Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	life_n	reap_v	sow_v	9,564	5	10.7381	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A02352	Ignis fatuus. Or, The elf-fire of purgatorie Wherein Bellarmine is confuted by arguments both out of the Old and New Testament, and by his owne proofes out of Scriptures and Fathers. Also an annexe to this treatise of purgatorie, concerning the distinction of sinne in mortall and veniall. By M. William Guild, Minister at King-Edvvard.	Guild, William, 1586-1657.	1625 (1625)	STC 12481; ESTC S118973	32,841	72

other creatures in part nor whole here nor hence therefore notably saith the Apostle By grace yee are saued by faith and not of your selues it is the gift of God then not by workes least any man should boast and so to conclude by the like reason then neither also by sufferings as Rom. 8.18 least any man should boast and consequently not by Purgatory Rom. 8.33 Who shall lay any thing to the charge of the godly that are justified saith the Apostle or who shall condemne seeing Christ hath dyed for them Whence we argue If nothing can bee laid to the godlies charge that are reconciled or iustified and that there is no condemnation to them that are in Christ as verse 1. because Christs death hath taken away all then there remaines not any guilt of whatsoeuer sinne or condemnation to any temporall fire after this life differing only from hells fire not in acrimony of paine but only in length of indurance But the Hypothesis is true and proued by the Apostle Ergo so is also the sequel that followeth thereon To the same purpose is it said Rom. 5.1 Being iustified we haue peace with God Whence we infer If the godly who depart being iustified haue peace with God through Christ then they are not by God adiudged to a fiery torment with the damned differing onely in indurance for these two are contraries to bee agreed and at peace and yet be cast in such a painfull prison as Math. 5.25 is most euident But the godly who depart being iustified haue peace with God through Christ as is said Ergo they are not cast in such a fiery prison to satisfie for themselues Reuel 14.13 Blessed are they who dye in the Lord for they rest from hence from their labours and their workes follow them Hence we reason If all these who die not onely for the Lord as well as in him as Martyrs but they also who only die in the Lord as all the godly doe who liue in him if they inioy present blessednesse after death consisting of rest and remuneration then presently after death they are not sent to restlesse torment and a long time delayed of their happinesse and reward euen till the last day as Bellarmine would haue the sense of the word amodo But all those who die in the Lord are pronounced presently blessed and straightway they rest and are rewarded Ergo they are not delaied of their blessed estate nor sent to any restlesse torment in Purgatory To the same purpose is that which is said 2 Timothie 4.7 I haue finished my course saith Paul and from hencefoorth is layde vp for mee a Crowne which the Lord shall giue mee in that day and not onely for mee but to all that loue the comming of Christ. 2. Corinth 5.1 If our earthly habitation bee destroyed wee haue an eternall in the Heauens In which place wee must first consider the meaning of this eternall habitation in the Heauens euen by our Aduersaries exposition that our Argument may be the stronger Bellarmine saith That thereby the Fathers either meane the immortall body which we shall haue at the last day or else eternall life and the present vision of God after death and of these he saith Sine dubio verior est haec posterior expositio and he giues his reason because the Apostle speaks in the present time after the bodies dissolution saying Habemus wee haue which if he had spoken of the immortall body after the resurrection and not of eternall life presently after death hee could not haue said habe●●● sed habebimus Therefore he saith Apostoli ergo argumentio est optima nimirum ista si vita haec mortalis perit habemus statim aliam longe meliorem in coelo ergo bonum est cito mori in hoc mundo vt cito vinamus in coelo Whence with Bellarmine we conclude If after the dissolution of the godly they in the very present thereafter haue statim or incontinently and possesse eternall life in the heauens then after their dissolution they are not a long time delayed thereof and sent to torment in Purgatory But by our aduersaries exposition and concession after dissolution the godly presently haue and instantly possesse eternall life in the Heauens Ergo they are not delayed thereof nor sent to the torment of Purgatory To the same purpose is that speech of the Apostle I desire to bee dissolued ioyning and to bee with Christ. Coloss. 1.20 For it pleased the Father by him to reconcile all things to himselfe whether they bee on earth or in heauen Whence we argue If the Apostle speaking of the Church expressely comprehends the same in these two only to wit that part which is on earth and that which is in heauen or militant and triumphant in via in patria then he knew no third part such as the Romanists put in their diuision and make to bee in torment and labouring in Purgatory But the Apostle comprehends the whole Church in these two parts onely to wit that which is on earth and that which is in heauen Ergo he knew no such tripartition as the triple crowned Pope and the Papists make and consequently that there is no such place nor any part of the Church therein As also to backe this Argument with our Aduersaries testimony of the ancient Churches beleefe Bellarmine relates While it was vpbraided to the ancient Catholikes by the Donatists that they made two Churches one consisting of good and euill on earth and another of good onely in the heauens The Catholikes answered That they made not two Churches but distinguished the two times onely of the Church Whence we inferre If the ancient Catholikes had then beleeued Purgatory and made any such tripartition as the new Romane Catholikes doe then the Donatists had vpbraided them not onely with making two Churches but with making three and the Orthodox Catholikes had answered them that they made not three Churches but distinguished the three times of the Church But this they did not Ergo the ancient Catholikes beleeued no such thing Galatians 6.8 Hee that soweth to the Spirit shall reape of the Spirit life eternall So Iob 7.2 2 Tim. 4.7 Reuel 14.13 Out of all which places thus we reason If in Scripture there bee a twofold time onely of sowing on earth and reaping in heauen of working in this life and reward in the next of fighting here and triumph hereafter of finishing our course at death and thenceforth getting the Crowne of life and of labouring now and immediately resting after our departure then surely there is no mid time nor place for the godly to feare or expect But there is a twofold time onely as is said and as Scripture proues Ergo there is no mid time of torment nor mid place of Purgatory The truth of which Argument most clearely doth that Parable Math. 20.1 illustrate where straightway at the end of the day the Labourers receiue their hyre Now Purgatory