Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	believe_v	faith_n	fundamental_a	1,746	5	10.1277	5	false

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

and they most many times that have least cause so to do or if by the Spirit he know himself to be in the state of grace which too many presume of upon the report and suggestion not of Gods never erring but of their own corrupt and deceitfull spirit but being granted that such they are or may be that then God doth not see or heare or regard or take notice at all of what they do or the lesse mislike them for so doing 4. I desire to have it considered whether according to these tenents a man may not well expect honest and faithfull dealing rather at the hand of an heathen holding at least a deity and a providence or of a conscientious Papist then at the hands of an Antinomian thus principled For heathen men so qualified as hath been said have by the light of nature acknowledged and professed to believe that God did see and take notice of whatsoever they did or spake yea or thought and was offended with them when in ought of these they failed and even Papists also by those grounds which they hold in common with us as also the Christians of former ages do here in accord with them Whereas our Antinomians you see flatly deny that God doth see or take notice of any evill or failings in ought of theirs presuming them to be in the state of grace no not of dâ—unkennesse or murther much lesse of a fraud of a ly yea they stick not to say and it followeth unavoydably indeed from their principles that God is no more displeased with them when they ly then when they speak truth that which indeed I believe makes so many of them such notorious liers as I have by experience my self found some and by credible report heard others of them to be no more when they be drunk then when they keep themselves sober no more when they commit adultery then when in wedlock they live loyally Again if it shall be said that some of the above-mentioned assertions may yet beare an orthodox sense as indeed they did endeavour when time was by some qualifications to allay the horridnesse of some of them for who can deny may some say but that there is a fountain ready open for sinners to wash in tho they have never so oft sinned upon their repentance and for a believer as one of them sought to salve it to aske forgivenesse of his sin as if Christ had not made full satisfaction to God for it were a point of much impiety and further that in divers sound authors of former ages some such speeches are found as these men now use to presse in the venting and vindicating of their positions To all this I answer 1. that the Apostle by precept enjoyneth Timothy to keep a form of wholsom as well words as doctrines as also by his own practise he admonisheth us to speak the words as well of sobriety as of truth but these their forms are sure far from sobriety and from wholsomnesse as far 2. That these men deal with orthodox Authors I cannot say as flies that leave the whole hide where it is whole sound to seize on some sore or unsound part tho prone enough I doubt not they would be so to do if they could light on ought thus tainted in theÌ„ because those writers were sound enough in those places which these men thereby to countenance their own unsound opinions do abuse and yet I may well say as flies that are wont to slip away from the glasse where it is slick and smooth but to fasten upon it where they find any scratches in it for they passe by those places in them and those their speeches where and wherein they plainly and familiarly deliver themselves and their mind in tearms most proper and suitable to the truth and nature of the doctrine they deal with and pitch upon some high and harsh expressions which carried in an hyperbolicall strain do sometime fall from them the rather thereby to amuse silly people who are prone most to admire what they least understand and to beguile such as are not able to distinguish between propriety of speech and rhetoricall tho sometime more emphaticall meer flourishes where they might do well to remember that it is a dangerous matter as from typicall so from tropicall speeches hyperbolicall especially to raise points of doctrine and to strain that to propriety that is spoken by a figure But herein they deal as the Papists do in some controversies between us and them who to justifie the invocation of Saints deceased passing by yea crossing out sometime those cleer places of the ancients wherein they are most pregnant for invocation of God in Christ onely use to presse us with those passages in their panegyricall discourses where they break forth into rhetoricall compellations of the blessed spirits deceased as they do sometime the like of the senselesse yea and livelesse creatures and to make men beleeve that their late forged monster of transubstantiation is no novelty but a doctrine held and beleeved in the ancient Church letting slip the plain and pregnant speeches of the ancients to the contrary which yet they cannot be ignorant of being inserted some of them even into the corps of their Canon-law fasten upon and urge against us some sacramentall metonymicall and hyperbolicall expressions as in heat of affection and eager pursuit of their matter have slipt at some times from the lips or dropt from the pens of those Worthies which yet divers of them unlesse they will venture as farre as Pope Nicolas whom the glosse it self is ashamed of in propriety of sense themselves dare not admit where by the way tho a little out of the way I cannot forbeare in a word to intimate how herein also these men imitate the patrons of Popery for look what imputations they cast on us because we refuse to receive contrary to the evidence of our sight and sense the grounds of sound reason and principles of Religion that hideouâ— conceit of Christs whole body comprehended in a little thin Wafer-cake which they have now made an article of faith that we are meere carnall creatures preferring sight and sense before faith that we make Christ a lyer deny the truth of his Word and the power of his deity the very self-same aspersions as at large you have heard full as soule if not fouler do these corrupters of the truth of God bedew and bedaub us with because we will not abandon sense reason and religion so as to believe that which they presse as a fundamentall article of faith to wit that believers have no sin that God can see in them tho they see and feel it in themselves and that God cannot but abhor them and refuse to own them if he should espie but the least mote or speâ—k of sin in them 3. The scope and drift of these men farre different from theirs whose speeches they make use of would in these their expressions be observed

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 B.D. and Pastor of Rotherhith PSALM 94. 9. He that planteth the ear shal not he hear he that formed the ey shal not he see 10. He that chastiseth the heathen shal not he correct he that teacheth man knowledge should not he know 11. The Lord knoweth these thoughts of men that they are vanity 12. Blessed is the man whom thou chastenest O Lord and teachest him out of thy Law LONDON Printed by E.G. for Foulke Clifton and are to be sold at his shop on new Fishstreet-hill under Margarets-Cuurch 1643. TO THE Religious Iudicious and Ingenuous READER For such should I desire all that read me to be Religious that willing to be informed of the truth Judicious that able when held out to discern it Ingenuous that ready when convinced of it to acknowledge it Or Because this is matter rather of wish then of hope To any READER indifferently Those especially of mine own Congregation either untainted or tainted with Antinomian opinions HAving in the course of my ministery among mine own people delivered and in conference with others elsewhere declared my judgement concerning a passage in Balaams prophecies much pressed by our Antinomian Teachers for the proofe of one of their principall Positions concerning the present estate of justified persons and Gods sight of sinne in them I have by divers of those who thereby took notice of it been since solicited yea by some of them importuned to explain it more fully and to make it more publique Which motion albeit I did for some space of time entertain with a deaf eare as being one well-neere spent and too well conscious to my self how unfit at these yeers and this weaknesse which might justly plead a discharge from such employments to be drawn forth into the field and engaged in matter of controversie further then the safety and welfare of mine owne flock might there in be concerned yet for some considerations which I shall not need here to relate I have at length been induced to condescend to the desires of those who have herein been so earnest with me and this the rather that I might thereby take occasion to vindicate my selfe from some aspersions which some of these mens followers have endevoured to fasten upon me as if I had falsely and unfaithfully related their opinion in the point especially which they ground on that passage of Scripture here dealt with whereby they affirm that God doth not will not cannot in those times see any sin in any of his justified children Which Position albeit with much confidence they maintain and with no lesse eagernesse contend for as hereafter shall be made to appear yet when it is charged upon them their disciples are wont to cry out and clamour that they are belied wrongfully traduced and injuriously dealt with as being charged with that which they neither teach nor maintain And indeed to meer strangers or even to some of their own followers who being but novices yet in the schoole of these mysteries may chance to boggle and startle somewhat at such assertions as these they may peradventure refuse as your brokers for Popery are in the like case wont to do with some of their grosser points as the worship of Images and the like to be acknown of that which yet they hold or at least seem to hold for whether they can work their own hearts really to beleeve what in some things they say may not unjustly be doubted and where they may be bolder and freer stick not nakedly without maske or vail to propound and peremptorily to avow and maintain as an undeniable truth of God and a main principle of faith Nor is it any marvell that they should thus do since that however truth as we use to say seeks no corners wherein to shroud it selfe in times of liberty especially such as at present we live in nor shunneth any thing more as being of nothing more afraid and ashamed then not to be seen and to appeare in her own native and naked shape yet error on the other side as conscious to it self of its own unsoundnesse is wont to seek lurking nooks wherein to lie hid and starting holes whereat to slip out and shifts and sleights wherewith to disguise it self shunneth nothing more then the light and is most loath to be seen and appear in its own likenesse and when it is therefore pursued that it may be attached and brought forth to light it either beddeth it self with the Eel in the mud or with the cuttle-fish so discoloureth the waters about it that men seem to have lost the sight of what they even now saw and to be as if they wotted not what were become of that which erewhiles they deemed themselves to have had either cleer in their eye or fast in their hand This practise discovered it self over-sufficiently in those three grand patrons and ring-leaders of this faction what time they were convented before the worthy Committee of the honourable house of Commons in the Star-chamber Where being required or requested rather to deliver their opinion in divers points then propounded unto them for the cleering of themselves and the doctrine taught by them they sought at first by all meanâ— to decline giving any answer at all and being pressed upon it when they could not well avoid it the answer they gave was in such generall obscure and ambiguous terms conceived as that they might seem to say somewhat to the point propounded and yet conceal what their mind might be in the main matter intended My chief entendement therefore at present shal be not so much to debate or discusse the points in controversie between us and them I shall leave that to those that have better abilities and more leisure and the truth is that in some particulars their assertions are so grosse that the very discovery by uncasing and devesting them of those veils dressings wherwith their paterouns are wont to disguise them is refutation sufficient but to make manifest and lay open only what it is that they maintain that it may not be deemed as their fautors and followers use to affirm that in dealing with them we fight but with shadowes and spirits of our own raising or shoot at a man of straw that our selves have set up or to hack and hew a post which insteed of an adversary when we have none we have made choyce of whereon to exercise our arms and our armes The question then is what it is that these men maintain concerning Gods sight of sinne in the faithfull which to state aright the controversie as it stands between them and us is not either concerning the efficacy of justification in generall or concerning Gods sight of sin generally in such as beleeve and are

it hath been committed Yea the rather should it prevail with us for prevention not in regard of God onely but in regard also of our selves that we may be freed from that after-grief which our grieving of God will necessarily enforce on us if we belong unto him or there be any due respect and sincere love of him in us preventing justice we use to say is the best justice and preventing physick the best physick so is forecast more behovefull then afterwit and fore-care much better then after-grief His masters beneficence to him and kind usage of him was a very forcible argument with Ioseph to keep him from wronging him who had been so good and kind unto him much more forcible should the consideration of Gods affectionate disposition be with us to make us fearfull of doing ought whereby we should wrong him and tho not alter his disposition toward us yet convince us of failing in the like disposition toward him To which purpose let us yet withall further consider that our God as he is a gratious and mercifull so he is a wise and discreet God It is not with him as it is with some earthly parents who where they are very affectionate are withall oft indiscreet mothers indeed mostly but fathers also as well as mothers as if they were mothers rather then fathers faulty sometime and much failing herein who as they cannot endure to see any servant or stranger upon any occasion so much as once to touch their children so they have no regard tho they do amisse to rebuke much lesse to chastise them themselves being therein if we beleeve Salomon and experience too well seales up the truth of what he saith their foes rather then their friends Of Adoniah you know it is said that his father David would not at any time upon any occasion displease him that which encouraged him to be over-bold with his father in attempting to take the crown from his head while he yet lived nor is old Elies indulgence to his children unknown that which in the issue proved the ruine both of him and them But it is otherwise with God He hath as the heathen man himself could observe as well a fatherly discretion as a motherly affection as he is tender over them so withall he tendreth their good as he will not have others to wrong them so he will not suffer them to wrong him as he will not permit others to deal unduly with them so he will not endure them to cary themselves undutifully toward him if they do they shall be sure to hear of it it may be smart for it too from him It was that that David expected so soon as his heart misgave him and began to check him for his numbring of the people he looked ere long to hear of it to his grief and notwithstanding all the means he could use to prevent it he so did God would lesson him by lessening his people in whose multitude he prided himself to be more wary another time and by chastising of him warn others what to look for tho never so near or dear to him if they offend in like sort Let us therefore be admonished not to presume on Gods lenity and his tender disposition but remember that discreet parents even out of a tender care of their childrens good are wont to keep a stricter hand over a sonne then over a servant and will endure some things in a servant which they will not in a sonne and tho they will not suffer others to wrong their children in ought yet will not forbear to correct misdemeanors in them themselves and that sometime also so severely when the quality of the offence requireth it and the childs ability will bear it that neighbours who know how chary they are of them in regard of others do wonder how they can be so sharp and severe to them themselves That God that cannot endure to see any wrong done to his Iacob or molestation to his Israel yet is said to have given his Iacob to the spoil and his Israel for a prey when rhey trespassed against him and refused to walk in his way and to listen to his law and that therefore he powred out on them the fiercenesse of his wrath and the fury of war and kindled such a fire in the miâ—st of them as burnt them up on every side And the like may we expect from our God if we carry our selves in like manner toward him yea rather in the like manner hath God in part already dealt with us because we have been exceeding faulty in such like carriage toward him Howbeit let the fourth use be for admonition to warn the enemies of Gods people that they take heed how they touch them of whom God is so tender Discreet parents albeit they correct their children themselves and that sharply also sometime when they have cause so to do yet can they not abide to see others use them otherwise then well they will not endure to see them wronged by any but will be sure to right them if it lie in their power And God tho he lovâ— his children too well to winke at evill in them and be oft chastising them therefore for their good yet can he not nor will he endure to see wicked wretches reproaching them oppressing them trampling on them insulting over them yea or vexing and grieving them in the least degree Touch not mine anointed saith he and even to anointed ones to Kings themselves he speaks it he giveth warning before-hand of it and that even unto the greatest And he extendeth elswhere the warning he there gives for the persons in whose behalfe it is given unto the very least and lowest of those that are his Take heed saith he how ye offend any one of thâ—se little ones let not the meannesse of any of them encourage thee to wrong them in ought but remember and consider that even the hewer of wood and drawer of water the most servile offices that were in those times entred into covenant with God as well as the heads of houses and the rulers of people he that grinds at the mill may be one of Gods adopted ones as well as he that sits on the Throne thy servant thy slave the sorriest drudge that thou keepest may for all that be Gods sonne and heire But why should we be so cautious of offending such For I say unto you saith our Saviour take it on my word as little as they are or as mean in your account their Angels in Heaven do continually see the face of my Father in Heaven so deer are they to God and so chary is he of them that even those glorious creatures that are of Gods celestiall gard and whose office it is to stand in the neerest place of attendance about him are by him imployed to take speciall care of them Lazarus tho a poor begger had his soul conveyed hence to Heaven by a Troop of them when he died nor were

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