Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
life_n	believe_v	live_v	resurrection_n	4,221	5	9.2871	5	false

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A02785	A discourse concerning the soule and spirit of man Wherein is described the essence and dignity thereof, the gifts and graces wherewith God hath endued it, and the estate thereof, aswell present as future. And thereunto is annexed in the end a bipartite instruction, or exhortation, concerning the duties of our thankfulnesse towards God. Written by Simon Harvvard.	Harward, Simon, fl. 1572-1614.	1604 (1604)	STC 12917; ESTC S116608	106,518	282

miseries of this worlde making light to shine in the middest of darkenesse Psal 112 4 Ioh. 16 20. and turning all their pensiuenesse into gladnesse but it conceiueth an assured hope of a better to wit an euerlasting life in the ioyes of heauen and that so soone as the soule is deliuered from the bodie The Apostle Paul did account his loosing from this prison to bee a present beeing with Christ I desire saith hee to bee dissolued and to bee with Christ Phil. 1.23 hee was assured that his remouing from this tabernacle should bee a present dwelling with the Lorde as hee saide wee had rather remoue out of the bodie 2. Cor. 5.8 and dwell with the Lord. Stephen prayed in faith and assurance that his soule should presently bee receiued into the hands of God Lord Iesus receiue my spirit Act 7.59 In the Reuelation of Saint Iohn Aopc 14.13 such a blessing and such a rest is promised to them that dye in the Lorde August in Psa 102. that their good workes may followe after them that is that God may crowne his giftes in them Our Sauiour saith to the repentant thiefe vpon the Crosse Luk. 23.43 This day thou shalt bee with mee in Paradise The soule of Lazarus beeing departed Luk. 16.22 was carried by Angelles into Abraham his bosome Polycarpus that holy Disciple of the Apostles amongst many excellent speeches at the time of his martyrdome added this Eccl. hist lib. 4 cap. 13. HodiÃ¨ representabor coram Deo in spiritu This day I shall be in soule represented before the Lorde The Wise man saith of the death of all the faithfull When earth goeth to earth Eccl 12.7 the spirit goeth to God which gaue it When the Prophet Dauid saith Psal 16 10. that God will not leaue his soule in hell nor suffer his holy one to see corruption No doubt hee prophesieth of the resurrection as it is expounded by Saint Peter Act. 2.29 but hee includeth in that resurrectioÌ„ of Christ the life also of his own soule hee called Christ his soule I liue saith the Apostle yet not I Gal. 2.20 but Christ liueth in me especially in the resurrection of Christ our life is hid with Christ Col. 3 2 therfore Dauid beleeueth that seeing his soule Vido Gen. 42 38. Iob 14.13 de significatione inferni Psal 16.11 and the life of his soule Christ Iesus shall not bee left in the graue he shall vndoubtedly be brought to the preseÌ„ce of God which hee calleth in the next verse a fulnesse of ioy and pleasures for euermore The hope of the Apostle Paul is to be made conformable to the death of Christ Phil. 3.10 vntill he come to the resurrection of the dead now as his death was no extinguishing of the humaine soule Ion. 2.3 Mat 12.39 but like the being â—f Ionas in the Whales belly his soule being stil safe and yeelded vp into the haÌ„ds of God as hee saide Father into thy handes I commend my spirite Luke 23.46 and like the sacrificing of Isaac wherein the soule remained vntouched so also by his quickening power Iohn 4.17 hee giueth to all his elect that well of water that springeth vp to eternall life The Ram which was offered in steed of Isaac may well signifie our body our irrationall part that dieth but the soule though it be a while bouÌ„d to the body as Isaac was bound yet as soone as the bandes are loosed it mounteth vp to the place of al blisse and perpetuall blessednes Our Sauiour saith Quia ego viuo vos viuetis Because I liue Iohn 14.19 Iohn 6.56 you shal liue I liue by the father and hee that feedeth on me shall liue by me Iohn 5.24 Hee that heareth my wordes hath life eternall and shall not come into condemnation but hath passed from death to life Eccle. hist lib 6. cap. 26. Aug. lib de heres c. 83 In decret distinct 2. de Iohanne Vide Gerson in sermone paschali Hereby are condemned two grosse heresies the one deuised first by the Arabians and after renewed by Iohn Bishoppe of Rome and of late defended by certain Anabaptistes to wit that the soule doth sleepe or dye with the body and that both are raysed vp againe together in the last day And the other of the Romish Catholikes confessing indeed that the soule liueth after death but yet that the soules of the children of God Their vsuall buls and indulgences goe for thousaÌ„ds of years doe and must remaine so many yeares or so many thousand yeares in Purgatory before they can be admitted to the ioyes of heauen For the former to wit such as defeÌ„d both body and soule to dye together and both at the last day to be raised together they are coÌ„demned as you haue heard by the manifest testimonies of the holy Scriptures you may adde if you please those wordes of our Sauiour Feare not them which kill the body Luke 12.5 and haue no power to kill the soule if the Soule dye as well as the body and together with the body how can it bee said that tyrants doe kill the one and not the other 2. Cor 5.1 4 How can the Apostle Paul desire no longer to be a Pilgrime from the Lord by remaining here in the body but rather to bee absent from the body and to bee present with the Lord vnlesse the soule remaine after death with what is God saide to bee present if both soule and body bee ouercome with death v. 1 or how can the Apostle say in the same place that when this earthly tabernacle is destroyed wee haue a building or house not made with hands but euerlasting in heauen vnlesse the soule do continue to possesse that heauenly habitation Our Sauiour Christ doth promise eternall life resurrection as two distinct things and the one taking place before the other Ioh. 6.39.40 This saith he is the will of the Father that whosoeuer beleeueth in the sonne should not perish but haue euerlasting life and I will rayse him vp in the last day Iohn 6.54 And againe hee that eateth my flesh and drinketh my bloud hath euerlasting life and I will rayse him vp in the last day And afterward Iohn 11.2 I am the resurrection and the life whosoeuer beleeueth in me though hee were dead yet hee shall liue and hee addeth hee that liueth and beleeueth in me shall not dye for euer The Saduces denyed not onely the resurrection but also the immortality of the soule Our Sauiour doth by one argument confute both their heresies Mat. 22 32 Exod. 3.6 God is the God of Abraham the God of Isaac and the God of Iacob God is not a God of the dead but of the liuing therefore Abraham Isaack and Iacob doe now liue Rom 14.8.9 and all the Saintes shall liue for euer S. Paul saith whether wee liue wee

as they doe imagine as when the Apostle saith 1 Thes â— 23 the God of peace sanctifie you who by that your spirit being perfect your soule and bodie may bee kept vnblamably vntill the coÌ„ming of our Lord Iesus Christ the meaning is not that there shuld be a perfect coniunctioÌ„ of the Spirit to the bodie by the soule as a meane or middle that so the spirit the bodie might the better continue long together but the praier of the Apostle is that the spirit of the Thessalonians that is their reason vnderstanding their soul that is their wil and affections and thirdly their body should be kept vnblamably vntill the coÌ„ming of Christ These significations of the words I haue proued at large in my first Cha. And althogh they being named here together haue seueral significations Peâ—a piscater Iâ—wellus alii in hunc locum yet can we not thereupon conclude that they are seueral substaÌ„ces But as the body and flesh are but one body so the spirit soule are but one soule Aqui. saith vpoÌ„ tht place ad peccatuÌ„ tria concurruÌ„t ratio seÌ„sualitas et exi equutio corporis Aquinas in 1 Thess 5 23 optat vt in nullo horuÌ„ sit peccatuÌ„ Three things in man may offend reasoÌ„ sensuality the body he praieth that none of these maybe defiled with sinne The ancient Fathers Augustine and Hierom doe expounde this place in an other sense Folio 21. and yet nothing fauouring the opinion of Dorne v. 19. for by the spirit they vnderstand the graces of Gods spirit and so to bee all one with that which goeth a little before Spiritum ne extinguite Quench not the spirite they make the meaning to be that both one soule and the giftes graces of Gods spirit bestowed vpon it Hieron epist 150. ad 12. quest Hedibiae might be kept perfect vntill the coÌ„ming of Christ Alii ex hoc loco tripliceÌ„ affirmare volunt substantiam spiritus quo sentimus animae qua vinimus corporis quo incedimus Some saith S. Hierom would out of this place to the Thessalonians proue a threefolde substance in man c. Nos autem accipimus gratias donationesque spiritus sancti But we by the first by the word spirite do vnderstaÌ„d the graces and giftes of the holy spirite The like affirmeth S. Augustine Aug. de ecclesiast dogmat cap. 20. tom â— Non est tertius in substantia hominis spirities sicut Didimus contendit sed spiritus ipsi est anima quae prospirituali natura vel pro eo quod spiret in corpore spiritus appellatur anima verÃ³ ex eo vocatur quod ad viuenduÌ„ viuificandum aenimet corpus Tertinm autem cum anima corpore coniunctum spiritum gratiam spiritus sancti esse intelliga mus quam orat Apostolus vt integra perseueret in nobis The spirit is not a third substance in man as Didimus woulde haue it but mans spirite is his soule which for the spiritual nature or because it breatheth in the body is called a spirit and it is called Anima because it quickneth the body and giueth vnto it a quickning force but the spirit which is in this place ioined by the Apostle with the soule and body wee must vnderstand it to bee the grace of the holy Ghost which the Apostle doth pray that it may perseuere and continue in vs. The late Writers Beza Piscator and others do in the sense of this place differ from the Fathers but all doe geneally conspire against a third substance to be framed out of it Aquinas holdeth two Axioms very strongly first Aquinas in 1. parte suae summ Theol. quest 76 3 lib. senâ—â—â—â— distinct 1. that Forma substantialis vnitur immediatÃ© materiae the substantiall forme of a thing is immediately or without any medium vnited with the matter Aquinas in 1. parte suae summ Theol. quest 70. sentent lib. 2 dist 12. and the second that non est possibile plures formas substantiales simul esse in eodem corpore It is not possible that two substantiall forms should be at one time in the selfe same body Writing also vpon that place of S. Paule 1 Cor. 15.44 Est corpus animale est corpus spirituale there is a naturall body and there is a spirituall body where the Apostle seemeth to giue the word body both to anima and spiritus Aquinas in 1. Cor. 15. he expoundeth the naturall body corpus animale to be that which in this world is troubled with naturall functions for feeding increase generation and such like and the spirituall body to bee that which absque aliquo impedimento fatigatione incessanter seruiet animae ad spirituales operationes eius hoc per Christum spiritum id est non solÃ¹m animam viuentem vt Adam sed viuentem viuificantem without all impediment and wearines continually serue the soule for her spirituall operations and that by the power of Christ being a spirite not onely a liuing spirit as Adam but a liuing and also a quickning spirite And that this is the very sense of the place it is most euident by the wordes last going before and by that which immediately followeth for in the verse before hee compareth our body in this life with our body that shall be in the resurrection It is sowen in weaknes it doth rise againe in power it is sown Copus animale it shall rise againe corpus spirituale And when he hath said there is an animall body and there is a spirituall hee addeth as it is written the first man Adam was made a liuing soule and the second Adam that is Christ Iesus was made a quickning spirit The Animal body is that which the posterity of Adam haue in this life Rom. 8. v. 11 and the spiritual body is that which shall be raysed with the quickning spirit of Christ in the resurrectioÌ„ Aug. de Ciuitate Dei lib. 13. cap. 20. Augustine sayeth that that is called a spirituall body which Spiritui summa mirabile facilitate subdetur omni molestia sensu omni corruptibilitate tarditate detracta shall obey the spirite with admirable facility all sense of trouble being taken away and all corruption and slownesse remoued And in an other place Aug. de fide symbolo cap. 6. tom â— Spirituale corpus intelligitur omnifragilitate labe terrena in coelestem puritatem stabilitatem mutata conuersa That is vnderstood to bee a spirituall body wherein all frailty and earthly pollution is conuerted and changed into heauenly purity and stedfastnes Anselmus Anselm in 1. Cor. 15 Titleman in 1. Cor. 15 and after him Titleman and other schoolemen doe interprete that to be an animal body which hath need of meats drinkes and other cherishing that to bee a spirituall body which shall not neede any of these but liue for euer by the

liue vnto the Lord or whether wee dye wee we dye vnto the Lord whether wee liue therfore or dye we are the Lords for Christ therefore dyed and rose againe and reuiued that he might bee the Lord both of the dead and of the quicke How can our sauiour bee said to be the Lord and gouernour of the dead vnlesse some part of them doe remaine aliue to be subiect to his dominion Gouernement rule do of necessity import that there be also some to yeeld obedience and submission The Apostle sheweth Heb. 12.22.23 who bee the subiectes of that heauenly king to wit the angels and the spirites of iust and perfect men and hee sheweth there the great dignity of a Christian who is ioyned as it were to the Angels and spirites of iust men when he embraceth that religion which they doe continually reuerence But say they if the soule doe already enioy eternall blisse in heaueÌ„ what needeth then a day of iudgement If it be iudged already to what purpose should there bee any further sentence The day of iudgement is ordained of God for the vniting together both of body soule that as the elect haue serued God both in body and soule so they may receiue euerlasting ioy blisse both in body and soule and as the wicked haue serued the Diuell both in body soule so they receiue eternall tormentes both in body and soule And for this cause we are taught to belieue as an article of our faith the resurrection of the body wee do not say the resurrection of the soule for the soule doth not dye but the resurrection of the flesh or the resurrection of the body The soules of theÌ„ which haue dyed in the Lord August in Iohn tract 49. doe already enioy perfect and happy rest Nothing is wanting to the perfection of their ioyes but only the company of their bodies and the company of their brethren for this cause as some expounde it the soules of the Martyrs attired with white robes Apoc. 6.10 Anselmus in Apoc. Calu. in psychopanychia doe cry out in the ReuelatioÌ„ How long Lord holy and true as thirsting and longing for the comming of Christ to their full accomplishment If in this world a glorious sight doe delight vs neuer so much yet is our ioy increased when our friend doth behold the same together with vs. And no doubt this is as it were an accomplishing of the ioyes of the soules already receiued into the presence of Christ in the celestiall paradise when they shall receiue the company of their bodies the societie of their fellow-brethren An other argument doe the Anabaptists make Gen. 2.17 Rom. 6.23 Ezec. 18 4 20. drawn from the reward of sinne The stipend of sinne is death therefore say they seeing the soule hath sinned the soule must needes dye but death is in the scripture taken sundry wayes sometimes for the separation of the soule from the body sometimes for the separation of God from the soule 1. Tim 5.6 as when the Apostle calleth the widow liuing in wanton delightes dead though shee liue that is aliue in the body but dead in the soule sometime for the horror of condemnation as the Diuell did receiue the reward of sinne and yet was not so extinguished but that hee doth watch and goe about continually 1. Pet. 5. â— seeking whome to deuoure In respect of the Saintes of God death is saide to haue lost her sting and to become as a drone bee as the Apostle speaketh 1. Cor. 15 56 O death where is thy sting It was prophesied of our Sauiour Christ by the Prophetes Praecipitabit mortem in aeternum Esay 25.8 Hee shall throw death headlong for euer O Death I will be thy death O hell I will bee thy destruction They obiect further that the death of the saintes is called a sleepe Act. 7 60 Ioh. 11.11 2. Thes 4.13 Stephen when he dyed fell a sleepe Lazarus being dead was said to sleep the Apostle biddeth not to mourne for them that sleepe that is be dead If death bee a sleepe theÌ„ can there not be in the soule any conceiuing of ioyes vntill that sleepe bee awakened by the resurrection It is very apparant that in that Phrase by a Synechdoche that is giuen to the whole which agreeth but to one part when Iob saith Ecce nunc in puluere dormio Iob 7.21 Behold I shall sleepe now in the dust and if you seeke mee in the morning I shall haue no being did Iob thinke that when hee dyed his soule should lye in the dust that were too grosse to bee once imagined It is very apparant then that hee meaneth onely that his body shall sleepe in the dust and that figuratiuely hee doth attribute that to the whole which agreeth but to a part That which they alledge out of Salomon that man and beast haue both one end Eccl. 3.21 who knoweth whether the spirite of man shall ascend vpward or the spirite of beast descend downe into the earth is answered by those wordes which Salomon doth so often repeat in that book Eccl. 1.2 Eccl. 2.11 Vanity of vanities and all is but vanity hee sheweth often in that Booke what are the speeches of vaine men Eccl. 9.4 as after when hee sayeth Better is a liuing dog then a dead Lion for the liuing know that they shall dye but the dead know nothing at all wee must not think that Salomon speaketh this as of himselfe but to shew the affections of worldlinges who are led by vanity of vanities and by nothing but vanity Tertul. lib de resurr carnis Irenaeus lib. 9 aduersus haeresi Chrysost hom 28. in â—1 ad Hebr. August lib 12 de Ciuit. Dei cap. 9 When the Fathers doe sometimes affirme that the soules are not crowned vntill the day of resurrection they mean of the perfect triumph they deny not but that the soules of the Saints are in peace and happy rest but the perfect triumph crown of glory they made to be then when the bodies being againe vnited to the soules death should be vtterly swallowed vp in victory The argument which some doe alledge out of the Apostle that because he saith If the dead rise not againe 1. Cor. 15.19 we are of all men most miserable v. 32 therefore before the resurrection there is no ioy nor felicity is of no force at all for hee saith after what will it profite mee to fight with the beastes at Ephesus if the deade bee not raysed vppe the bodies of the Saintes in this life suffer many iniuries reproches and often martyrdomes Now vnlesse these bodies bee hereafter to be aduanced to glory we are of all meÌ„ most miserable and againe although the soule do enioy blessed rest yet a great part of the happinesse doth consist in the assurance of the expected resurrection Caluin in Phychopanychia haec tractat 1 vberrime It is further obiected

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