sickness and was well again Shall I not empty them All for Christ and Heaven Say to any Epicure to any He that would be more Crane than he is Philosopher that bids you to be Happy to become a Dog and a Sow to wallow in your own Myrie Vomit to allow of nothing but Sensual Pleasure I will none of that since I have heard not onely that a Friar Erasmus in his Ecclesiastes to Torment a Drunkard bade him be Drunk again as Conceiving no Torture to be equal to an Over-charg'd Stomach nor the Rope it self more Cruelly to stretch a Throat than a Loathsome Yawning but that at God's Right Hand there are Pleasures for Evermore Ps 16.11 Innocent and Un-satiating Pleasures a whole and a clear River of them not onely a River but the Spring-head too All my Springs are in thee O God Psal 87.7 Say to any Livy who calls VVorldly Honour and Earthly Soveraignty Happiness I will none of that since I have heard There is no Honour like to that L. Hatton's Preface to the Psalms of serving God in a Great Capacity that this is the onely Lawfull VVay by which to set up a Royal Priesthood 1 Pet. 2.9 Exod. 19.6 a Kingdome of Priests even amongst the Laity also when God shall make them indeed to be what in both those Scriptures they are call'd a holy Nation Say to any Horace who to be Happy bids you be VVordly-wise and Wise in your Generation I will none of that since I have heard of Another a Heavenly VVisdome a VVisdome to all Eternity and to Salvation in it This if compar'd to the Worlds is not Another but an Onely Wisdome the Worlds if compar'd to this is not Another Wisdome but an Onely Folly Madness Desperation VVhat is my Generation but a Point a Nothing to God's Eternity My Daies are but a Hands Breadth Psal 39.5 Diogenes's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in respect of some Longer Liver in the first of Ages and mine Age is as nothing before thee O God Might I be as Happy Latum Unguem and one Day of my Life as all this World could make me and wretched the whole hand-breadth and all the Life besides I would not make so Indiscreet and Unpolitique a Choyce All this Life to all Eternity is infinitely less than a Day to all this Life and shall I choose the Greater Evil and forfeit the Greater Good when I have skill enough to refuse the Lesser Good because of a Lesser Evil Say to any Aristotle who comes nearest the Mark when he bids you be Happy in Well-Doing and in the Satisfaction which arises from thence I will more than that since I have heard that though a Good Conscience Prov. 15.15 and a Merry Heart because of That is a Continual Feast yet the Reward of that Good Conscience is a much Better and Merrier Feast and that therefore I look up to that Jesus Heb. 12.2 who as he is the Author has appointed unto me a Kingdome and when he is the Finisher of my Faith will Crown me in it that I may Eat and Drink at his Table Luk. 22.29 30. in his Kingdome 100. And yet though this Jesus be Another Notion Examinatio Portugalli Atheis 1617 or rather Another Person for there was a Portugal Atheist who being ask'd what he thought of the Trinity answerd Examinatio 3. quaest 6. Se adorare Trinitatem sed per al●as Notiones non sub Nominibus Patris Filii Spiritus Sancti yet it is but One and the Same God who makes this Feast of Happiness and fils the Table with all these and many more Several and Precious Messes and who by his Vnity with the Father and the Holy Ghost to which Unity in Trinity be all Prayer and Praise for ever calls upon me for my Promis'd Disquisition and Determination That there is One already Argu'd and But One God to which I proceed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Polytheismus Vapulans OR THERE IS BUT ONE GOD. Greg. Nazianz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 LONDON Printed for Humphrey Moseley and are to be sold at his Shop at the Sign of the Prince's Arms in St. Paul's Church-yard 1654. TO THE RIGHT HONORABLE THE L. VISCOUNT TRACY My much Honour'd Lord and Patron MY Honour'd Lord Since by some Unhappynesses which have made Long Furrowes upon your Back though they could not Psal 129.3 upon your Face and by your unmatcht patience have left That as they found it and have not writh'd nor Afflicted One wrinckle more upon your constant Brow I cannot as the Duty of my Place obliges me Preach to your Ear give me leave to do it to your Ey and to be your Chaplain from the Press when you cannot Hear unless by others that I am so from the Pulpit I may remember your Lordship that the ONE GOD of whom I treat though He binds Himself to None does usually observe this Method in repairing worldly Adversities with spirituall Advantages and as it is His Generall design to better That man by any Cross which He layes upon His shoulders and to bring him neerer to the Favour of That Christ who bore the Cross for Him by the similitude of sufferings so in your Lordship's Case he does not only Prescribe but Confect too tells you what is best and prepares those Ingredients for you in removing you from him who has less of skill in the Cure of Souls to him who has more of it and who would not bless God the more for such a Medicinall and Healing Tribulation As All eyes see your Patience Luke 21.19 Dionys Areopag in which you Possesse your Soul though not very much besides so I beseech That God who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and sees All things that the things which have Happen'd unto you Philip. 1.12 v. 13. Ibid. may fall out to the furtherance of the Gospell in you that as your Bonds are Manifest in All the Palace and were they not manifest I would not have nam'd them so they may be Bonds in Christ that even This also may turn to your salvation through your and our Prayer and the supply of the Spirit of JESUS CHRIST V. 1● These my god Lord and many more Inconveniencies and Incumbrances of life and fortunes with which you struggle or to speak more properly which struggle with you have made me believe that such a dedication as This upon which your life is Comment and your Fortunes Notes would be not an unacceptable piece of service in recalling to your Lordships Consideration That which all the Circumstances of all your Affaires do daily Mind you of that there is but One Heaven That Above Job 22.14 but One God He that Walks in the Circuit thereof When you Tasted and Try'd All the Happinesses of the Earth together you were even Then too wise to