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book_n	see_v	word_n	write_v	4,744	5	5.2335	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

onely this Job 4.18 but God in Scripture Charges his Angels too with Folly and Heathen Man will rather Dispute whether there Be an Angel whom he never saw than charge that Invisible Angel to have sinn'd with him 91. Would St. Paul trow ye have told us that he had once been so far from Saint as to have been a Blasphemer and Persecuter 1 Tim. 1.13 but that he was Over-rul'd by a Divine Power which draws Good out of Evil and makes the Penitence of St. Paul V. 16. and the Mercy of God upon it an Example and Encouragement to Atheistical Blasphemers and Un-Christian Persecuters to return from their Evil Waies and not to Kick out their own Blood against the Pricks Act. 9.5 to be more Upright and Just both to God and Man VVould holy David have told us that he had been so Un-holy Title of Ps 51. as to go in to Bathsheba but that the Adulterer should with him detest and forsake that Impure and Unclean Sin should come Home and return to his First Love be constant to his Spouse Jesus Rev. 2.4 2 Cor. 11.2 and not make his Members the Members of an Harlot VVould Moses have told us that his Anger waxed hot that he cast the Tables which were the work of God Exod. 32.19 V. 16. and the Writing within them was the Writing of God of God's own Commands out of his hands and broke them Et Manus Duplices Manibus Cecidere Tabellae Ovid. de Remed Am. l. 2. But that we should not Fret as he did lest we should be mov'd to do Psal 37.8 Evil as he did and to break all the Commandments of God in a much worse sense than he did but that we should imitate him in his Sorrow in his better Anger against his worse Anger and in his other more predominant and denominating Quality his Meekness Num. 12.3 and his Zealous Keeping all the Commandments of his God It makes and offers Promises to All Men it Pours out and Denounces Threats upon All Men even Kings and Judges and Magistrates and what One meer Man will take such a Universal Power to himself and will not suffer his Empire to be Bounded by any part of that Vast Ocean all of which has it self a Ne Vltra Ps 104.9 Thus far thou shalt go and no further were it possible that such a One Man should be King of all the VVorld yet the Promises and the Threats are to That One Man too and it is as Ridiculous and Absurd for a Man to make a Promise to and to Threaten Himself as if he should have an Action at Law against himself for breach of Promise or sue himself to be bound to the Behaviour and Peace for Threatning himself there is but one Allowable nay more Commendable and Pity it is that it is so un-imitated for want of Pity way that I know of for a Man to sue himself The Lord Viscount Scudamore and Mr. Farrar of Huntingdon shire some whose Predecessours have Impropriated have had such Berean-Nobility and high Primitive Christianity in them as to cause their own Names to be Prosecuted in Chancery and there have Resign'd and by Law Confirm'd Tithet to the Church and for their sakes I could wish this Book might Live that their Names might give Fame to the Book and the Gratefull Book Perpetuate their Names 82. Thus from the Latitude and Unlimitedness of Jurisdiction in both Branches of it Punitive and Remunerative Vindictive and Premiative Ps 145.9 in doing Good to all high and low rich and poor in calling all Men to Account even those Cedars and the Tallest of those whose Office it is to call Inferiour Men to Account here It must be that Absolute Universal Monarch the Maker the Owner the Possessour the Ruler of the VVorld whose words these are Thus the Stile and Method and Manner Proves God to be the Author of them The Matter does so too 83. The Promises are Mat. 5.8 of Eternal Happiness in Heaven in the Sight and Enjoyment of the Eternal God The Threatnings are of Pains in Hell Mat. 25.41 with the Devil and his Angels for ever Neither of these can be Apprehended but by him who has the faculty of Discourse and Ratiocination and no Reasonable Creature can Promise or Threaten these The Good neither Angel nor Man will usurpe so much False Power to himself as to Bestow Heaven or to Inflict Hell since Nothing can Nihil dat quod in se non habet of its own Power give or cast that upon another which it hath not in it self by its own Power and no Angel much less Man how good soever can Possess and Enjoy God whether God will or no He may as soon be God and what God is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as so Enjoy him and whether he be Man or Angel if he be Good he hath not Hell at all The Bad cannot lift up Another to that Heaven which himself has Not nor sentence Another to that Hell which has himself All that go thither go the same way and certainly the First of All was not so Ill a Lover of himself as that he would Sciens Prudens Damn himself thither ' t is Nullum Numen 't is not Nullus Daemon Abest Juven Sat. 1. si sit Prudentia Tecum 84. It makes Promises of things which had they not been Reveal'd by God could never have entred into the Heart of Man to conceive that there should be Col. 2.9 in the same Person Perfect God and Perfect Man Is 7.14 that a Virgin should have a Son and be a Virgin when she bears him Mat. 1.23 and ever after and so much the more and more evidently a Virgin because she had such and so holy a Son Luk. 1.35 All Promises that any Creature makes must like the Child that any Creature bears be Conceiv'd before they are Made and since no Creature could ever by any the most lightsome faculty of its own Conceive such mysterious Depths as these therefore that in which these Promises are made must needs be the Word of an All-knowing as well as an All-powerfull God of that God who saw his Own as well as his Father and Servant David's Substance and in whose other Book all his Members were written Ps 139.16 when as yet there was none of them 85. Mar. 12.33 It Commands a Universal Holiness to God the Good are so Good that they will not Command this in their Own but onely in the Name of their God and the Bad are so Bad that they will not Command this at all no nor Perswade it no nor Suffer it Since therefore the Scripture is as Nazianzen saies of it Omni Rationabili facultate Validior Oratio 7. above the Capacity of any Rational Creature to Compose it must needs be it cannot possibly be otherwise than the Work of that God who alone is above

Latter subordinate to the first The first Treatise shall prove that there is a God The second that there is but One Onely God And The third that the God of us Christians is He that One and that Onely God first in that he is a Lord and Ruler over us secondly in that he is a Rock and Defence unto us And though I might take one Text of Scripture to prove all and every part of this that of David in his 18 Psalm and v. 31. For who is God save the Lord and who is a Rock save our God! That is the first thing Presuppos'd and Granted by David and by all those who are as David was 1 Sam. 13.14 Men after God's own Heart throughout the Double the Iterated the Repeated Question in the whole Verse that indeed a God there is for when he asks Who is a God save Who is a Rock save a Rock and a God he presumes there is and then he as Equally and Firmly though but secondarily implyes in those Interrogatories of his that there is but One True God That is Inferrible out of his Manner of Limitation for when he Confines the Excess and Latitude of the Question Who is a God to the Lord Singularly Who is a Rock to Our God Unically he does Convince that there is but One True God One Onely Lord and thirdly he Proves and Evinces that Our God is the One the Onely the True God by a twofold Argument first in that he is Lord and Ruler over us Who is God save the LORD secondly in that he is a Rock and Defence unto us Who is a ROCK save our God yet I must acquaint you with two several Reasons why I in part forbear and in part insist to do this 1. I will forbear because in my first Treatiso I am to Prove a God to the Face and Heart of him whose Face does Confidently and whose Heart does Hypocritically seem to Deny a God and to such a One I must not prove God by Scriptures lest though perhaps he has not Latine enough to do it he tell me without Mood and Figure and in plain English that I do Petere Principium but rather Scriptures by God 2. I will forbear because some of this queazy Age and Innovating Isle for I am onely seen in my own Vanities and the misbelief of a few of my Countreymen who have need to be Reform'd out of their very Reformation as they Injuriously and Dishonourably call it to that Authority under whose Cloak they pretend it who account Preached Sermons in Actu Exercito to be the whole Body of Divinity and the Hearing of them to be all the Practice of it who esteem of them Ex Ore onely to be God's Ordinance and Edifying and Ex Prelo to be Man's Inventions and Corrupting and therefore will not though a Wise Man hath bade them do it Buy Truth and Wisdome Prov. 23.23 and Instruction and Understanding but account of Sermons Ore tenus to be the Wisdome of God and Printed Sermons to be the Foolishness of Preaching and therefore will not Coelum Stultitiâ hâc Petere no by no means Non hac Itur ad Astra And yet though I will rather * Although Concio in Veteri Primitivâ Ecclesiâ Tractatu● nuncupabatur Bishop Andrews in MS Notes on common-prayer-Common-Prayer-Book 1.5.11 Treat than Sermon to them I would fain Unbewitch them of such Mis-perswasions too when St. Paul bids his Thessalonians Edify One Another would he not have them do it by that Doctrine which he Preacht unto them nay by that very Epistolar Sermon which he wrote unto them Is not Comfort an especial part of Edification and does he not Exhort them to Comfort one another with these Words Ch. 4. v. 18. these Written Words Does the Spirit of God go along with them when they are deliver'd to the Ear and forsake them when they are Presented to the Eye how ill does this suit with that God whose property is to be Immutable Himself is One of those two Immutable things Heb. 6.18 and his Oath Another Is not this kind of deserting That which he before allow'd of at least some Variableness and not None at all at least a Shadow of Turning is that which was Wholsome Meat from the Pulpit either Mors or Herb-John in Ollâ when it has past through the Shop are Ecclesiastes and other Tracts Catechisms and Confessions of Faith Any thing and Every thing else Good and Saleable in Paper and onely That which is very Hot in the Mouth and esteem'd Best of all There Cold in Operation and Good for nothing when it is Drest the same way as These Good God! what Sickly and Unsound Palats are we to provide for For their sakes also it is as well as for that Atheist's sake with whom I expostulate that in the prosecution of what I have in hand in Hand I say and not upon the Tongue I shall in much part decline Scriptural Authority lest That which is a Treatise in Volume might be suspected of so much Jesuitism as to have chang'd its Name from that Sermon which it had been in the Chapel though the Length as well as the Tediousness of it for these two are sometimes as much From the Same as Idem cùm faciunt Duo is not Semper Idem and the Debility of my own Lungs might Vindicate it from that Honest Imputation and yet 3. As well for the Connexion and Requiringness of the Matter as for the Integrity of those Setled Heads who love the Word of God and the sincere solid Interpretation of it as their own Souls I shall in much part insist upon Choyce and Pertinent Scriptures a little in the first and second Treatise and in doing this I shall but transcribe the Policy and leave out the Infection of a Ruvio and a Suarez who in their Logick and Metaphysicks talk Much and Unseasonably of the H. Eucharist more to Roman than Aristotelical Intent and Purpose excusably enough because I would even at unawares not onely Contest and Dispute but Surprize my incurious Reader into the belief of a Truth not English or Spanish but owned by Mankind but more in the third because the other two do presume him to be a Christian but in Fieri not fit at all for Apostolical strong Meat and scarce for Milk but in the third and in Facto esse for Both in the Language of this last expression I may tell you that you know your Fare wish you Fall too and pray God to Bless it To you The First Treatise That there is a God 1 TO tell you that Every word of Scripture does prove this because as St. Paul tels me 2 Tim. 3.16 All of it was Inspir'd by God nay to tell you that those very words which the Devil in Scripture hath spoke do prove this because it is God who hath made them Scripture in that he hath vouchsafed to Relate them There will not serve my

this Narrow way nor was it the Well-taught Judgment but the ungovern'd Ambition of Caesar who said he would rather be the First at a siege than the second at Rome it savours sure of more Naturall and Rational aswell as Christian and Gospell Divinity to desire to be the Least in the Kingdom of Heaven Matth. 11.11 rather than the greatest in any Kingdom upon earth if it be so that it must be aut Caesar aut Nullus how Many of the Nones will there be if it be so that it must be Only a Prince is happy into how close a Room is Felicity Pent how does it Thwart and Contradict imprison and even inslave its own self in that it is become thus un-diffusive and incommunicable and is Therefore neither good nor happy for what is Good is Sui Diffusivum the more Good the further it reaches as the Bright and Apparent Sun is a greater blessing than when That Sun weares a cloud upon his Face and goes to Bed in darkness Hid from our eyes and what is Happy is so far from being like a Crown that it is Impatiens Non-Consortis the less happy Lucan Erasm in Mor. Encom the less others are happy with it Nulla boni viri and none but the Good Man is the Blessed Man Jucunda Possessio sine socio Since therefore a fift makes Wisdom to be This happyness and the Wise Man This King † Sapiens uno Minor est Jove Dives Liber Honoratus pulcher Rex denique Regum Horace does so and he does well in doing so had he Rightly known what the True Wisedom is but by reason of This Errour He makes That which he calls happyness to be Nothing at all because the Wisest of meere Natururall men Hoc tantum scio me nihil scire has so much of Socrates in him to know and understand and Confess † This is All his wisdom to Arrogate to himself None of this he has much of Wisedom but he is Wise enough to apprehend that there is much more of Wisedom which he cannot comprehend and therefore he will not indure to be denominated Wise † Omnis denominatie sumiturà Majori from the lesser part he knows much but that much is little to what he knows not He Rules himself well by that Talent and Portion of Wisedom which he has but he does More Mis-Rule himself for vvant of More of that Wisedom Since a sixt does define Happyness to Consist in Operation in Well-doing Aristotle in One place does so in the Contentment and satisfaction and Delight which follows that Operation that Well-doing Aristotle in another place does so But since happyness cannot be vvithout a Rest from Labours for a Toilsom happiness vvho can avvay vvith since that delight does not alvvayes follow Well-doing here or if it does since That is not the Supreme happiness From the uncertainty in all These the vvisest of Naturall men what Happiness is from the certainty in all these and in all mankind besides that happiness is and is to be desir'd Let the Natural Man upon this very ground search the Scriptures to find that happiness 73. Happiness is in very deed the desire of all and yet it cannot behad upon this earth if it could a King who has the most command of this Earth is most like to have had it And yet that such a one a very King who was a meer natural Man could not have it here but in Heaven nor there neither but in his † Summum Bonum Animorum est Deo Frui Trismegist Pimand Dial. 1. God and the God of Heaven for story has told us that when Egyptian Priests told any of their Egyptian Kings his God would have him leave his Kingdom and come to him he presently and chearfully Kill'd himself as he thought up to Happiness and God and Heaven 74. Since all the writing of Heathens will not help us to it though severally they agree in telling us that there is such a thing and yet severally contradict each other in what that things is let me go on as I long since promis'd to the honour of God and his Scriptures to propose the Scriptures of God by a Natural reason even to him who is yet but a Natural Man out of which he may truly learn what that happiness is and how he may reach up to and be involved in that true happiness 75. Nemo Malus Felix Juven Certainly it is not for nothing that Man knows his Sin if unremedy'd will unhappy it is sure to a good end this and more certainly Man does not desire a vain and impossible thing when he would be happy for † Nature has given an appetite to nothing Sat. 4. Natura nihil Frustra but the God of nature has provided something to fill up that appetite Let me therefore propose to a modest scrutiny and sober examination such inquiries as these 76. Is it not of necessity of the very essence of God that the same God who is a just God should be a merciful God too Is it not exceeding probable Psal 5.21 that as the Justice of God does set our sins in order before our eyes and thereby Naturally make us to fear that punishment which belongs and is due to the disorderliness of our sin so the mercy of God would set in order before our eyes too some infallible method of reclaiming us from that sin and Indow us with a holiness contrary to that sin and instate us in a happiness contrary to the punishment of that sin What would better prescribe this holiness and hold forth this happiness than the written Law of our teaching God and the written promises of our gracious God since if there were no directing Law we could not learn to be holy if there were no incouraging Promises we could not claim to be happy and if neither of them were written by the corruption of man and the deceiveableness of Tradition they might both of them be chang'd and interpos'd and expurg'd till they agree with the humour and wilfulness and exchequer of man who insted of the establish'd universal Religion of God might obtrude upon us the mutable Doctrines of a Sect and partee If it be probable that such a Law be written and upon so indubitate a ground as to have the choicest attribute of God that which God most loves and man most loves his very mercy to attest the Probability of it that such a Law is written and we find it not in all the volumes the most Apophthegmatical discourses of the wisest the most learned and most devout of Heathens whose Books are as dark to any such purpose as the Ink they wrote with or the Black Ball we Print with and if there be such a Book of Books not only in that That one Book is made up of several Books but in that All the Books in the world together are not comparable to that one-several that one-every Book whose design it