Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	flesh_n	live_v	mortify_v	7,524	5	11.3904	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A67397	The life of faith in two sermons to the university of Oxford, at St. Mary's Church there, on the 6th of January 1683/4 and June the 29th following / by John Wallis ...	Wallis, John, 1616-1703.	1684 (1684)	Wing W592; ESTC R18108	31,157	46

THE Life of Faith IN TWO SERMONS TO THE UNIVERSITY OF OXFORD At S t. Mary's Church there On the 6 th of January 1683 4. and June the 29 th following By John Wallis D. D. One of His Majesty's Chaplains in Ordinary and Professor of Geometry in the University of Oxford LONDON Printed by James Rawlins for Thomas Parkhurst And are to be sold by Amos Curteine Bookseller in Oxford 1684. THE Life of Faith Hebr. 10.38 But the Just shall Live by Faith LIfe is that of which we are all Fond. And on the contrary Death is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that which of all we most dread Skin for Skin and all that a man hath will he give for his Life Insomuch that Life is commonly put for Happiness and Death for Misery Behold I have set before you saith Moses Life and Good Death and Evil And again I have set before you Life and Death Blessing and Cursing Therefore choose Life that thou and thy seed may live That is That you may be blessed And Jeremy much to the same purpose but more literally Behold I set before you the way of Life and the way of Death And when God at first threatened In the day that thou eatest thereof thou shalt dy the Death That which we commonly call Death though it were a part was but a small part of that threatening The whole of it was That he should be miserable And though he did not Dy the same day as to what we commonly call Death yet he did that day become miserable And so had He and all His continued to be if God had not found out a way to restore us from that Death to a Life of Happiness And what that is the Text tells us The Just shall live by Faith True it is that Death in the proper sense is a great Evil and it was so intended by God when he did at first threaten it as a part of that misery which was to follow upon Sin And even the Death of a Friend as well as our Own may justly be looked upon as a great Affliction But thus to Dy is a much less Evil than as the Apostle speaks to be Dead while we Live And it is an Allay to our Sorrow as well in reference to our own Death as to that of those we Love That he who Believeth in the Lord though he be Dead yet shall he Live And who soever liveth and believeth in him shall never Dy. You easily apprehend that when Christ saith He shall never Dy he did not mean it of a natural Death For thus It is appointed to all men once to Dy But thus rather He that hath part in the first Resurrection on such the second Death hath no power Or if that expression may seem to be of a doubtfull sense as being involved in the obscure phrase of a mystical Prophesy yet that at least is plain That If we live after the Flesh we shall Dy but if through the Spirit we mortifie the deeds of the Body we shall Live For to be Carnally minded is Death but to be Spiritually minded is Life and Peace And this is the Life which the Text speaks of Which is Begun is Grace and Perfected in Glory And such a Life is that which the Just shall Live by Faith God so loved the World that he gave his only begotten Son that who so ever Believeth in him should not perish but have everlasting Life That is That he should be eternally Happy He that Believeth on the Son hath everlasting Life and he that Believeth not the Son hath not Life but the Wrath of God abideth on him For the Just shall Live by Faith But if any man draw-back my Soul saith God shall have no pleasure in him The first place where we meet with this The Just shall Live by Faith is in Habak 2.4 And we have it cited as a saying very considerable three times in the New Testament Rom. 1.17 Gal. 3.11 and here Hebr. 10.38 And in all the Four places we have the words just in the same order 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Justus ex Fide vivet that of Faith standing in the middle of the other two words and capable of being referred to either The Just by Faith shall Live And may therefore be indifferently read The Just by Faith or By Faith shall live Justus ex Fide or ex Fide vivet Nor need we be much solicitous whether of the ways we read it For it may well enough have an aspect both ways But though in all these places the words ly in the same Order yet with a different Emphasis according as the Context and the Scope of the place direct In the first place the Emphasis seems to ly upon the word Just or Righteous as contradistinguished from those who are otherwise His Soul that is lifted up is not upright in him and consequently not pleasing to God But the Just shall live by Faith Where he shews the advantage that the Just or Righteous have as to the case there spoken of before those who are not so those who 's heart is lifted up or standeth out and refuseth to submit it self to God and Trust in him And to the same purpose in the place before us where we have a like opposition or contradistinction between the Just or Faithful and those who are not so The Just shall live by Faith But if any man draw-back saith God my Soul shall have no pleasure in him Where we have as in the other place a Promise to the Just and Faithful but with a direct exclusion of those who are otherwise who draw-back or Revolt from him or stand-out against him or believe not in him Which come much to the same pass And the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of a like sense in divers places of the New Testament is by Interpreters indifferently expressed by Disobedience or Vnbelief And this place in the Epistle to the Hebrews though it may in some words seem to differ from that in Habakkuk yet is by Expositors generally supposed to have a particular respect thereunto Nor need we as some would perswade us to change the reading of the Hebrew Text to make it agree with the Greek but it might well enough be so rendered as the Greek hath it though the Hebrew were then so read as now it is As is well shewed by a learned Writer of our own in his Notes upon Maimonides's Porta Mosis So that how comfortable so ever the Text may be or the Promise therein made to those that are truly Righteous and Believe in Christ It affords small comfort to those that are Wicked and Unbelievers who while they so continue are quite debarred from it Much like to the Pillar of the Cloud which was between the Israelites and Egyptians It gave light to the one but to the other was a Cloud and Darkness Or without such