Selected quad for the lemma: soul_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
soul_n	believe_v	faith_n	jesus_n	4,985	5	6.2808	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A45496	Archaioskopia, or, A view of antiquity presented in a short but sufficient account of some of the fathers, men famous in their generations who lived within, or near the first three hundred years after Christ : serving as a light to the studious, that they may peruse with better judgment and improve to greater advantage the venerable monuments of those eminent worthies / by J.H.	Hanmer, Jonathan, 1606-1687.; Howe, John, 1630-1705.; Howell, James, 1594?-1666.	1677 (1677)	Wing H652; ESTC R25408	262,013	452

his heart to attribute it unto him 76. A fragment taken out of Athanasius concerning the Observation of Sabbaths Unto these there are added seven homilies more never before extant by Lucas Holsteinius out of the French Kings the Vatican and Oxford Libraries and they are these following 1. Of the taxing of the Virgin Mary upon Luke 2. 1. 2. Upon Matth. 21. 2. Upon whi●h text we had an Homily before viz. the 41. in this Catalogue 3. Upon Luke 19. 36. which with the former Holstein verily believes to be of Athanasius 4. Upon the Treason of Iudas which as also the following hath the Character of Athanasius by Photius 5. Upon the holy Pascha which of all is the best and most Elegant 6. Upon the man that was born blind Iohn 9. 1. which together with the following hath nothing of Athanasius in it nec vola nec vestigium but the title only 7. Upon the Fathers and Patriarchs a most foolish rustick and barbarous piece They may all well be conceived to be of very small credit having lain so long dormant Also certain Commentaries upon the Epistles of Paul are by some ascribed unto Athanasius which yet are not his but Theophylacts Some of his works are lost of which the Names or Titles are these that follow 1. Commentaries upon the whole book of Psalms which I think saith Holstein to be Palmarium Athanasii opus the chief of Athanasius his works 2. Upon Ecclesiastes 3. Upon the Canticles 4. A Volum upon Iohn § 4. Athanasius hath a peculiar stile or manner of speech making use of words which were known only unto the age wherein he lived and neither before nor after The subject whereof he for the most part treateth being very high viz. of the Trinity of the Son begotten of the Father before all time equal unto him but distinct in person from him c. Yet making use of terms very apt to express those hidden and mysterious things by which cannot well be rendred in the Latine or other Tongue without loss or lessning the grace of them such are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. He shunneth all flourishes and expresseth the Mysteries of the Kingdom of God in Evangelical words In his speech he useth much simplicity gravity and energy and saith Erasmus he is wonderful in teaching He is most plain in his Commentaries yet in all his writings perspicuous sober and candid in his five books against Arius vehement and profound managing his arguments very strongly moreover so fruitful is he and abundant as is indeed very admirable But his Epistles especially those wherein by way of Apology he excuseth his flight are both elegant and splendid and composed with much clearness flourishing with such neatness and force of perswasion that it is pleasant to hear how he pleads for himself § 5. Many are the memorable and worthy passages that are to be found in his works for a tast I shall present you with these that follow 1. His Symbol or Creed every where received and recited in the Churches both of the East and West it was so famous and generally approved of that it was embraced with an unanimous consent as the distinguishing Character between the Orthodox and Hereticks Nazianzen calls it a magnificent and princely gift Imperatori inquit donum verè regium magnificum offert Scriptam nimirum fidei confessionem adversus novum dogma nusquam in Scripturâ expressum ut sic Imperatorem Imperator doctrinam doctrina libellum libellus frangeret atque opprimeret It is as it were an interpretation of those words of Christ Iohn 17. 3. This is life eternal to know thee the only true God and Iesus Christ whom thou hast sent And may be divided into these two parts 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Athanasius saith Doctor Andrews in his speech against Mr. Trask was great for his Learning for his Vertue for his Labors for his sufferings but above all Great for his Creed The words whereof are these Whosoever will be saved before all things it is necessary that he hold the Catholick Faith which Faith except every one do keep whole and undefiled without doubt he shall perish everlastingly And the Catholick faith is this That we worship one God in Trinity and Trinity in Unity Neither confounding the Persons nor dividing the Substance For there is one Person of the Father another of the Son and another of the holy Ghost But the Godhead of the Father of the Son and of the holy Ghost is all one the glory equal the Majesty Coeternal Such as the Father is such is the Son and such is the holy Ghost The Father uncreate the Son uncreate and the holy Ghost uncreate The Father incomprehensible the Son incomprehensible and the holy Ghost incomprehensible The Father eternal the Son eternal and the holy Ghost eternal And yet they are not three eternals but one eternal As also there are not three incomprehensibles nor three uncreated but one uncreated and one incomprehensible So likewise the Father is Almighty the Son Almighty and the holy Ghost Almighty and yet they are not three Almighties but one Almighty So the Father is God the Son is God and the holy Ghost is God and yet they are not three Gods but one God So likewise the Father is Lord the Son Lord and the holy Ghost Lord and yet not three Lords but one Lord. For like as we be compelled by the Christian verity to acknowledge every Person by himself to be God and Lord so are we forbidden by the Catholick Religion to say there be three Gods or three Lords The Father is made of none neither created nor begotten The Son is of the Father alone not made nor created but begotten The holy Ghost is of the Father and of the Son neither made nor created nor begotten but proceeding So there is one Father not three Fathers one Son not three Sons one holy Ghost not three holy Ghosts And in this Trinity none is afore or after other none is greater or less then another But the whole three Persons be coeternal together and coequal So that in all things as is aforesaid the Unity in Trinity and the Trinity in Unity is to be worshipped He therefore that will be saved must thus think of the Trinity Furthermore it is necessary to everlasting salvation that he also believe rightly in the incarnation of our Lord Jesus Christ. For the right faith is that we believe and confess that our Lord Jesus Christ the Son of God is God and Man God of the substance of the Father begotten before the worlds and Man of the substance of his Mother born in the world Perfect God and perfect Man of a reasonable soul and humane flesh subsisting Equal to the Father as touching his Godhead and inferior to the Father touching his manhood Who though he be God and Man

comprised in the first Volume a Chronicle containing the times unto the death of Commodus so that it is evident saith he that he finished his Books under Severus 16. He thus descants upon those words of Christ Matth. 10. 23. When they persecute you in this city flee ye into another he doth not here perswade to fly as if to suffer persecution were evil nor doth he command us fearing death to decline it by flight but he wills us that we be to none the authors or abettors of evil he requires us to use caution but he that obeys not is audacious and rash unadvisedly casting himself into manifest perils Now if he that kills a man of God doth sin against God he also is guilty of that Murther who offers himself to Judgement And such a one shall he be accounted that avoids not persecution presumptuously offering himself to be taken He it is that as much as in him lyeth helps forward the impiety of him that persecutes Much like to this is that of Athanasius Numb 11. vid. 17. Behold O man saith he for how small a matter the Lord doth give thee Land to till Water to drink another Water whereby to send forth or export and to return or import thy Commodities Air wherein to breath a House to cover thee from the injury of the weather Fire wherewith to warm thee and whereat to imploy thee a World wherein to dwell all these things so great so many thy Lord hath as it were rented out unto thee at a very easie rate a little Faith a little Thanks so it be true so they be hearty And most unkind thou if thou denyest him that rent the earth is the Lords and the fulness thereof if then thou dost not acknowledge thy Lord being compassed round with his blessings he will then say unto thee Get thee out of my Land and from out of my House touch not my Water partake not of my Fruits If I have rented these out unto thee for so small a matter a little thanks and thou dost deny me that little thou hast in so doing forfeited the whole and I will require the forfeiture at thy hands § 6. These and many such like excellent passages do his Writings abound with but yet there are intermixed and scattered up and down such things as are neither sound nor sav●●ry which are therefore carefully to be heeded and avoided In so much as for this cause Pope Gelas●us did providently require saith Baro●ius that the works of this Clement should be branded with the note of Apocryphal wherein notwithstanding he may justly be accounted more wary than wise for were this ground sufficient to reject the labours of the ancients because among much good grain there is some chaff to be found none of them would be remaining or of any credit at this day Let us rather sever the Gold from the Dross than dam up the Mine and let what 's bad be suffer'd to continue for the sake of what is good and useful in them rather than what 's good be rejected for the bads sake Nevertheless it may not be amiss to give notice of what will not endure the test and trial lest through inadvertency and because of the antiquity and authority of the Author that should be esteemed and taken up for sound and current which upon examination will prove adulterate and unpassable Of which sort are these that follow 10. It is a ridiculous thing saith be to imagine that the Body of our Saviour as a body did stand in need of necessary aids and Ministries that it might continue for he did eat not for his bodies sake which was upheld by an holy Power but lest it might occasion those with whom he conversed to think otherwise of him as indeed afterward some were of opinion that he appeared only in a Vision and Phantasm For to say it once for all he was void of passion being one whom no motion of affection could take hold of neither pleasure nor grief A strange and gross conceit and directly contrary to clear Texts of Scripture 2. That Christ ought to preach but one year only he fondly gathered from Luke 4. 19. he hath sent me To preach the acceptable year of the Lord and supposeth that he suffer'd in the thirtieth year of his age Both which as his errours Casaubo● maketh mention of and how manifestly repugnant they both are to the History of the Evangelists is obvious to every observing eye 3. He is of the mind that Jesus Christ descended into Hell for this cause that he might preach the Gospel unto the dead and that these are the bodies spoken of Matth. 27. 53. 53. that arose at the time of Christ's passion that they might be translated unto ● better place Yea that the Apostles as well as the Lord himself did preach the Gospel unto those that were dead Chemnitius thus reports it Clemens Alexandrinus inquit multa citat ex apocryphis quibus peregri●s dogmata stabilire conatur Vt ex libro Pastoris Hermae probat Apostolos post mortem praedicasse illis qui anteà in infidelitate mortui fuer●nt illos conversos vivificasse He thought that no man was saved before the coming of Christ but that those who lived piously and righteously by the Law or by philosophy were accounted righteous yet wanted Faith wherefore in Hell they expected the coming of Christ and the Apostles and that by their preaching they were converted to the Faith and so saved 4. He frequently asserteth the freedom of man's will in spirituals e.g. Yours is the Kingdom of Heaven if directing or turning your free-will unto God you will believe only and follow that short way that is preached unto Again neither praises nor dispraises neither honours or rewards nor punishments are just if the soul have not free power to desire and to abstain Also because it is in our power to obey or not to obey that none may pretend ignorance the divine word gives a just call unto all and requires what every one is enabled to perform Lastly defection going back and disobedience are in our power as is also obedience And in this particular he erred not alone the two immediately preceding and divers other of the Ancients being of the same judgement the ground whereof may be conceived to be this because many of them had been in their first years brought up in the study of Philosophy and of Philosophers being converted became Christians this made them attribute so much even too much unto Philosophy which proved the occasion of many errours in them Hence it is that Tertullian calls Philosophers Patriarchas haereticorum and Rhen●nus having shewn of how great advantage the Philosophy of Platonicks was unto Valentinus who had been of that Sect in the hatching of his wild and sottish Heresies breaks out into these words See saith he how

reverence which is meet do consider the sayings of the Prophets even then when he reads and carefully looks into them it is certain that having his mind and sense strick●n or moved by some more Divine inspiration he shall know and acknowledge that those words which he reads are of God and not uttered by Man and of himself he shall perceive that those Books were written not by humane Art nor mortal eloquence but in a divine and lofty stile 4. Of the fulness of the Scriptures thus It becomes us to believe the sacred Scriptures not to have one Apex or Tittle void of the Wisdom of God The Prophets receiving of his fulness sung or spake those things which they took of his fulness Therefore the sacred Scriptures do breath the fulness of the Spirit and there is nothing either in the Prophecy or the Law or Gospel or in the Apostle which descendeth not from the fulness of the Divine Majesty 5. Of the great efficacy and utility of the Scriptures thus Because all Scripture is given by Divine Inspiration and is profitable in Scripturis sanctis est vis quaedam quae legenti etiam fine explanatione sufficit we ought to believe it to be so though we feel not the benefit thereof As Physicians are wont sometimes to give some meat or drink for the clearing of the sight yet in taking of it we perceive not any benefit but afterwards when its vertue reacheth it it by little and little purgeth the sight after this manner we ought to believe the holy Scriptures to be profitable unto the Soul although for the present our sense or reason reach not nor attain unto the understanding of it 6. That Children ought to be baptized thus the Church hath received from the Apostles this tradition to give or administer Baptism even unto Infants for they to whom the secrets of divine Mysteries were committed knew that there is in all the inbred filth of sin that ought to be washed away by Water and the Spirit 7. Of the Sabbath thus Let us see how a Christian ought to observe and keep the Sabbath Upon the Sabbath none of the businesses of the World ought to be done if therefore thou cease from all worldly labours and do no such work but attend spiritual imployments come to the Assembles apply thine ear unto the holy Scriptures read and Sermons think of heavenly things be sollicitous about the future hope have before thine eyes the judgement to come look not unto things visible and that are present but unto invisible and that shall be This is the observation of a Christian Sabbath 8. Concerning excommunication and that it ought to be performed by the Church thus If any one having been admonished and rebuked for a fault once again and the third time shall shew no amendment there remains no remedy but cutting off For so saith the Lord If thy right offend thee cut it off i. e. If I that seem to thee to be a right hand and am call'd a Presbyter and seem to preach the Word of God if I shall do any contrary unto Ecclesiastical Discipline and the Rule of the Gospel so that I give a scandal or offence unto the Church let the whole Church conspiring with one consent cut me off their right hand Again those whose sins are manifest we ought to cast off but where the sin is not evident we ought not to eject 9. Out of those Prophesies or Books of the Scripture which contains Histories we may receive benefit not only or so much from the narration of the things as from what is figuratively signified by them seeing that with greatest Wisdom they are so written and dispensed that they do agree or suit with either the simple and vulgar among Believers or with the excellent that are willing and able to search them more throughly 10. He reciteth the Canonical Books of the Old Testament as they are now reckoned viz. twenty and two in number after the number of the Hebrew Letters And besides these saith he there are Books of the Machabees Of the Epistle to the Hebrews he thus speaks The character of the Epistle to the Hebrews saith he setteth not forth the stile of Paul who confesseth himself to be rude in speech for the phrase of that Epistle savoureth very much of the Greek Tongue whosoever he be that hath any judgement or discerning of phrases will confess the same I truly for mine own part that I may speak as I think do say that the Doctrine of this Epistle is the Apostles for undoubted but the phrase and order another mans who noted the sayings of the Apostle and contrived such things as he had heard of his Master into short and compendious notes 11. That Christ cometh and goeth and is not always enjoyed nor alike present with his people thus God is my witness that I have often times beheld the Bride groom coming unto me and to be very much with me who suddenly withdrawing I could not find what I sought for I therefore again desire his coming and sometimes he cometh again and when he appeareth and was held in my hands he again slips away and being gone he is again sought for by me and this he doth often till I truly hold him fast 12. Against the Observations of ones Birth-day as an annual Festival thus It is no where recorded in the Scripture that any of the Saints did keep a Festival or hold a great Feast upon the day of his Birth only sinners rejoyce for such a Nativity as did Pharaoh and Herod § 6. But as his worth was great being great from his infancy and his excellencies many his deeds even from the Cradle deserving in the judgement of Eusebius to be recorded and transmitted unto Posterity so were they equalled by his defects and blemishes and as for the one he was justly had in high esteem so did the other no less detract from his reputation which occasioned that speech so commonly made use of concerning him that where he did well no man did better and where he did ill no man did worse Cui inquit Cassiodorus illud convenienter aptari potest quod Virgilius dum Ennium legeret à quodam quid faceret inquifitus respondit Aurum ex stercore quaero Hence it came to pass that divers of the Ancients were so divided in their judgements and had such hot contests about him Some vilifying and opposing him as did Theophilus Bishop of Alexandria and Epiphanius Bishop of Salamis a City of Cyprus who speaking of the multitude of Books which he wrote cryes out O inanis operarie O empty scribler He was also perswaded by Letters which he received from the said Theophilus qui scripsit adversum Originem unum grande volumen in quo omnia penè ejus dicta ipsum pariter damnat c. to summon a Council at Cyprus