Selected quad for the lemma: soul_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
soul_n	according_a	body_n	life_n	5,604	5	4.5482	3	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A13656	The mirror of diuine prouidence Containing a collection of Theodoret his arguments: declaring the prouidence of God to appeare notably both in the heauens and in the earth, and in all things therein contained: taken out of his workes De prouidentia.; De providentia. English. Selections	Theodoret, Bishop of Cyrrhus.; I. C., fl. 1602.	1602 (1602)	STC 23939; ESTC S101993	23,638	96

disposed but in all things let him confesse and acknowledge the Prouidence of God For by these examples it doth appeare plainly that a seruant may be vertuous godly though his maister be neuer so vicious and vngodly Why doth God suffer the godly to be led into captiuitie GOd hath a care euen ouer those that do offend and of great loue doth punish them wherefore when he suffreth the wicked for their sinnes to be ledde captiue hee sendeth with them also good men as schoole-maisters and teachers by whose good counsell example they may be directed in the true and right path Againe these godly men being in captiuitie haue not only bin a means of saluation vnto their fellowe prisoners but through their good life and doctrine haue brought also many Infidels to the light and knowledge of the true God So that in all his doings God sheweth himselfe to haue a speciall care of man The studie of Righteousnes is not without fruite although in this life it doth not appeare And of the Resurrection ALthough the godly in this life are commonly oppressed with pouertie and seruitude and liue not in like pleasure prosperitie as the wicked doo yet notwithstanding they haue pleasures and great pleasures For the godly do not think the praise and rewardes of mortall men to be a sufficient recompence for theyr trauailes and therfore cōtemning them they doo looke for the promises of GOD and attend the comming of their Guide and Captaine to receiue those crownes of vnspeakable glory rewards from heauen They wayt for the Resurrection of their bodies that being taken vp into heauen they may ioy with the holie Angels and haue the continuall and endlesse fruition of him for whose sake they haue suffered so many troubles which is a most excellent reward and the onely true happinesse Againe seeing the possession of vertue is a most precious Iewell and is not gotten nor kept without great trouble and paines it were a great absurditie that all other inferior arts and exercises should haue theyr rewards and Vertue onely be without all recompence There is an Eternall life where Vertue is rewarded WHereas God suffereth some vertuous and godly men in this world to liue die without honour and in great contempt Other some againe to liue in great honour It is an euident argument for that God is iust in all his dooings that there is another life prepared wherein they whiche haue doone well shall be rewarded accordingly So that in giuing honor vnto some here he doth manifest and declare that vertue hath her crowne reward And in suffering other some to liue without all honour or reward hee doth shew plainly that there is another life and doth thereby notably confirme the hope of those thinges which are looked for Againe if there were no life after this they which are punished heere might seeme to haue great iniurie seeing other committing the like or greater faultes to receiue no punishment at all And the vertuous men likewise which are not rewarded as other godly men are should haue too great cause to complaine and accuse the iustice of God So that of necessitie except we will denie God to be iust there must be another iudgemēt where such as haue escaped punishment heere may suffer according to their deserts and they which haue receiued heere no reward for their well doing may be fully rewarded and recompenced for their great labours The Resurrection of the bodie is necessary FOr it were great absurditie want of iustice if the soule alone and not the bodie should be glorified or tormented seeing the bodie hath bin a great furtherer and setter forward as well of the godly as the wicked operations of the minde and an instrument to performe the same Wherefore in iustice it is requisite and verie necessary seeing the bodie hath bene a copartner here with the soule both of her godly labors and wicked pleasures that it should be raised againe and together with the soule receiue due punishment as they haue deserued or like glory as rewards for their vertuous and godly labours sustained together in this life It is not vnpossible for God to raise againe the dead bodies ALl things are possible vnto God and easie to be done seeme they vnto man neuer so hard or vnpossible for he that made all things with his word can easily gather together the parts of man although they be deuoured of beasts and consumed into dust and ashes and raise him againe As it is much more easie to restore a thing being decaied then with his onely word to make all things of nothing as he did How God in times past had a care not onely of the Iewes but of all men And of the Incarnation of Christ our Sauiour NEither the heauēs nor the earth the sea the Moone or Starres neither this whole visible and inuisible creation do so notably declare and set out the exceeding greatnesse of the goodnesse and loue of God as this that the onely begotten sonne of God of like substance to the Father tooke the shape of a seruant vpō him and was conuersant here among men on earth in the similitude and figure of man that taking vpon him our infirmities and bearing our diseases he might so be our Physitian and Sauiour through whom we haue obtained this notable benefit by adoption to be made the sonnes of God For God when he saw our reuolting from him being our Creator vnto a most cruel tyrannie and how we had wilfully throwne our selues into the dungeon of all mischife treading the lawes of nature vnder feete and that these visible creatures could not perswade and bring vs to the obedience of our Creator it pleased him of great mercie to worke our saluation another way in great wisdome iustice For in the restoring of man God did not vse his onely power whereby he was able to do what he would neither yet mercy alone least the enemy of mankind should haue cause to accuse his dealing as iniurious but did deuise and take a course wherein he declared both great loue and iustice for vniting vnto himselfe the captiue nature of man he brought it into the field to reuenge his former foyle and did so furnish it with all things necessary that the enemie which in times past had preuailed against man was now by man vtterly ouerthrowne So that his tyrannie being dissolued man was by iustice deliuered from most miserable seruitude and restored to his former libertie which was the cause that Christ was borne of a woman and tooke flesh of the virgin The cause wherefore Christ fasted fortie dayes CHrist by his fasting and hunger did as it were prouoke the enemy to a conflict who perceiuing his hunger was in great hope of victorie and came with a good cōfidence as it had bene to deale with Adam whom that way hee did ouerthrow but finding vnder Adams nature his Creator he departed as confounded Againe in fasting hee would