Selected quad for the lemma: heart_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
heart_n	abundance_n	evil_a	good_a	4,235	5	5.0668	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

63. The Atheist's Recall and si vult Ipse Recovery 64. The Recall of Semi-Atheists 65 66 67 68. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 69. A Perswasion to the Naturalist to search Scripture Because of the Uncertainty amongst Heathens what Happiness is 70 71. Because of the Certainty that Happiness Is to be Desir'd that Nothing is in Vain to be Desir'd that in all Natural Verisimilitude and Reason Scripture is the onely Declarer what True Happiness is and how to be Acquir'd 73 74 75 76. The Author's Apologie again for these kind of Reasons 77 78 79. The Natural Reasons why our Scripture is the Word of God 80 81 82 83 84 85 86 87 88 89 90 91 92 93 94 95 96. The Atheist's final Reclaimer 97 98 99 100. In the Second Discourse Deus Unicus THE Fitness and Rationality of it 1 2. The Probation that God is One Simplicitate 3 4 5. Singularitate 6. Universalitate 7. The taking off Objection 8. The Confirmation 9 10 11. Against the Romanists who apply the true Worship of the True God to somewhat else 12. Particularly against English in all senses Doway and Doway misapply'd Texts 13 14 15 16 17 18 19 20 21 22 23 24 25 26 27 28 29 30 31 32 33 34 35 36 37. Texts sincerely and ex abundanti urg'd against not Texts but Mis-application 38 39. In fine an Accounting Post script to my Honour'd Patron Ego sub Illius Ille Ego sub Dei Alis donec Haec transeat Calamitas Atheismus Vapulans OR There is a GOD. The Introduction TO Prove that God Is the Theme and Business which I am now upon and about did it onely arise out of a Curiosity in Notional and Speculative Knowledge would be my own Shame and not a Rebuke to the Apostacy of this Age and Clime and I my self who take upon me by the help of him who is the Subject of my Discourse to endeavour the Conversion of others should stand in need to be Converted by another's Pen from such a Fantastick Imployment but since the Undertaking is so far from Humour that there are abroad who need such a Cure as this I shall not forbear that which is usefull to Some for fear lest a Medice Teipsum might be apply'd to my self from Others if all I write were Digression and Impertinency if all to whom I write would eccho back to that Heavenly Covenant I will be their God and they shall be my People Thou shalt be thou art our God I should esteem this Loss of Time and Pains to be the most Fortunatus Error I could ever commit and should more glory in Confirming my Brethren than in Converting an Alien but since some cry out with Pharaoh's blasphemy Exod. 5.2 Who is the Lord I and I and I know not the Lord and may compell him as he was driven to it by the Obstinacy of That Pharaoh to prove himself to be the Lord by his own most Authoritative most Infallible bearing witness to himself that he is the Lord three several times in the next Chapter V. 2.8.29 to prove his Power as he did to Pharaoh by his Judgements against them who deny his Power it is necessary for some of us to Preach by a Hand-writing lest God may do it upon a Wall such a Fundamental Doctrine as This the rather because such a Wild Separating People who if Authority so pleas'd should be almost Compell'd into a Congregation that they might begin at Christ's Cross and Learn This a for That is the Name of God this first Letter in Divinity that there is a Christ and a God do run away from the Ministerial Vox Viva lest they should be Converted and God should heal them This it is that makes me run after with a Bleeding Heart because of their Dry Eyes such Infatuated Perishing Souls who Voyd to themselves whatever God by Our Ministry hath taught to Others of Fearing God Loving God being Zealously-Affected to God and put so much Shame and Dishonour upon our Great and Good God as to Deny Him not onely in his Attributes to be Great and Good but in his very Essence even to Be the modest Heathen will not keep pace with them in any of these even to him he shall be not onely Deus but Optimus and Maximus too Some such there are Abroad and there are Abroad too who impute that there is at least some One such within my own Circuit whatever Prophane Languages have slipt out of that Unhallow'd Mouth I would fain hope they never came out of the Heart too and yet my Saviour hath almost made me to despair and not to hope so in that himself hath said Out of the Abundance of the Heart the Mouth speaketh Mat. 12.34 and hath given me Occasion by the force of his own Argument to ask a Question like his in the Method though unlike his in the Matter Ibid. How can he being Good Good at Heart how Can he speak such evill things Whether this be indeed a Sin of Blasphemy and Atheism amongst us or a Sin of Slander and Defamation amongst them I know not but since it must be one of these Sins and of one of these People though I am in a great Str●it yet I could wish to make Choyce of the Lesser Evil for though Both of them are stark naught it is surely better to Slander and Defame Man than God this onely I know that my present Design is by the Conversion of him who is himself the suspected Adversary and hath given Occasion to the very Servants of God to speak Reproachfully to make such a bold Report hereafter to be but a very Slander and by the Conversion of those his Fratres in Malo in Another and Another Place but in the same and more than the same Iniquity who are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not so much Suspected by us as Convicted by themselves that they are the Adversaries of God not to suffer it quantum in me est to be any more the Slander either of Man or God This is One part of the Design to have Compassion on him whose Foot hath well-nigh slipt Jude 22. and to save him with hope to Compassionate those who are not almost but altogether Gone out from us who themselves have made it Manifest that they were not of us and to save them by Fear Pulling them out of that Fire into which they have thrown themselves and it is Another to Establish and Keep them in the Love of God who are already and still Deists and Christians that they would earnestly Contend for the Faith which was once Deliver'd to the Saints how eagerly soever some who neither are Saints nor have Faith not so much Faith as to believe a God contend against them for it For that Conviction and Conversion-sake of some and for that Remembrance and Establishmentsake of others I shall divide this Treatise into three parts each Part shall be a Treatise by it self and the two

and a Being one step Higher yet Purely-Spirit but Created and Depending Spirit Angel so there must be to make this Scale Perfect the Top of which must reach not only to Heaven Gen. 28.12 but to God in it a Supreme Soveraign exact essentially and selfly-Spiritual Independent Being who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nam Veteres Theologi Caeli Rhid Praefat. Centri Nomine Deum esse intelligendum prudentiortbns insinuarunt Opposite to the Other extreme the Center of the Earth the most Deficient and beggerly element of Being nay to the very Nothing to which the Nobler sorts of Beings Approach and Of which All sorts of Being Partake as well as a weaker more Infirm and Partial Being to which the more Ignoble Beigns do Declien and That Being must needs be † Deum qui non summū putet Rerum imperitum existimo Caecilius in Cicerone Philo Jud. God so that even by Natural help such as this Ladder is Man might reach up to the Belief of that Jehovah who is Fons Essentiae 16. When thou seest and observest this Difference of Beings One to partake more of Entity and Another less One Meerly to Be Est Praeterea Nihil and Another to Be and Live One to Live and Grow and Another to Live and have Sense Virg. Superatque Vescitur Auris Aethereis One to Live Partly Body and Partly Spirit as Thy self does and Another to Live only Spirit as an Angel does tell that No-man that denys a Being Above all these which gave a Being to All of these that He is not a Man He has no Reason He is not a Beast He has no † Improbum Vislentum est Rationem its ascribere qui Notitia Dei Carent Plutarch in Gryllo Qui Deos negant Abjectum Genus Hominum sine sensu Max. Tyrius Serm. Deo●esse omnes sana mente praediti arbitrātur Plutarch de Homero Sense He is not a Plant for He does not Grow unless it be worse He is not so much as a Dead Chip for there was not a Live Tree out of which He was Cut He is Nothing Less than That for That Nothing is in an Objective Power and Can be Produc'd by the Soveraign Being and the very Production of it when it is In Fieri nay the very Capacity to Be Produc'd while it is but in Posse Fieri does Confess a God worse then That for That Nothing Cannot Disbelieve 17. There is a Fourth Natural and Invincible Argument of a Deity that All these severall Beings do Certainly Operate to a Fixt Design'd End and Purpose This Concludes that not All things no not Any thing is Casual and Fortuitous by meer Dull and Ignorant Frustraneous and End-less Chance and therefore they are all guided by an Intelligence greater than They which hath Created them All for their Distinct uses and That Intelligence must needs be God Whence is it Jer. 35.7 Domus Antra fuerunt Densi Feutices junctae Cortice Virgae Ovid. Metam l. 1. that Stones and Wood have This End which Themselves know not that they Have that we may not be Rechabites but Build Houses make Fires Dress Meat and Live Whence is it that the Sheep and Oxen wear their own Hides and Wool till they have worn them fit for Our Use and then we wear them After and yet they cannot tell that they are Stewards and Providers for us whence is it that we Live by Air and yet the Air understands not that we Breath it or if it did knows not in what secret Caverns to hide all of it from our Nostrils but that we do still in spite of its fleetness and Invisibility Haurire Reddere take hold of it when we List and bid it Go as Cato came Ideo Tantum ut Rediret Auson etiam dum Loquor Redi Whence is it that Men make Laws whereby Man may Live Innocent and safe not safe only Though He be Innocent but Because He is Innocent or who is it that hath taught Man so much Goodness and Protection why is it the Bad Man who knows He should keep Laws does yet break them but that Himself proposes an † Omuis Homo Agit per Intellectum cujus est ex Fiue Operatio End though a wrong One to Himself and whence is it that the Good Man does not utterly Perish in the overthrow of those Laws but that the God-Intelligence does supply the Defect of Law and Protect Him who Pursu'd a Right End Is it not hence that the very Iniquity of some does Confirm the Integrity of Others All would be Casualty and Breach and Destruction were there not a God to Over-see and Over-Power All and Nothing is Casualty and Breach and Destruction to the Good-Man because there is and He knows there is such a God whence is it that the Ill Man is Never at Home but may answer Truly and in sober sadness out of His own Window as the Merry Man in Erasmus did Colloq Ego non sum Domi that He Lives and Dyes Amaz'd and out of Himself now stupify'd and Anon Terrify'd in his heart Fickle and unconstant in Tongue how undaunted soever he be in haughty Brow and Forhead of Brass and whence is it that the Good Man Lives Above nay upon his miseries reckons upon them as the unawares Preferment Bestowd upon him by the very Malice of Man as the Purpos'd Medicinal Gifts and Counsels and Instructions of his God then Dyes and Conquers Death Moriens Animam abstulit Hosli Vir. Aeneid l. 9. as his Christ did by † Death it self Dyes with more Joy and Comfort and Tryumph because it is much deeper than a Face-Joy and a Comfort Wealthier than all the Indies can administer and a Triumph over his very self and all his Frailtyes than those who make him dy and in Dying Make him Live Dyes with an unmoveable serenity in his Heart and Mind and Conscience has the Image and Picture of That serenity graven and imprinted in the Coutage and stedfastness of his eyes and Countenance in the solidity and unrecantingness of his expressions and wishes that his very Words were written nay printed too in a Book nay Graven too and that with an Iron-pen such words these Job 19.28 v. 24 25 27. I know that my Redeemer liveth whom these very Eyes of mine shall stedfastly Behold whence all this but because as another Poet of their own hath said Est Deus in nobis God the Influences and Comforts of God are in him and upon him and Men may see if they will not Maliciously to their own Soul Blind the Better ey of their Soul Reason in such a Life and in such a Death that there is an Ever-Living a Never-Dying an Immortall a Providentiall God 18. From the end for which every thing is Made and to which every thing does Collime Ask the Atheist Wherefore He is Made and to what End He Denyes that God for

and to Incourage that Duty we mean a Reward from God upon pious Man we declare what that duty of Piety is to do that which is Conscionably Right what ever † Vir Bonus quod Honesti se facturum putaverit faciet etiam si Laboriosum erit Damnosum Senec. Ep. 76. Ps 115.16 wrong befalls us here for doing it we declare When that season of Reward Is not alwaies here in Our World in that Earth which God hath given to the Children of Men but ever hereafter in Gods world in that Heaven which is the Lords and which he will give to the Children of the most high and yet Ibid. 82.6 Damnum Tu●pi Lucro Proterendo Chil● the wrong which befalls here to Right and Conscionable Men is the strongest Weapon which the Natural Man I can scarce call him so for Nature which God made will never be so Ungrateful as not to Acknowledge her Maker which the Unnatural Man takes into his hand wherewith to War against the very Being of God and to beat down the useless unprofitable dis-advantagious nay sometimes the dangerous Ruinating Capital Integrity of Man who not only in Vain Ps 73.13 Ps 35.12 Cleanses his heart and washes his hands in Innocency but is evilly Rewarded too for his Good to the spoiling of his Soul indeed if such an Opinion as this once enter into it This the best of Heathen the wisest of meer Natural Men Seneca Ep. 74. does confess to have been a great stumbling-block whereby to shake the honesty of Man and to overthrow the very being of God ex Has Deploratione nascitur from this deplorable wretchedness which betides the wisest and best Men it is that Men are so Ingrateful Estimators and Interpreters of Divine providence and Abrogators of Divinity it self 37. The Adversariness to St. Paul's and Job's Argument is set down to the height by Job and Seneca let us see what Job and Seneca themselves Reply to what themselves out of worse Mouths than their own Object Job goes on with shame and indignation that so falsly-confident and undisturb'd an inference should be made out of so feeble a Ground that Men should be more Insensible of a Deity than the very Beasts that to them he sends them for better Information V. 7.8 But ask now the Beasts and they shall teach thee speak to the Earth upon which those Beasts feed and It shall Teach Thee the Beasts are provided for and will not that God which Caters for them sustain Men the Beasts are all alike neither better nor worse and they feed all alike and shall not Men who have a difference in goodness amongst themselves aswel as a difference in being from the Beasts have a divers Portion and that divers Portion distributed according to the Rules of Equity and Judgement Mercy and Truth Reason it self will tell you they shall though not secundum hic nunc any not only Reason but if you will take his word whose Name is word and Reason 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Volatilia will tell you the same Ask the Fowls of the Air Mat. 6.26 and they shall tell you They sow not neither do they reap nor gather into Barns yet your Heavenly Father feedeth them from these our Saviour proves that providence more expresly which Job only intimates and proves it by such a Reason which is Cognoscible even to Natural Men and that providence proves a God and a Father too a powerful God and a loving Father a Heavenly God and Father V. 8. Job goes on the Fishes of the Sea shall declare unto thee the parts and joints of which they are compacted and made the Fins and Scales with which they are arm'd and drest is it not a wise and an infinite power that made them and put them on Is it not by providence that they Live out of that Air which is Causa sine quâ Non without which thou canst not Live and within the glassy Element under which thou canst not choose but Dy and is not that wisdom and power and providence the three Letters which spell a God to thee and are not those Muta Animalia thy Tutours to teach thee to read a God in the great Book of Creatures some scatter'd leaves of which themselves are At length he descends peremptorily and Irrefragably to his Conclusion Who knoweth not who 't is an Universal challenge and no Atheist will ever dare to give in an Answer He will rather learn one Lesson more a sober silence from those Dumb and yet Teaching Counsellours V. 9 to whom Job sends him to School who knoweth not in all these that the Hand of the Lord hath wrought this 38. And that Conclusion of Job is as a Premise which makes way for that other Conclusion of Seneca Ibid. since there is a God that made all these since there is a God who suffers Ill that which Appears to be Ill to befall really good Men Placeat Homini quicquid Deo placuit Let that be acceptable to Man which Man cannot choose but see to be pleasing to God and to be allotted to Man by God whether the Lot be fallen to him in a fair Ground Ps 16.6 or whether he hath neither part nor Lot in this matter Acts 8.21 in any good Ground at all Let it suffice for the Child of Abraham by Faith and the Brother of Abraham by Adoption as being Son of the same God who was Abraham's Father that he only Inherits that penurious condition of his Father Abraham Luke 12.13 that that only No-Inheritance be divided betwixt his Brother Abraham and him in that Acts 7.5 God for a while Gives no Inheritance to either of them no not so much as to set their foot on whilst he has some hopeful assurance that as God was Abraham's so he will hereafter be his ●en 15.1 exceeding great reward 39. That other Heathen who was more Poet than Philosopher and less wise than witty into what a Maze Ovidius in Morte Tibulli and Labyrinth and Intricacy was he brought upon such a Ground as this Cum Rapiunt Mala Fata Bonos That 's the quarrel he has against God that Good Men suffer Ill things and untimely Deaths upon this occasion how does he strive to Hoodwink his reason and yet in his own expression elsewhere Sic certat tanquam qui vincere Nollet for that reason breaks through the transparent Veyl which he puts upon it and velit nolit will be his Clue to bring him back to his right wits agen for throughout he does confessingly deny and Grants against himself First Ignoscite Fasso He would be Pardon'd for what he says and certainly it is a fault that needs a pardon truth though it cannot alwaies protect does ever forgive it self and then Sollicitor Nullos esse putare Deos 't is but Sollicitor 't is not Vincor his Passion stirr'd and mov'd and tempted

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