Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	heart_n	love_n	love_v	7,424	5	6.5073	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A36736	A treatise against irreligion. By H.C. de Luzancy, priest of the Church of England, and M. of Arts of Christs Church in Oxford	De Luzancy, H. C. (Hippolyte du Chastelet), d. 1713.	1678 (1678)	Wing D2423B; ESTC R201393	39,690	201

and that of beasts perishes with the body But is it a thing wise Solomon could doubt of Are men naturally inclined to believe souls of beasts immortal Could he ballance a moment to which he was to ascribe immortality mans or beast CHAP. IX A short Analysis of the Book of Ecclesiastes THere is no conduct more liable to illusions than to pick up some places favourable to ones opinion without reflecting upon many others directly opposite to it Thus the Irreligious makes use of some places in the Ecclesiastes which seem agreeable to his fancies and leaves an hundred other which say the quite contrary This artifice is easily overthrown by this answer either admit or deny them all since all have the same authority He alledges Solomon exhorts us to live pleasantly that he declares he saw nothing more advantageous under the Sun and that it was the happiness God had granted him as if no other was to be expected He understands all those places of riot and sensual pleasures thus attributing to the wisest of Kings to excite his Readers to debauchery and all that can irritate the sinfullest passions Certainly one must needs have a strangely low idea of things to conceive no other joy but that which is carnal and imagine Solomon exhorts us to fall into excess he confesses himself to have been guilty of But one must needs be very blind who does not see that he relates them only to condem them and lay open their folly and emptiness To discern then what the Wise-man allowes from the liberties the Irreligious claims as if they were consequences of his doctrine it seemed worth the while to end this discourse by a short analysis of Ecclesiastes The sense of every particular place being to be understood by the design and spirit of the whole Book which chances to be the same as of this Discourse The general aim Solomon proposes to himself is to withdraw mans heart from the love of the world the enjoyment of creatures and his eagerness for riches and transitory things to the end that he may love fear and serve God alone 'T is the conclusion he draws from the arguments he has spread through the whole book Let us hear the conclusion of the whole matter Fear God and keep his Commandments for this is the whole duty of man For God shall bring every word into judgement with every secret thing whether it be good or whether it be evil c. 12.13 14. The only ground he insists upon to perswade them is that the world and all its attendance is vanity abuse darkness and misery for them that seek to be happy by it Thus he begins his discourse exclaiming vanity of vanities all is vanity Then he gives an exact account of all these vanities He describes exaggerates and carries them so far as to render every one sensible of his own misery He prescribes particular remedies for each of them And because his book is directed to great sinners he seems to compound with them and to hinder them from fixing their love in the creatures he allows them a moderate and lawful use of them All these vanities may be reduced to twenty three some are drawn from the imperfection of creatures in themselves others from the ill use men make of them The first is that all things under the Sun are tansitory and subject to alteration that all is obscure and hard to be apprehended that there is nothing new and the most glorious things are buried in oblivion as soon as they are gone c. 1. v. 2 11. That there are arguments to mortifie our inclination to present things our curiosity for new discoveries and above the thirst of Glory and Fame so natural to all men Vanity in learning which requires so constant and so hard a labour 16 18. Vanity in the pleasures of this life magnificence of buildings and great number and variety of attendants c. 2. v. 1 11. Vanity in the sublimest knowledge since it procures no advantage to the learned above the ignorant both dying and being equally forgotten after their death 12.17 Vanity in the hardships men undergo night and day to heap up riches not knowing whom they gather them for That it is better to enjoy the fruit of his labours than heap up still and starve ones self to inrich an unworthy heir That this baseness of soul is one of the greatest punishments of God 16 18 26. Vanity in the changes and and cares of men who are obliged to vary them at every moment That how great and satisfying soever be the works of God yet mans heart wishing still for an eternal and immutable God can find no rest in them So that the best way is to use them moderately still expecting greater things c. 3. v. 1 15. Vanity in the injust sentences of judges which the great Judge will disannul 16 17. Vanity in that notorious equality between man and beast in life death and corruption so as to incline stupid man to doubt of their own souls immortality 18 22. Vanity in calumnies innocent people suffer and the envy to which they are exposed who excel in any faculty c. 9. v. 1 16. Vanity in a mans continual toils who heaps up still though he has no heir and intends to have none 7 12. Vanity in the revolution of states wherein from the lowest rank one is often raised to the throne 13 16. Vanity in the quick decay of the greatest fortunes after so many pains to be setled in them 12 19. Vanity in the greatest riches the owner whereof is snatcht away before he can enjoy them that to judge that man by his own principles having put his happiness in them he must be accounted most unhappy That a Child dying as soon as he is born it is not so much to be pitied c. 6.18 Vanity in the pompous funerals of the impious and those false commendations spent upon them in funeral Sermons Vanity in the multitude of objects which are so uncertain as men know not very often which is most useful to them c. 7.1 18. Vanity in the long life of the impious and precipitate end of the just 16 21. Vanity in women whose manners in Solomon's time were so corrupted that he could find none good 28 30. Vanity in the prosperity of the impious and persecutions of the just Whence the Wiseman takes occasion to commend them who enjoy uprightly the plenty God has given them 14 15. Vanity in the laborious search into the secrets of nature 16 17. Vanity in the deep ignorance we are of our state towards God and of the great confidence of the impious because good and evil falls equally upon the just and unjust c. 9.1 22. Vanity in that fortune and hazard have a greater share in riches than merit Vanity in that the best counsels either are not hearkned to or pass unrewarded 13 18. Vanity in the unequal distribution of charges and honours by the cheats put upon Princes c. 10.1 2 5.