Selected quad for the lemma: lord_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
lord_n	abase_v	host_n	zion_n	32	3	9.0303	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A14095	A discovery of D. Iacksons vanitie. Or A perspective glasse, wherby the admirers of D. Iacksons profound discourses, may see the vanitie and weaknesse of them, in sundry passages, and especially so farre as they tende to the undermining of the doctrine hitherto received. Written by William Twisse, Doctor of Divinitie, as they say, from whom the copie came to the presse	Twisse, William, 1578?-1646.	1631 (1631)	STC 24402; ESTC S118777	563,516	728

rule of Decorum in all resemblances that so you may make way to betray your learninge in Hieronymus Vida his Poetry passinge his censure upon a comparison of Homer wherin he compares Ajax retiringe from the Troians unto an hards kinned asse driven with batts or staves out of a corne fielde by a company of children The comparison is justified by Vida but thought not fitt to be applyed in like sort unto Turnus unles a Lyon be put in the place of the asse in the judgement of those courtly times wherin Virgill lived therby desiring belike to justify Virgill allso I still attend when those scattered rayes you promised us of that glorious light you spake of will breake foorthe But it may be we are not yet come to the Horizon whose edges and skirts alone can discover them But yet to stay our stomachs you tell us by the way that the Holy Prophets in their courtly Decorum observed in framinge comparisons are nothing inferior to any Poet though as good as Virgill Homer allso They are something beholden unto you for your good woord Your instance is out of Esay 31. 4. Like as the Lyon yong Lyon roaring on his pray when a multitude of sheepheards is called foorthe against him he will not be afrayde of their voyce nor abase himselfe for the noyse of them so shall the Lord of hosts come downe to fight for Mount Sion for the hill therof I beginne to conceive this was it you went with childe withall in casting your selfe upon this digression touching the resemblinge of the nature of God And because the comparing of Virgill with Homer is a prety point of humanitie learninge and you had observed this passage in Scripture suitable to that of Turnus his description in Virgill to vent this piece of learninge you have drawne in by the cares a discourse or rather an inquiry Howe Gods essence is to be resembled the issue wherof is but this that the Prophet observes a very courtly decorum in resembling him vnto a Lyon Yet by the way take this If it were not courtly enoughe to compare Turnus to an asse as Homer compares Aiax but rather to a Lyon doe you thinke it courtly enoughe to compare the Lord of hosts to a Lyon And what courtly decorum is observed thinke you when the second comming of Christ is compared to the comming of a theife in the night Persuade your selfe the holy Ghost affectes no courtly decorums his language is allwayes savoury to a gracious spirite not otherwise The witts of Virgill Homer both at the best savoured but of the fleshe So dothe not the woord of God I honour them bothe in their kindes but I would not have them remembred the same day wherin we consider the spirituall decorum of the language of Gods spirite Well the childe is delivered these panges are over Now we may expect to be advanced to the Horizon you spake of for the discovery of those scattered rayes of glorious light wherwith you inamoured us But first we are to be acquainted with three sorts of errours out of Austin in settinge footthe the Divine nature The first you say ariseth from comparing God to bodies as by sayeng that he is bright or yellowe the second from comparing him unto soules as by attributing forgetfulnes unto him The third by attributing such things unto him as are neyther true of him nor of any other as in sayenge that he is able to produce or begett himselfe Yet you tell us fictions or suppositions must be used of things scarse possible wherby to represent God in default of better And thus you make way for a fiction of yours wherby to represent God that is of a soule diffused thoroughe the whole Vniverse Nowe that Deus was Anima Mundi was an olde opinion of certeyne heathens two thousand yeares agoe And what necessitie I pray of any such fiction And withall it is a fiction full of absurditie considering that a great part of this Vniverse is a World of soules of diverse kindes and the rest are uncapable of soules whether they are inferior to animate thinges as baser bodies or superior even to reasonable soules themselves as Intelligences And I woonder what you meant by that sory qualification when you say You must use fictions of thinges scarse possible Implyinge that this fiction of yours which here you introduce is of a thing scarse possible Wherby you seeme to conceave that this is a thing not absolutely impossible Neyther doe I finde any congruitie why bodies abstract or Mathematicall shoulde be of fitter capacity to receave this imaginary soule wherby to represent God Only I confesse that an imginary body is most fitt for an imaginary soule but neyther fitt to represent God by For what vertues I pray can you finde in them fitt to resemble him Yet you are not at ende of your extractions thoughe the ende of this Chaptor touchinge Gods resemblance moovethe us to sende an ende to our expectations and to looke no more for those seattered rayes of that glorious light you spake of The childe you travayled with was Homers comparinge Aiax to an asse Virgils comparinge Turnus to a Lyon Vida his judgement therupon and the Prophets concurrence with the witt of the latter and three errours mentioned by Austin in resembling the nature of God And last of all a fiction to this purpose of a thing scarse possible and that something refined and the whole put of to further extractions all the glory we were put in hope of is the glory of a fewe phrases wherwith you wishe your Reader seing his cheare to be merry for he is wellcome And thus you have given us a flashe of powder without shot but not without smoke Our enterteynment may be better in the chapter followinge CHAP. II. Concerning two Philosophicall maximes which are sayde to leade us to the acknowledgement of one infinite incomprehensible essence FROM leight shewes we come to solid discourse at least we are promised such The principles wherof are two termed springs founteynes that they may be the fitter for the baptizing of Atheists so you speake as they are fitt enough for the confirminge of Christians The first is Whatsoever hath limite or boundes of being hath some distinct cause or author of beinge This is taken for a proposition knowne of it selfe yet are the termes very ambiguous as namely the terme limite or boundes In one place you professe that beginninge of beinge is one speciall limit of being Newe I confesse that in this sense the proposition is evident thus Whatsoever hath a beginninge hathe a cause therof distinct from it selfe because nothing can have a beginninge of beinge without a cause Neyther can any thing give beinge unto it selfe And therfore if all thinges in this World are acknowledged to have had a beginninge it must be acknowledged that they had a Maker which is God But that this World hathe had a beginninge hathe not bene