Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	eternal_a	life_n	soul_n	7,461	5	5.0564	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

written by him in Latin yet would not peremptorily conclude it For saith he it is not clear to me whether of the two he wrote in though I rather soppose that he wrote in Latin but was more expert in the Greek and therefore speaking Latin he is bold to make use of Greek figures and forms of speech But most are of another mind judging the Greek to have been the Original Language werein his Books were written And that they were afterward translated by himself saith Feuardentius to cover over the faults of the Translator which are not a few or lest the Testimonies alleadged from the translation should lose of their Authority and Weight or which is most likely by some other All consent in this saith Baronius that he wrote In Greek he wrote many excellent Volumes in the Greek Tongue saith Sixtus Senensis and saith Rhenanus proculdubio without doubt he wrote in Greek for else would not Ierom have ranked him among the Greek Fathers nor have made Tertullian as he doth the third but the fourth as he should among the Latins Pamelius also thinks that both he and those first Roman Bishops unto his time wrote rather in Greek than Latine which things considered it 's a wonder that Erasmus should herein be of the mind he was The Latin Copy of Irenaeus saith Cornatius is an exceeding faulty Translation and may better be restored out of Epiphanius than afford any help in the translating of Epiphanius so that marvailous it is that Erasmus a man otherwise endued with a piercing judgement in things of this Nature should think that Irenaeus did wr●tein Latin To the same purpose speaks the great Scaliger I do admire saith he that from such a feverish Latin Interpreter as he is whom now we have Erasmus should imagine both that 't is the true Irenaeus and that he imitates the Greeks That Latin Interpreter was most foolish and either omitted or depraved many things which he understood not The fragments which are extant in Epiphanius also the History of the things done by Irenaeus in Eusebius do sufficiently prove both that the man was a Grecian and wrote in Greek neither is it to be doubted of c. The Greek Copy therefore written by himself is long since perished only there are some remains of it to be found scattered in several Authors who saw and made use thereof Thus we have seven and twenty Chapters of of his first Book by Epiphanius inserted into his Panarium who took a good part of his second and third Books word for word out of Iuneus and some few fragments in Eusebiu● and Theodoret by comparing of which wit● the Translation we now have it will easily appear how great a loss the Church sustains in the want of it For instead of elegan● Greek we have nothing else in the Ire●e●● now extant but rude and ill-favoured Latin● Nor indeed can a Translation especially 〈◊〉 of Greek into Latin equal the Original seeing that as Ierom speaks the Latin Tongue r●ceives not the propriety of the Greek The Contents of the five Books of this excellent Volume to give you a brief accou●● of them from Grynaeus are these 1. In th● first he at large sets down the dismal and diabolical Errours of the Valentinians together with a narration of the discords and impieties of those wretched Hereticks Wh●●● opinions saith Erasmus are so horrid th●● the very bringing of them to light is confutation sufficient yea the very terms as w●● as the opinions are so monstrous saith the sa●● Author that it would even turn the stomach and tire the patience of any one but to peru●● them over 2. In the second he treats of the one Eternal True Omnipotent and Omniscient God besides whom there is none other And that not any feigned Demiurgus or Angels but this eternal God alone Father Son and holy Ghost did out of nothing produce this whole Fabrick both of Heaven and Earth and gave being to Angels Men and all inferiour Creatures and refuses the Errours of the Gnosticks concerning the same shewing what they stole from the Philosophers to deceive the simple withal and wounding yea overcoming them with Weapons or Arguments fetched out of their own Magazines and Armory 3. In the third which is partly polemical and partly exegetical he discovers and proves the Hereticks to be foully guilty of that heynous crime of corrupting and curtailing the sacred Scriptures and evidently demonstrates the perpetual consent of the Prophets and Apostles concerning our Lord Jesus Christ God and Man 4. In the fourth he clearly and by solid Arguments proves that one and the same God was the Author of both the Testaments the Old and the New and that therein he hath revealed himself and his Will concerning the Restitution and Salvation by Jesus Christ of all men that do repent largely discoursing of the power of the Will and of our imperfection and being gotten out of the craggy and intricate places he enters into a large field explaining many Scriptures depraved by the Hereticks 5. In the fifth and last Book having made a repetition of divers things formerly handled he comes to confute the vain conceits of the Gnosticks concerning the utter perishing of the bodies of men and proves that our bodies shall not only be raised by Christ at the last day but also that the very bodies of the Saints shall injoy eternal life and be saved together with their Souls In the handling whereof he gives a notable experiment as the diligent Reader may observe of a clear head and as of a choice a spirit whence his weighty arguments sharpned with holy Zeal do pierce deeply into the very hearts of the Enemies of the Truth to their shameful prostration and utter overthrow for great is the Truth and will prevail He is one of the Ancients and the only one among those contained in this Decade that had the good hap not to have his name abused by being prefixed to the Books he never wrote nor the bastard-brats of others to be father'd upon him § 4. As for his Stile 't is somewhat obscure and intricate yea he is oftentimes neglectin● of his words and speaks improperly ye such is the subject he discourseth of that ● will hardly admit of clear and plain expressions He himself disclaims Eloquence a● dwelling among the Celtae a people of a barbarous speech Look not saith he for the art of Oratory which we have not learned but what simply truly and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in ● vulgar manner we have written in Love i● Love receive Yet understand him of affected Rhetorick and not that he was altogether ignorant of that art which could not be seeing that in a subject so thorny and perplex his stile is perspicuous digested and coherent So that considering the matter he handleth 't is no wonder he is so obscure and that so little art

by the most faithful Mediator between God and Men Jesus Christ who shall restore both God to Man and Man to God the Spirit to the Flesh and the Flesh to the Spirit For that which thou supposest to be the destruction thereof know 't is but a departure Not only the soul is separated or laid aside the Flesh also in the interim hath its receptacles in the Waters Fires Fowls Beasts When it seems to be dissolved into these it is as it were poured into Vessels if also the Vessels themselves shall fail when it flits out of them it is as it were by certain windings swallowed up again into its Mother Earth 14. If thou wouldest spend the time of thy life in pleasures why art thou so ungrateful as not to acknowledge and account sufficient so many and such pleasures as art afforded thee of God For what is more than reconciliation with God the Father than the Revelation of the Truth than ● calling to remembrance of our Errour than the pardon of so many sins past What greater pleasure than the loathing of pleasure it self than the contempt of the whole World than true Liberty than a sound or good Conscience than a sufficient Life then no fear of death that thou tramplest upon the Gods of the Nations that thou castest out Devils that thou dost Cures that thou coverest Revelations that thou livest unto God 15. How shall I be able to declare the happiness of that Marriage which the Church knits together the oblation confirms the Angels reports it sealed the Father ratifies For neither on Earth do Children rightly marry without the consent of their Parents What a match is that of two Believers of one hope one vow one discipline the same service Both Brethren both Fellow-servants no difference of Spirit or Flesh but truly two in one Flesh where the Flesh is one and the Spirit one they pray together they are humbled and fast together leading and exhorting one another in distresses and refreshments neither concealeth avoideth or is grievous unto the other the sick is freely visited the poor sustained alms are without torment sacrifices without scruple i.e. offerings for Ministers and the Poor signing viz. with the cross is not by stealth greeting not with trembling nor benediction mute Psalms and Hymns sound forth from two and they mutally provoke one another who shall sing best unto their God Christ rejoyceth to behold and hear such things Which words saith Rhenanus are worthy to be written in Letters of Gold 16. He would have these to be the Ornaments of Christian Women They should saith he take whiteness from simplicity redness from modesty their eyes should be painted with bashfulness their spirits with silence hanging in their ears the Word of God tying about their necks the Yoke of Christ. Submit unto your Husbands saith he and you shall be sufficiently adorned imploy your hands in wooll let your feet keep at home and you shall more please than if deck'd with Gold Cloth you with the Silk and Purple of Virtue Holiness and Chastity being thus beautified you shall have God for your Lover 17. A woman going unto the Theatre returned from thence possessed of the Devil wherefore in the Exorcism being pressed how he durst adventure upon a Believer he constantly replyed I do it most justly In meo eam inveni For I found her upon mine own ground 18. As touching the carriage and course of Hereticks he thus describes it First of all it is uncertain who among them is a Catechumen and who a Believer they congregate together and hear together pray together if even heathens come in among them they give that which is holy unto dogs and cast pearls though not true ones before swine they will have simplicity to be the prostration of Discipline the care whereof among us they call an inticement they also make peace every where with all For it matters not with them though they hold different opinions so that they agree together for the overthrow of the Truth they are all puffed up they all promise knowledge even heretical women how malepe●t who dare teach contend ex●rcise promise cures and perhaps baptize too Their ordinations are rash light and inconstant sometimes they place in novices sometimes such as are addicted unto the World sometimes our Apostates that they may oblige them by Glory or Preferment whom they cannot by Truth Proficiency is no where more facile than in the Camps of Rebels where even to be a desertor is a stept to promotion therefore one is a Bishop to day to morrow another to day he is a Presbyter who to morrow is a Lay-man he is to day a Deacon who to morrow is a Reader For even unto Laicks do they commit Pastoral Charges or the Priestly Office What should I speak of the Administration of the Word Seeing their business is not to convert the Heathens but to subvert ours This glory they rather covet if they may ruine those that stand than raise up those that are fallen Because their work proceeds not of their own proper building but of the destruction of the Truth Besides they know not to respect or reverence those that are over them and hence it is that there are scarce any Schisms amongst Hereticks for when there be they obey not Finally if we look narrowly into Heresies we shall find them all in many things differing from their Authors many of them have no Churches they wander up and down without a Mother without a seat destitute of the faith like banished ones it is also observed that Hereticks have much acquaintance with Magicians Juglers Astrologers Philosophers being given to curiosity every where minding that Seek and ye shall find So that the quality of their Faith may be estimated from their manner of conversation Doctrine is the Index of Discipline They deny that God is to be feared therefore all things are free and loose among them c. §6 Though these and many such like excellent passages are to be found in his works throughout yet is there a great deal of caution and judgement to be made use of in the perusal of them For 1. He hath many inconvenient and dangerous expressions which without a favourable interpretation are not to be allowed of for although in some of them he haply thought more commodiously than he wrote yet his absurd phrases are no way to be approved of nor can some of them by any means well be excused As where he saith that God is corporeal and hath a body though not fashioned or figured who saith he can deny that God hath a body although God be a Spirit which expression of his is very inconvenient and unsuitable unto the most simple Nature of God Yet hath the great Augustine herein pleaded his excuse He might perhaps saith he by a body mean the very Divine

though perhaps in some of them as Osiander charitably conceives he thought better and was more sound in his judgment His Errors were such as these 1. Concerning God his expression is very unmeet and dangerous viz. That God made himself Yet may his meaning be that God had his being of himself for so lib. 2. 9. 't is God alone who is not made he is of himself as we said lib. 1. and therefore is such as he would himself to be viz. impassible immutable uncorrupt blessed eternal 2. He so speaks of Christ say the Centuturists that a man may well say he never rightly understood either the person or Office of the Son of Son of God As where he saith That God did produce a Spirit like himself who should be endued with the vertues of God his Father Also The Commands of his Father he faithfully observed for he taught that God is one and that he alone ought to be worshipped neither did he ever say that himself was God for he should not have been faithful if being sent to take away the gods and to assert one should have brought in another beside that one These and such like words he hath that do not a little smell of Arianism Indeed he in this particular doth not express himself so warily as he ought which hath occasioned such suspicions of him but yet however that in his judgment he neither denied nor doubted of the Deity or Eternity of Christ seems clear from divers other places where in so many words he acknowledgeth both as where he calls him the word of God inquit meritò sermo verbum dei dicitur qui procedentem de ore suo vocalem Spiritum quem non utero sed mente conceperat inexcogitabili quadam majestatis suae virtute ad effigiem quae proprio sensu ac sapientiâ vigeat comprehendit alios item Spiritus in angelos ●●guraverit Also if any wonder that God should be generated of God prolatione vocis 〈◊〉 Spiritus when once he shall know the sacred voices of the Prophet he will certainly cease to wonder Again he saith that the Jews condemned their God Lastly Sicut ●ater inquit sine exemplo genuit Authorem suum sic ineffabiliter Pater genuisse credendus est Coaeternum De matre natus est qui ante jam fuit de Patre qui aliquando non fuit Hoc fides credat intelligentia non requirat ne ●ut non inventum putet incredibile aut reper●um non credat singulare If therefore in some places he seem to deliver that which savors too much of Arius or speak not so clearly of Christ as he should Thomasius that diligent peruser of him who compared divers Copies together is of the mind that there his books are by some Arian corrupted giving sundry instances herein 3. He unadvisedly saith that Christ after his resurrection went into Galilee because he would not shew himself unto the Jews lest he should bring them unto repentance and save those wicked men 4. He is silent concerning the Priestly Office of Christ mentioning no other ends of his Incarnation or coming and passion but only to reveal and make known unto men the Mysteries of Religion and to give them an example of vertue 5. He knew nothing at all of the Holy Ghost and makes little or no mention of him in his books now extant Or if he knew any thing Ierom acquaints us what his apprehensions of him were In his books saith he and especially in his Epistles unto Demetrian he denies the substance of the holy Ghost saying according to the error of the Jews that he is referred either unto the Father or the Son and that the sanctification of either person is demonstrated under his name So that what Ierom spake of Origen may not unfitly be applied unto him also viz. that his opinion of the Son was bad but concerning the holy Ghost was worse 6. He conceited that the Angels were given unto men to be their guardians lest they should be destroyed by the Devil unto whom at first the power of the earth was given And that those guardian Angel being allured to accompany with women were for this their sin cast down from heaven and so of the Angels of God became the Ministers of the Devil 7. Also That God created an infinite number of souls which he afterward put into frail and weak bodies that being in the midst between good and evil and vertue being propounded unto man consisting of both natures he might not with ease and delicacy obtain immortality but with great difficulty and labor get the reward of eternal life 8. He speaks nothing of the righteousness of faith but that salvation is merited by good works and that if a man serve not the earth which he ought to tread underfoot he shall merit everlasting life Cum lib. 5. 6. inquit Chytraeus orationem de justitiâ Christiana ex professo instituerit tamen de philosophies tantum sen legis justitia disputat justitiae ●●dei quae Evangelii propriâ est nullam ferè mentionem facit 9. Of Prayer saith he As often as a man asks he is to believe that he is tempted of God whether he be worthy to be heard Of pardon of sin thus that God vouchsafes it unto them that sin ignorantly but not unto them that sin of knowledge and wittingly Also that a man may be without sin which yet he contradicts within a few lines after 10. He hath many superstitious things concerning the virtue of the sign of the Cross viz. That it is terrible unto the Devils qui adjurati per Christum de corporibus quae obsederint fugiunt Nam sicut Christus ipse Daemonas verbo fugabas ita nunc sectatores ejus eosdem spiritus inquinatos de hominibus et nomine Magistri sui et signo passionis excludunt Cujus rei non difficilis est probatio nam ●um diis s●is immolant si assistat aliquis signatam fronte gereus sacra nullo modo litant nec responsa potest consultus reddere vates 11. He thinks it unlawful for a righteous man to go to war or to accuse any one of a capital crime because Murther is forbidden 12. He denyed that there were any Antipodes and that with much earnestness and confidence bestowing a whole Chapter upon the maintainance of so evident a mistake in shewing the Original and as he conceived the absurdity of the Antipodian opinion and confuting it wondring at the folly of those that held it What shall we think saith he of them who give out that there are Antipodes walking opposite unto us Do they speak any thing to the purpose or are there any so stupid as to believe that there are men whose feet are higher than their heads or that those things there do hang which with us do lye on the

Ecclesiastical History Lastly Arius herein is made to impugne the Divinity of the holy Ghost calling him a meer creature which Heresie he is not charged withal nor was it broached or maintained by him but brought in by some of his followers Bellarmine knows not whether to stile it a disputation or a Dialogue between Athanasius and some Arian nor whether it were written by Athanasius or some other 7. An enarration of those words of Christ Matt. 11. 27. All things are delivered unto me of my father c. against Eusebius and his followers I find this Enarration to be much larger in the Latine Parisian Edition by Articus Albulei Printed An. One thousand five hundred eighty one then in the Greek and Latine Edition Ann. One thousand six hundred twenty seven the former to have annexed unto it a Compendium taken out of the above written against those who say that the holy Ghost is a creature which Compend is mentioned by the Centurists Bellarmine and Possevine 8. An Epistle or as others an Oration against the Arians unto Adelphius a Brother and Confessor 9. An Epistle or Oration unto Maximus a Philosopher of the Divinity of Christ of this the Centurists make some question whether it be his or no. 10. An Oration or Epistle unto Serapion Bishop of Thmuis a City of Egypt ordained by Athanasius and his familiar friend who for the elegancy of his wit was surnamed Scholasti●ns 11. A second Epistle unto the same Serapion both against those that make the holy Ghost to be a creature 12. A third Epistle unto the same Person upon the same subject which Scultetus with Erasmus conceives to be the work of some idle and witless man who would fain imitate Athanasius his book unto Serapion It contains a strange heap of places and confusion of reasons together with a irksom repetition of things before spoken of Besides the Author cites a place out of the Prophet Micah which is no where to be found it 's therefore ranked and justly among the suspected works of Athanasius by the Centurists and Mr. Perkins 13. Certain testimonies out of the Sacred Scriptures concerning the natural Communion of the Divine essence between the Father the Son and the holy Ghost Collected not by Athanasius but some other as appears in that the compiler hath transcribed divers things verbatim out of the questions unto Antiochus whereof Athanasius is not the Author 14. An Epistle shewing that the Council of Nice well perceiving the craftiness of Eusebius did in congruous and pious words expound their decrees against the Arian Heresie 15. Five Orations against the Arians ' wherein he useth great strength of Argument fortifyed with clear testimonies and demonstrations from the Sacred Scripture So that these alone may abundantly suffice for the confutation of all Arianism yea he that shall say that Gregory the Divine and Basil the Great did from this fountain derive those egregious and pure streams of their books against the same Heresie verily he shall not say amiss 16. An Epistle concerning the Opinion of Dionysius somtime Bishop of Alexandria wherein he proves the Arians did belie him in affirming that he was an assertor of their opinion 17. An Epistle unto all the brethren every where throughout Egypt Syria Phoenicia and Arabia ranked among those that are suspected 18. A refutation of the Hypocrisie of Meletius Eusebius and Paulus Samosatenus concerning the consubstantiality of the Father and the Son it 's suspected 19. An Epistle unto the Antiochians which seems to be a fragment of some intire book 20. An epistle unto Epictetus Bishop of Corinth against the Apollinarists it is the most famous among all his Epistles The Orthodox in the time of Cyril of Alexlexandria made much use of it in confuting the heresie of Nestorius to avoid the dint and force thereof those hereticks did boldly adulterate it substracting some things and putting in other that it might seem to favour of the doctrine of Nestorius So much Cyril gives us to understand his words are these Cognovimus quod celeberrimi patris nostri Athanasii ad beatum Epictetum epistolam orthodoxè loquentem nonnulli a se corruptam ediderunt ita ut hinc multi laedantur Epist. 28. Again speaking of this Epistle Quia ex eâ inquit Nestorius arguebatur cum legentes eam defensores rectae fidei cohiberent etiam eos qui probantur similia sentire Nestorio correptionem suae confutationis ex eâ impii formidantes machinati sunt ●cerbissimum quiddam et haeretica pravitate dig●issimum Praefatam namque adulterant epistolam sublatis ex eâ quibusdam aliis suppositis ediderunt ita ut putaretur ille similia Nestorio sapuisse in Epist. ad successum Episcopum posteriori 21. A Sermon of the incarnation of the Word of God against Paulus Samosatenus it 's doubted of whether it be his or no. 22. A Sermon or Tome of the humane nature assumed by the only begotten Word against the Arians and Apollinarius 23. An Epistle or Treatise of the incarnation of Christ against Apollinarians 24. An oration or treatise of the healthful coming of Christ against Apollinarius it is perplex intricate and obscure and by Cook it is thought to be supposititious The Sermons against Apollinarins do excel in grace and ornament say the Centurists 25. An oration of the eternal substance of the Son and holy Spirit of God against the company or followers of Sabellius 26. An oration that Christ is one 27. An Epistle unto Serapion concerning the death of Arius 28. An Apology unto the Emperour Constantius wherein he freeth himself from divers imputations and defends his flight into the Wilderness 29. An Apology for his flight 30. Another Apology for his flight wherein he professeth his innocency 31. An Epistle unto the Africans which is Apologetical 32. A Catholick Epistle unto the Bishops of Aegypt Syria Phaenicia and Arabia exhorting them to leave the Arians and to joyn with the Orthodox 33. An Epistle unto all those who any where do profess or lead a solitary life The former part whereof only viz. from the beginning unto those words The Grace of our Lord Jesus Crist be with you Amen is the Epistle unto the Monks and ought to be placed before the five orations against the Arians as a dedicatory Epistle unto those Books The following part thereof is without doubt a fragment suspected whether his or no of some other work wanting a beginning to make up which defect that Epistle was added unto it Herein he recounts his own and the Church's calamities Athanasius ipse inquit Possevinus labores persecutiones suas ubere epistolâ ad solitariam vitam agentes ob oculos ponit quamobrem et illam perlegisse neminem penitebit 34. The protestation of the people of Alexandria ferè nihil continet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 35. An epistle concerning the Synods