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	know_v	4,869	5	4.2588	3	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A70158	Gods eye on His Israel, or, A passage of Balaam, out of Numb. 23, 21 containing matter very seasonable and suitable to the times : expounded and cleared from antinomian abuse, with application to the present estate of things with us / by Tho. Gataker ...	Gataker, Thomas, 1574-1654.	1645 (1645)	Wing G321; ESTC R7798	128,608	144

did again that howsoever when David committed adultery with Bathsheba and to smother his sinne and enjoy her took away the life of her husband Vriah God beheld it took notice of it was displeased with him and chastised him very sorely for it yet in these dayes if the like wickednesse should by any beleeving persons be perpetrated to wit that a stranger should solicite a mans wife to uncleannesse and she admit him to her husbands bed in his absence being either about publike service or private employments abroad and they should afterward both further complot together to take away the life of her husband that they might the more freely enjoy either other God would not so much as once so see it as to take any notice at all of such villany or be at all angry either with the one or the other supposing them to be such as David was for so doing or ever so farre forth call them to a reckoning as to chastise either of them in the least degree for the same which doctrine whether it be not such as removeth a main curb of restraint to keep men and women in secret especially from sinne and whether it be a lesson fit to be instilled into the minds and heads of young women in the times especially of their husbands more then ordinary occasions of absence and whether they deale wisely and discreetly or are not injurious to themselves that in such case give entertainment to the teachers of such doctrine such of them especially if any such be or shall be as either are not or have not been wholly free from some scandall themselves I leave it to any sober-minded Christian to judge This then it is that these men directly avouch and with an high hand contend for pressing it upon us yea upon all persons as ye have heard to be beleeved and received under a peremptory penalty of no lesse then everlasting damnation And this because we contradict and oppose averring on the other hand for that is all that in this particular we maintain against them that God doth see and take notice of the sinnes slips and excesses of his Saints as well in these dayes as in times past and doth oft chastise them and that sharply also sometime for the same we are therefore by them branded with most opprobrious imputations and loaded with the vilest aspersions that may be which if you can endure with patience to heare as we must bear be pleased to consider with me a while how the Honey-combs author hath behonyed us and from him learn what the usuall dialect concerning us is among his disciples In this manner then is he pleased to bedaub us with his honey such as it is These men saith he tho they be Protestants in name and professe themselves utter enemies to Papists yet shake hands with them in the main points of salvation and by reason● of their being in a dead faith understanding not the doctrine of justification but conceiving it after a carnall and humane witted fashion talking of what they hold as men in a sheep and running round as blind horses in a mill and with Nicodemus accounting the deep things of God absurd they nullifie free justification and make it as good as nothing for they have as much faith as an Oxe or an Asse beleeving nothing but what they see and feele following meerly their present sense as a beast and stumbling at this block of their sight sense and feeling they break the neck of their faith and so endanger to break the neck of their soules for by breaking the neck of their faith they make it a dead faith good for nothing neither to glorifie God nor to save their souls thus they make God no God but make reason sense and feeling their God for pratling idlely and talking by the light of nature of Gods power and presence and all-seeing and all-searching nature after a Gentilish and heathenish manner to the frustrating of his word and promises and seeming to stand for and defend the same by cavils and allegations Heathenish and Gentilish and Papisticall yea beastly ungodly and blasphemous breathing out nothing but unbelief which as a blind bayard goeth about to make God blind that he cannot see his own work wrought upon his children and like a bold Betteresse maketh God to her selfe impotent blind and a lier they reject faith dishonour God rob him of his power spoil him of his truth find him no more our God then the Gentiles and Heathen did and seeming to glorifie him rob him of the glory of his God-head making him impotent in his power false in his word and promises blind that he cannot see his own and his Sonnes proper work in and upon us and so by unbelief abolish to themselves the whole God-head Again lisping in speech and limping in practise yea halting down-right in the doctrine of free justification and sliding back to the legall teaching of the Old Testament in promising rewards to the followers of righteousnesse and threatning punishment to transgressors they sow up again the veil that was rent from the top to the botome and shut up the holy of holies and by mingling the Law and the Gospel together as if one should mingle black and white they marre both and not onely blemish and darken the doctrine of grace but take away Christ and all his benefits secretly undermine and utterly overthrow the Gospel and all the benefits of it deny the nature and essence of faith deny baptisme deny Christ deny his satisfaction and by perverting the Gospel of Christ become of preachers of the Gospel Ministers and Apostles of the Devill and by making a miscilan and mixture of the Law and the Gospel they preach neither good Law nor good Gospel but a miscilan and marring of both and thereby make miscilan Christians that is meer hypocrites for they expell the filiall and bring in a servile fear and make Gods children serve him with eye●service which in them is abominable and so nourish hypocrisie but greatly hinder true sanctification true repentance and holy walking by legall threats and rewards which cause but a constrained hireling sanctity which is hypocriticall legall holinesse or else cause people to run tho more cautiously yet the faster into sinne Furthermore they bring forth a rod to whip if shee tread her foot a little awry the bride in her mariage attire the Queen in her royal robes and pulling the wedding garments off over the brides head and putting on her a mourning garment of blows stripping the Queen and bride making her stand naked to be whipt with rods of crosses afflictions at her marriage feast they frustrate and make void the wedding garment of Christs righteousnesse which hereby is made one in regard of the being of sinne it self and Gods sight of sinne in his with the hypocrisie and security of the wicked and Gods covering is made all one with mans covering nay rather with the deceitfull covering which

time to be short so when he rageth most fiercely it is a sign that his time is short that his fury being at its height will not hold or last long when the wickednesse of the Amorite was come to the height he was then ripe and ready for destruction and when the fury of Iacobs adversaries is come to the height it is then high time indeed for God to strike in and to take down it and them at once And tho God may seem to linger and delay reliefe while his people are in some lingring pains yet when their throws come thick and their pains grow extream and the birth is come to the breach but there is no power to bring it forth the Lord is then wont to hasten delivery that his people may not perish under the hands of those that put them unto such extremity Again hath God such a tender eye on those and over those that are his the consideration hereof may in the next place serve for encouragement to encourage them to go on constantly in Gods cause and not to flinch back or give over for feare of any evill that thereby may accrew unto them or of miscarrying and perishing in the pursuit of it For how can he see or suffer any evill to befall them whose wrongs and sufferings he is so affected with or how can he permit any of them to perish whom he cannot endure to see undergo any hard measure at the hand of those that hate them The Lord rescueth the souls of his servants saith the Psalmist and none that trust in him shall perish and The eye of the Lord is upon the righteous and upon those that feare him and trust in his mercy God hath a continuall eye to them and on them because his delight is in them But to what end is his ey so alwaies on them to deliver their souls that is their lives or themselves their persons from death and how can they perish whom Gods eye is never off whom he hath alwaies an eye unto My sheep saith our Saviour heare my voyce and I know them I take speciall notice of them and they f●llow me and I give them life eternall and they shal not perish My father that gave me them is greater then all and none can take them out of his hand they that are ever in Gods eye the eye of his perpetuall providence that are ever in Gods hand the hand of his most powerfull protection how can they but be safe how can they possibly perish But how is this made good may some say when we see that they do oft perish and a●e so far from being protected or delivered that they dy in the qarrell I answer 1. they perish not when they seem to perish The righteous perish saith the Prophet that is they depart they decease for such onely is their death and to the eye of flesh and blood they seem indeed to have perished and men lay it not to heart and good or godly men a●e gathered and men do not consider that the righteous are gathered from the evill to come that they go in peace and depart this world before troubles come while outward peace yet continueth and with inward peace of mind quietly or go unto peace passe hence unto peace the soul to a place of joy and blisse the body to lie down and sleep till the resurrection in the grave provided as a bed or room of rest for it God doth with them as men are wont to do with their corn when it is catching weather they are carefull to get it in before the rain fall or as with their fruit when they see the clouds gather make haste to pluck and house it before the storm come So he took away Ieroboams sonne before the fall of his fathers house Iosias before the dismall destruction of his people Secondly no evill doth or can befall them by ought that in this kind doth betide them Hated they may be but harmed they cannot be hunted and hurried to and fro yea and murthered and massacred they may be and yet hurt they cannot be as he said sometime of his adversaries so may a Christian much better say in the like case of his Kill me they may but hurt me they cannot And as the Cynik sometime answered when one told him that some mocked him Mock they may but I am not mocked and the Apostle of God that howsoever men therein worse the● divels dare mock at him at his word at his works at his ministers and messengers yet God is not mocked so here wrong men may do them and yet are they not wronged wrong I say men may do them because they intend desire and endevour so to do and their very intent and desire is sufficient to make them wrong-doers and yet are not they wronged because no damage can accrew unto them by any wrong that is done them as every malicious person is a murtherer albeit the party maliced by him be not murthered and every one that looketh on a woman so as or untill he lust after her is an adulterer altho the woman so looked on and lusted after be free from any adulterous either act or thought Amnon was an incestuous violat●r of his sister and yet was not she either incestuous or at all violated in the party forced saith God himself there is no fault and sacrilegious persons are guilty of wrong done to God albeit no wrong can possibly reach unto him no more then those shafts that are shot against the sunne can come any thing neer it much lesse lessen its light Men may set up the godly man as a mark whereat to levell all their envenomed arrowes but they can no more fasten on him to hurt him then as if they met with a rock where they cannot enter so much tho they may be shattred themselves as to make the least dint or to leave the least print behind them For consider a while with me what men can do to thee if thou beest one of Gods peculiar ones or wherin they can endamage thee They may take thy goods from thee but can they take away thy grace that is thy true treasure and while thou retainest that thou maist say more truly then the Philosopher when the City he dwelt in was sacked that thou hast lost nothing Yea suppose a man be plundered as Job was of al that ever he hath to let passe what one of the ancients saith of him that tho Iob when he was stript of all that he had been formerly possessed of might seem to be in a very miserable condition yet was he even then in a most happy and blessed estate in what respect or how so you will say why because saith he albeit he had lost all that God gave him yet he had that God still that gave him all and he had all yea more then that all by much in him the Devill had taken from him his goods but he could not take away