Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	body_n	life_n	soul_n	34,804	5	5.7811	4	true

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 theâ—e is a great differancs between the wants of faith and a conâ—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 Nâ—w we see through a glasse darkly but then face to face now I know in part â—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

word signifies heat and we would have our friends hot in our cause we would not have a Counsellor that should plead coldly or indifferently and shall we be indifferent in the service of God far be it from us Breathing is a signe of life it befals many that are in swoonings and dangerous fits that it is heard to tell whether they be yet if they breath in wholsome aire and pant after God and the Scriptures and after good advice to be set and kept in the way of Religion it is an argument they live I might follow the similie of breathing in and out but I surcease Those that are alive to choose would converse with the living and not with the dead I would not have any one to think that I would insinuate any such matter or suggest any such thoughts into the heads of any that should go about to tell who are dead and who are alive but we must not deny that which Scriptures plainly affirm to choose a man that is not dead in sins would not familiarly converse with any but such as he hopes in the judgement of charity to be alive and it stands thus between the living and the dead no fellowship no commerce if you speak to a dead man you are not answered if you take him by the hand and otherwayes expresse your self yet no correspondence no sutablenesse your love is not answered again and therefore there can be no joy in such conversing Speak to a worldly man he can say little unles it be in worldly things he is out of his element And surely such as rejoyce in good things must needs cheerfully delight in the society of such as minde the like And for further enlarging of this point think what a miserie it would be for a man to marry a dead woman to have her layed in his bed carried to his board to be with her continually it would be irksome and unpleasing You see Abraham would fain bury his wife Sarah out of his fight for the face of death is irksome and uncomfortable And is it not the case of many a man that lives with a dead wife and the wife with a dead husband if it be no sorrow to you it is so much the worse with you for then you your selves are dead A woman goes with grief and is daily in sorrow if she think her child is dead in her wombe she hath no joy to think of the time of her deliverance O what is it to carry about with you a dead heart a dead soul And it is so if you be not moved in pitie to such as converse with you of whose life in Religion you have no warrantable nor well grounded hope But all you that by these or the like signes can suppose and conclude to your selves that you are now alive I dare be bold to assure you that you shall still live and live eternally in heaven many things may in this world trouble you molest the comfort of your lives but nothing shall cut it off therefore with patience wait untill you injoy a better life then you now have beare with patience sicklinesse of body troubles of minde the reproaches and crosses of this life in hope of eternall life And the consideration hereof should make us willing to undergo any difficulties because we hope to live happily and that happinesse to remain eternally And surely there is great reason why the servants of God should wait patiently and cheerfully expect the accomplishment of their hope for of all men in the world they are in the way to the greatest preferment and by faith they see already the bounty of God which shal hereafter be manifested towards them It may be of reproofe justly to tax and challenge the most part of Christians Vse 2. for not longing more after life eternall what should moove us to be in love with the world Ah do we so much esteem life that is temporall it is a wonder to see so great matters mentioned in the Scriptures and our hearts so little affected with them and it may be a matter of wonderment why our hearts make no more after things that be so pretious I take it these causes may be rendered but all of them intimate matter of reproofe First men that are not assured of a better estate are loath to leave that which they have in possession a poore man thaâ—â—ives in a cold house and hath never a good roome yet if he knowes not whither to go he will not wilâ—lingly go out though it be never so cold so is it with many men that are miserable and poor they have no assurance of a better estate and therefore they are loath to leave this It may be they have some hopes and cares and that honest and religious as in David he had a promise of the Kingdom and his heart was set on the service he meant to do when he came to the Kingdome this may be in the mind and hinder the more earnest desires of heaven The maine cause is life eternall and the joyes of heaven are so high above our spirit that till the soul be fitted by an extraordinarie measure of grace and raised above an ordinarie pitch it is not made sutable to them Paul that had visions and revelations was elevated higher than ordinary he was full of heavenly desires FINIS Die Jovis 27 May. 1647. ORdered by the Lords in Parliament assembled That Mr. Valentine one of the Assembly of Divines is hereby thanked for his great pains taken in his Sermon Preached yesterday before their Lordships in the Abbey Church Westminster And he is hereby desired to cause the same to be Printed and published Which is to be done onely by Authority under his own Hand Jo Browne Cler Parl ' I Appoint Joh Rothwell to Print my Sermon Tho Valentime

Selected quad for the lemma: spirit_n

Text snippets containing the quad