Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	body_n	dead_a	quicken_v	7,579	5	10.7938	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A95857	A charge against the Jews, and the Christian world, for not coming to Christ, who would have freely given them eternall life. Delivered in a sermon, before the Right Honorable the House of Peers, in the Abbey Church at Westminster, on May 26. 1647. being the day of their publick fast. / By Thomas Valentine, one of the Assembly of Divines, and Minister of Chalfont in the County of Bucks.	Valentine, Thomas, 1585 or 6-1665?	1647 (1647)	Wing V24; Thomason E389_6; ESTC R201520	27,808	35

condemned eternally because I would not come to Christ who would have given me life Fourthly and lastly such as refuse to come to Christ and to be guided by the doctrin of faith may come to make an open defiance against him and his Gospel the●e is a great differancs between the wants of faith and a con●rarietie to the faith Aug. in Ioh. 15 Magnum quoddam peccatum sub generali nomine vult intelligi where this later is in the height of it men come to dissent from the truth to deny it and in time to defie it and Christ the author of it the beleever he honours Christ by acknowledging him by assenting to his truth and casting his confidence and affiance upon him but the willfull unbeleever doth the contrarie and offers much dishonour to Christ by his deniall his dissent his diffidence and defiance Aqui. 2. 2 dae q 10. Artic. 3. Infidelitas est maximum peccatum Therefore some nay almost all do judge infidelity to be a very great sin and others argue and indeaver to proove it to be the greatest sin of all We come to the Second point formerly propounded which is That Jesus Christ will freely give life eternall to them that come unto him It is cleer that he understands eternall life by his expression elsewhere I give unto them eternall life and they shal never perish Ioh. 10.28 and such as speake to Christ about life mention eternall life as the ruler that followed after Christ said Good Master Luk. 18.18 What shall I do to inherit eternall life so that the life which Christ offered and the people sought for was eternall life and it was freely to be given them Life is the best kind of being and presupposeth a cause of life remaining in and working upon a Subject capable of life all things that are yet live not there is a being inferiour to life and those that live live not all a like beasts and plants live yet not such a life as man lives for as the soule is so is their life beasts have souls and yet have but sence and somewhat like reason men have understanding and utter by speech what they conceive for they have a resonable soule and a more noble then beasts and if all difference come from the act of the forme upon the matter then the soule of man more noble will still worke as we see it doth upon the body to fashion it into more excellent parts and to make the house and roomes for it's own use and therefore this life in man comming from a more excellent principle is above the life of beasts Among men some have the Spirit of Life in them who were dead by nature in sins 2 Cor. 3. they being quickned have a more noble principle of life and have in them the beginning of life eternall such as are alive to God have union with Christ they live in another kind then naturall men do for in the spiritual life the Spirit of God works on the soul as the soul doth on the body but first the soule is a meere patient which in the naturall life is the sole agent the soule is under the power of Gods Spirit and as far as Gods Spirit is above the spirit of man so far is this life of grace above that of nature therefore the Apostle magnifies this life in the regenerate above the life of reason not so much as mentioning it In that I now live Gal. 2.20 I live by the faith of the Son of God who loved me and gave himselfe for mee Life is spread over the whole man yet first and principally it is in the soule and diffused through every faculty and if we stand not too nicely upon the distinction of life and the actions of life we may say that faculty lives when it is able to do the works that belong to it as the minde lives when it knowes God and is dead while it remaines ignorant the heart lives when it loves God and reposeth trust in him the affections live when they joy in God and make fit expressions of that joy towards him as we perceive the hand to live when it can stir and work and when this life of grace continues beyond time it becomes life eternall eternity to life in the world to come is but as time in this world This is life eternall to know thee and he that beleeves hath everlasting life Faith in Christ and knowledge of him Ioh. 17.3 Ioh. 3.36 are made the beginings of life eternall and because it is propounded as a reward in heaven therefore life eternall includes the beginnings of the life of grace and the perfection of it hereafter it is the altering of our naturall lives for all our infirmities and griefes shall be remooved and for the spirituall life all the graces that in heaven shall be of use shall be perfected Life eternall includes all things essentially necessary to make us happy and also all additions and attendants to make it compleat honour and glorie and immortality are in it for such as by continuance in well doing seeke for these shall find them in eternall life But because the life of glory which Saints have in heaven Rom. 2.7 is the strongest motive that might have perswaded them to come to Christ therefore we must more fully explain that unto you the life of glory will be in the whole man but principally in the soule and most in the cheifest faculties which are the understanding and will to the understanding refer the blessed vision to the will the fruition of God these two are the principall parts of the life of glory Vide Wendelium qui scripsit upple Biel. distinct 49. conclus 4. qu. 2. I am not ignorant that many writers make the vision of God in glory to comprehend all the happinesse which the soule hath from him but there is reason and authority sufficiently to propound them distinctly 1. In the life of glory the mind shall see God that is fully and perfectly know him for seeing is put for knowing Now ye say you see Iohn 9.41 N●w we see through a glasse darkly but then face to face now I know in part ●ut then shall I know even as I am known 1 Cor. 13.12 every one in heaven shall with their own mind understand all things and know all persons so fully as may any way conduce to their happinesse and to the end it may be so all weaknesses and imperfections of the mind shall be remooved no simplicity no shallownesse shall be upon any Idiots and men of weake abilities may have so much knowledge of Christ as to bring them to heaven but when they are there they shall have sharpnesse of wit Prov 1.4 for full conformity with God in his Image Col. 3.10 is a chiefe thing in life eternall and knowledge is a principall part of Gods Image as the Apostle plainly affirmes Having put on