Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	body_n	member_n	soul_n	7,274	5	5.4826	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A13263	The Athenian babler a sermon preached at St. Maries in Oxforde, the 9. of Iuly, 1626, being Act-Sunday / by Humphry Sydenham ...	Sydenham, Humphrey, 1591-1650?	1627 (1627)	STC 23561; ESTC S530	27,777	47

Alex lib. 3. Genalium Dierum Cap. 11. Surely the Almighty walketh in the height of Heauen and judgeth not Tush GOD careth not for those things Stoickes so deriued from Stoä where ZENO taught the Master of that Sect were of a more sowre and contracted brow their seuerity drew their name into a Prouerbe Stoicum supercilium grauitas Stoica their Precepts were for the most part but a Systeame of harsh and austeere paradoxes A wiseman is then blest Tull. 5. de Finibus 1. Academ when vnder the greatest torments Merellus liues not more happily then Regulus A wiseman is free from all passions Hee is a foole that doth commiserate his Friend in distresse Lypsius in manuduct ad St●●●am Phylesoph Mercy and Pitie are diseases of the minde and one with the species and perturbations of griefe Mentall sicknesses disturbe no wise mans health Hee can norther erre nor bee ignorant nor deceiue nor lye Hee is alone to bee reputed rich a Master of his owne libertie a King without sinne equall to GOD himselfe Hoc est summum bonum quod si occupas incipis Deorum socius esse non supplex it is SENECA'S Stoyicisme in his 31. Epistle In all Vertues they held a paritie Tull. 1. de not Deorum and so in Sinnes too Hee no more faultie that kills a Man then hee that cuts off a Dogs necke Touching GOD and the nature of him they strangely varyed Some thought him an immortall liuing Creature Tull. lib. 1. de nat Deorum a perfect rationall and a blessed others granted him a Beeing and Prouidence but this Prouidence they vassall to their Stoyicall fate Diogen Laert. in vita Zenō lib. 7 and make Gods gouernment not free and voluntary but necessitated and compelled Vt Deus ipse sati necessitate constrictus cum Coeli machina violenter ferretur so CALVIN In 17. cap. Act. Touching Man they taught that his chiefest Happinesse was placed in the Minds vertue which opinion though it shew faire and glorious In Locum tends but to this Quemvis mortalem faelicitatis suae artificem esse posse sayes BVLLINGER Euery man should bee the contriuer and squarer out of his owne Happinesse and thus weake man is hereby blowne vp with a proud confidence that being vertuous he should bee adorned with the spoyles of God Est aliquid quo sapiens antecedat Deum ille naturae beneficio non suo sapiens est I forbeare to translate the proud Blasphemy it is SENECA'S in his 53. Epistle But me thinkes this vaunting Stoicke might easily haue beene taken downe by his owne Principles for aske but any of them how long their soule shall enioy that supposed happinesse TVLLY makes answere for them 5. de Finibus Diù mansuros aiunt animos semper negant Like long-liued Crowes they last out some yeares after the bodies Death but by their owne confessions grow old continually and dye at last and then wherein may the Stoicke bragge more then the Epicure Laert. lib. de E. picue In this little They both held the Soule was of it selfe a body the Stoicke did extend it a little further and then obnoxious to corruption too And yet ANTIPATER and POSSIDONIVS chiefe members of that Sect sayd the Soule was a hot spirit for this made vs to moue and breath And all soules should endure till that heate were extinguisht CLEANTHES sayd Sextus Emper. Pyrron Hypol. cap 24. lib. 3. but CHRYSIPPVS onely wise-mens Thus some are as giddy in their opinions as sottish others as detestable as giddy one dotes on the world and would haue it to bee Animal rationale The vniuerse must haue a Soule that immortall and the parts thereof Animantium animae A second falls in loue with Vertues and would haue them to bee glorious liuing Creatures but this foole SENECA lashes with an O tristes ineptias ridiculae sunt in his 113. Epistle A third adores the Starres and would haue them nourisht the Sunne from the Sea the Moone from the lesser waters A fourth growes salacious and hot and would haue a communitie of Wiues to Wise men of Strumpets to the residue A fifth yet more diuelish will haue a libertie of Bed from the Father to the Daughter from the Mother to the Sonne from the Brother to the Sister and so backe againe and to make all compleatly heathenish and I tremble to breath it in a Pulpit A Sonne may participate of the body of his liue Mother and eate the flesh of his dead Father 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 detestabile Cryes SEXTVS EMPERICVS Zeno approbat quod apud nos Sodomitae in his 3. Booke Pyrroniarum Hypotyp●si●● Cap. 24. Thus with as much breuitie as I could I haue traced out the principall positions of these diuided Sects Worthy ones no doubt to bandy against the sacred Fundamentals of an Apostle yet if it now please you to follow them E stoä hortis in Synagogam From their Gallery and Garden where they taught into their Synagogue you shall ouertake them there all flocked together about S. PAVL Act. 17. v. 17. and as the Text describes it encountring him Heere is just matter for obseruation if not for wonder Epicures Stoickes men which jarre asmuch as any that beare the name of Philosophers can doe amongst themselues are ready neuerthelesse to meet in a tumult and joyne forces against an Apostle strange did wee not know that the wisedome of this world were enmitie against GOD and that CHRIST vnto the Jewes a stumbling Blocke 1. Cor. 1.23 vnto the Grecians foolishnesse What the ground was which should occasion this assault SAVGVSTINE coniectures to bee and it is not repugnant to the drift of the Text Quid faciat beatam vitam What might make a man most happie The Epicure hee answers Caluin in Locū Voluptas corporis the pleasure but with this limitation the honest pleasure of the body The Stoicke hee sayth Virtus The vertue of the mind August Tract de Epicur Stoicis cap 7. the Apostle replies Donum Dei it is the guift of GOD LYRA addes that from thence the sequele led them to the Resurrection Lyra in cap 17. Act. For the Epicures joy could last no longer then his subiect his blisse must dye with his body and the Stoickes foresaw not the Soules immortalitie and therefore could not promise euerlasting Happinesse But the Apostle hee preacheth a Resurection of body and soule and by that Eternall life Act 17.18 and so by consequence euerlasting Happinesse through CHRIST both of Soule and Body This seemes to haue been the subiect of their Dispute but their Arguments I can by no meanes collect Be like they were so silly that they were not thought worthy to bee enrolled amongst those more noble Acts of the Apostles onely their impudence that is so notorious that it may not bee omitted For on what side soeuer the victorie goes theirs is the tryumph the cry runnes

Tongue and the subduing of our manisold rebellion in the mortification of the Looke there were no sanctitie but here But the heate of this mans zeale is like that of Glasse which will bee blowne into any forme according to the fancy of him that blowes it sometimes into that of a Serpent sometimes of a Doue but more often of a Serpent then of a Doue not for the wisedome of it but the venome Euery word is a sting against the Church her Discipline truth of Gouernment Hee Babbles shrewdly against each Institution of it State Ceremonies makes them adulterate the dresses of the Great whore and sets all without the walls of reformation which Wheele and Role not with the giddinesse of his tenents The Golden-mouthed Homilist in his fourth vpon the Acts Chrysost speaking of that miraculous way of the Holy Ghosts descent vpon the Apostles in the day of Penticost obserues nimbly thus There came a sound from Heauen As it were of a Rushing and mightie winde and there appeared to them Clouen tongues As it were of Fire Rectè vbique additum est Velut nequid sensibile de Spiritu suspicareris sayes the Father And indeed in those phanaticke Spirits though the Tongues bee fiery and the voyce as the Windes rushing yet in themselues there is nothing sensible For as those which appeared to the Apostles were but Velut igncae Chrysost Homil. 4. 〈◊〉 Act. and Velut flatus so this orall vehemency is but Velut Zelus and Velut Indignatio False fire or at best but some hot exhalation in the braine set on fire by continuall motion and agitation of the Tongue and there it burnes sometimes to the madnesse of the Professour most times of the Disciple Againe these Tongues are said to sit vpon the Apostles Sedendi verbum stabilitatem ac mansionem denotat the same Father sitting presupposes Stabilitie and Mansion but most of these haue neyther eyther in their opinion or course of life but as the contribution ebbes or flowes so they hoyse or strike sayle eyther way sometimes for the wide mayne sometimes for the next harbour Againe the Apostles are sayd there to bee filled with the Holy Ghost Rectè repleti non enim vulgaritèr acciperunt gratiam Spiritus sed eosque vt implerentur the Father still Where the Spirit powres out it leaues no part emptie it doth fill fill vp euen to the brim giues power of speaking roundly and fully where it doth giue power no Rhumaticke Enthusiasmes no languishing ejaculations but such as the Spirit indeed haue dictated such as flow from lippes immediately touched with the true Cherubin and a Tongue swolne with inspiration Againe the Tongues which sate vpon the Apostles were clouen Tongues Vide Geneua Notes in 2. chap. Acts. other tongues Vers 4. and S. Marke calls them new Tongues They were not confined then to a single dialect to Babling meerely in our Mother tongue but the Text sayes they had diuers Tongues of the Parthian and Mede and Elamite Phrygian and Pamphilian and of those of Lybia which is beside Cyreue And in those and other Tongues too they spake the sonderfull workes of God Act. 2.11 Lastly this Vision they saw when they were in the Temple not in a Cloyster a Barne a Wood a Conuenticle and they were in the Temple with one accord too with one Office one Spirit one Minde one Faith not heere a Separatist there a Brownist yonder a Familist neere him an Anabaptist but as their Faith was one so was their life and if brought to the test their death too That was not Religion with them which was deuided ●lin lib 18. cap. 2. nor that not vnity of opinion which they would not burne for Some Heathens haue shewed such resolution and truth euen in their false Religion such were those Aruales Sacerdotes of olde amongst the Romaines Caesar lib. 3. Galli the Solduni amongst the Aquitans the Aegiptians also had their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so called because promiscuously enioying each others benefites as in one Religion so in one Loue they would dye together such were the Hunnes Hyberi Cantabri and others Alex. ab Alex. Lib. 1. Cap. 26. Cap. 12. lib. 3. which were joynt-sharers of each others miseries and fortunes and if one by disaster or disease met with Calamitie or Fate the other sought it Placidamque petunt pro vulnera mortem If in matters therefore as well Morrall as Diuine there was such reciprocation of old and not onely in Religions which were tainted and smelt not of the true GOD but in that too which hath beene touched and influenced by the Spirit of the Almightie there was such punctuall correspondence then why such combustion now Why those dayly scarres and wounds both by the Tongue and Penne Why so much gall in our Pulpit such wormewood at the Presse Why those Ciuill-warres in our owne tenents Such stabbings in particular opinions Such heart-burnings in our Brethren to the great disquiet of our Mother Church and her Sonne they so labour to disinherit the Protestant the wounded Protestant who hath beene now so long Crucified betweene the non Conformist and the Romanist that at length hee is inforced to flye to Caesar for sanctuary and in the very rescue and Appeale like the poore man betweene Jerusalem and Jerico hee falls into the hands of Thieues two desperate cut-throates and enemies to the Truth and him the Pelagian and the Arminian But no more beloued of those Daggers and Stillettoes to our owne brests by the cruelty of our owne Tribe Know dissention is the very gate of ruine and the breach at which destruction enters Ciuill-warres are as dangerous in matters of Religion as State and proue the Earth-quakes both of Church and Common-wealth The story of the Romanes shafts is both old and troden but very pertinent in the Bundle they neuer felt injury of hand one by one were the conquest of a finger and Tacitus speakes of Apronius Souldiers Satis validi si simul c. as long as they marched in their combined rankes they stood aloofe all danger but these deuided they grew the prey and slaughter of the Aduersary and thus Dùm singuli pugnunt vniuersi vincuntur A mutiny or rent in an Army is the Souldiers passing-bell Death followes or dispaire of victory when those which are knit-vp in one heart of courage and affection trample on distrust as if they had already worne the palme and glory of their Tryumph And it speeds no better in a deuided Church where Scismes and Factions like so many rents and breaches haue hewed-out a way to her ouerthrow and ruine No more struglings then by vnnaturall twinnes in the wombe of our Rebecca No more warre in her members no more Bablings in their tongue no more venome in their Penne to the great aduantage of the Aduersary whose artillery is ready his bow bent the arrow on the string and malice leuelling at the very bosome of the Church I pray God not of the State too and waites onely opportunity to loosen it But let vs with all humblenesse of mind meekenesse Ephes 4. ver 2.3.4.5.6 long suffering supperting one another through loue endeauour to keepe the vnity of the Spirit in the bond of peace knowing there is one Body one Spirit one Lord one Faith one Baptisme one GOD and Father of all who is aboue all through all and in you all And now PAVL hath bin at Athens past his bickerings with the Epicure and the Stoicke had their censure Hee is a Babler He is now rigged for Corinth and by this time arriued there where I leaue him Jn earnest Disputation with the Graecians in the Synagogue Act. 19.5 The Stoicke is returned to his Porch too the Epicure to his Garden But heere is an Athens too though no PAVL or at least no such Paul and yonder sits a Stoicke and hee whispers to his Epicure What will this Babler say He sayes Glory to GOD on high in Earth peace goodwill towards men Hee sayes hearty and true Allegeance to his Soueraigne wishes the budding and continuance of a temporall Crowne heere and the assurance of an immortall one hereafter Hee sayes florishing to his Church his Common-wealth his People swift and fierce destruction to his Enemies foraigne and if hee haue any such domestique Hee sayes courage to his Nobility vnity to his Clergie loue to his Gentry loyaltie to his Commonalty In fine Hee sayes prosperity to Athens heere vnanimity true brotherhood happie successe to your studies to your designes and The grace of our Lord IESVS CHRIST to you all and with you all Amen Gloria in excelsis Deo FINIS