Selected quad for the lemma: truth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	apostle_n	call_v	faith_n	1,651	5	4.8448	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A44092	The resurrection of the (same) body asserted, from the traditions of the heathens, the ancient Jews, and the primitive church with an answer to the objections brought against it / by Humphry Hody ...	Hody, Humphrey, 1659-1707.	1694 (1694)	Wing H2344; ESTC R9555	117,744	234

in an Ethereal Body 11. In other places he proceeds so far as to deny that the Soul will after Death be united to any Body whatever and to asfirm that at the end of the World all Corporeal Substance will be perfectly annihilated Photius tells us that He and his Followers Evagrius and Didymus asserted that our Bodies are not to rise but our naked Souls alone without Bodies So also says Constantinus Harmenopulus And Anastasi●…s Sinaita intimates the same We are told by Leontius that he own'd a Resurrection of the Body but held withal that the Soul being punish'd in the Body is purg'd by degrees and at last freed wholly from it and restored to its primitive state and condition Theophilus Alexandrinus assures us that he made the rising Bodies corruptible and mortal and asserted that after many Ages they will be annihilated That all Corporeal Substance will be at the end of the World annihilated he affirms in several places of his Books 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 translated by St. Jerom in his Epistle to Avitus So St. Maximus observes that tho in some of his Books he taught a Resurrection of an Ethereal Body yet in others he denied it affirming that all corporeal Substance will be annihilated 12. In one place of his Work 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he tells us that at the time of the Dissolution of the World all Matter will be chang'd into the same Substance of which God himself consists In the same he asserts 13. That as soon as the World is dissolv'd and all Matter annihilated there will be new Matter and a new World created just like this and after that another and so on to Eternity and that before this World was created there had been innumerable others 14. That in the next World he that is now a Man may be an Angel and that which is now an Angel may be a Man by being for it's offences thrust down into a Humane Body If after it is sent down into a Body it does not behave it-self so as to deserve to be restor'd to its former State it will then says he become a Devil and according to its Merits be employ'd in divers Offices in the other Worlds if after this it desires to amend and become better it is sent again into a Humane Body and being there punish'd and purified it at last becomes an Angel as it was at first These were the Opinions of Origen relating to the Resurrection these his strange Contradictions and Inconsistences How dangerous a thing it is in matters of Religion to forsake the Traditions of the Church and to build upon ones own private Fancy we may learn from his Example If once you begin to indulge your own Fancy in Matters of Religion without a due Regard to the Traditions of the Primitive Church you know not where it will end 'T is odds but the head-strong Thing will at last after many Turns and Wanderings bring you to a Precipice No sooner were these Opinions advanc'd and publish'd but the Church began to be alarm'd Liberatus Diaconus affirms that Origen was condemn'd for 'em in his life-time His Apologist Pamphilus who flourish'd and wrote about the latter end of the same Century tells us that that which made the greatest Noise and was chiefly oppos'd was his Opinion concerning the Resurrection The same Author tells us that several had written against him on that Subject One of them was St. Methodius he whom I have several times quoted Bishop of Tyre who was martyr'd about the Year CCCIII. He wrote a Book with this Title Against Origen Concerning the Resurrection of which a great part is preserv'd in Epiphanius and Photius The Opinion which he opposes and confutes is First That the Rising Body will not consist of the same substance that was buried Secondly That it will be not a Body of Flesh but an Ethereal one Another that wrote against Origen Concerning the Resurrection was Antipater Bishop of Bostra in Arabia who flourish'd long after about the Year 460. A Third was Ammon Hadrianopolites whose Age I know not To these I might add Theophilus Bishop of Alexandria who writes against him in his Paschal Epistles Epiphanius St. Jerom the Emperor Justinian and others In the Year 399 He and his Opinions were condemn'd and anathematiz'd by a Synod of Alexandria under the Patriarch Theophilus who at the same time expell'd all those that profest 'em out of Egypt In the Year 400 he was condemn'd by a Synod call'd at Rome by P. Anastasius after that by a Synod of Antioch under the Patriarch Ephraemius a little after by a Synod of Constantinople under the Patriarch Mennas and at last by a General Council the Fifth which was held in the Year 553. I could easily fill you a Volume with the Testimonies and Authorities of the Doctors of the Fourth and the following Ages and could shew you with how great a Zeal the Doctrine of the Resurrection of the same Humane Body has been always maintain'd by the Church But I remember I am to send you not a Folio but a Manual and I think the History of the Resurrection which I have brought down through the Two first and purest Ages of the Church to the time of Origen may suffice to clear the truth of this Article of our Faith by shewing that the Fathers of those Primitive times were Seconds to the Apostles and abett the same Doctrine which we deduced from Scripture The later Doctors of the Church we will call all together to a General Council by their Creeds and so seal our Doctrine with the great and Venerable Seal of the whole Catholick Church We have shewn already from the Testimony of Irenaeus and Tertullian that in the Creed of the Catholick Church in their time the Resurrection of the flesh was one Article It is so in that which is extant in the Apostolical Constitutions It is so likewise in that which we commonly call the Apostles Creed which was generally believ'd even before the time of Ruffinus to have been written by the Apostles themselves In our English Translation we read The Resurrection of the Body but in the Originals the Greek and the Latin it is The Resurrection of the flesh So 't was read as Russinus affirms in all Churches That the Latin Churches read Carnis Resurrectio appears not only from Rufsinus but likewise from St. Jerom St. Austin Chrysologus and Maximus Taurinensis whose Expositions on the Creed are now extant and from divers others That it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Resurrection of the flesh in the Creed of the ancient Church of Jerusalem is apparent from St. Cyril Bishop of that Church It is so in the Greek Creed which is extant at the end of K. Ethelstan's Psalter in Sir John Cotton's Library and in that of the Bodleian Library which is written in

which I cannot undertake to defend On the contrary it must be confess'd that among the Ancient Jews there were many that did not ac-acknowledge it who were lookt upon nevertheless as true Israelites 'T will be worth our while to enquire into this matter and the love of Truth which has all along been and I hope will always be my Guide obliges me to do it I shall shew 1. That it was not always receiv'd among the Jews as a necessary Article of Faith or term of Communion and who they were that did not acknowledge it 2. That tho' there were some amongst 'em that did not acknowledge it and it was not always lookt upon as a necessary Article of Faith yet it was the common and receiv'd Opinion of that Nation about the time of our Saviour as well before as after 3. That the Doctrine of the Immortality of the Soul was not receiv'd among the Jews of those times as a necessary Article of Faith or Term of Communion From whence it follows that the Doctrine of the Resurrection is not therefore the less certain because it was not always lookt upon by the Jews as a necessary Article of Faith 4. I shall shew that the Doctrine of the Resurrection is plainly alluded to in the Prophecies of the Old Testament and by them confirm'd First That the Doctrine of the Resurrection was not always receiv'd among the Jews as a necessary Article of Faith or Term of Communion will appear from some of the following Examples of such as did not acknowledge it 1. The Essens a famous Sect among the Jews consisting of no less than about 4000 in number That they did not acknowledge a Resurrection nor the re-union of the Soul with any kind of Body may be easily gather'd from that account which Josephus gives us of their Doctrines concerning the Soul In his Second Book of the Jewish War where he speaks very largely of 'em having taken an occasion to speak of their being tormented by some of the Roman Soldiers In the midst says he of their sufferings they smil'd and laughing at them that inflicted their Torments they gave up their Souls with a great deal of Constancy and Chearfulness as Men that expected to recover 'em again This last Expression may seem to intimate that they expected that their Souls would be again united to their Bodies but from that which follows it appears that our Author's meaning was otherwise For they have says he a most certain Opinion amongst 'em that their Bodies indeed are corruptible and that their Matter shall not be perpetual but that their Souls shall always have a being that coming from out of the subtle Ether they are drawn down into their Bodies by a natural sort of Attraction and there are detain'd as it were in Prisons but when they are freed from the bonds of Flesh as it were from a long Enslavement with a great deal of Joy they ●…ee away on high And as for good Souls they agree with the Greeks that they dwell beyond the Ocean in a perfect enjoyment of Happiness in a Country free from all kind of Grievance from Showers Snows and Heats made insinitely pleasant by the Western Gales arising out of the Ocean But as for the Souls of the Wicked they are sent into certain Places expos'd to Cold and Tempests there to remain in everlasting Misery and Torment Josephus tells us that in his Youth he had made it his Business to enquire into the Doctrines of the Particular Sects the Essens the Sadduces and the Pharisees and to learn their Customs and Ways of living being conversant amongst 'em with great perseverance and application that having inform'd himself of their several Rules and Placits he might adhere to that Sect which should please him best It is therefore evident that he could not be ignorant of the true Opinion of the Essens And this we must of necessity grant that those Essens at least with whom he had Convers'd profess'd the aforesaid Opinion It is not enough to say that Josephus was a Court-Writer and likely to misrepresent their Opinions that they might seem to agree with the Greeks and Romans among whom he liv'd For that the aforesaid Opinion might be really the Opinion of the Essens will appear very probable from the next Example which is that of Philo Judaeus Secondly That Philo the famous Jew who liv'd in the Time of the Apostles and is call'd by his Country-Man Josephus a Man every way Glorious and was in his own Time so highly esteem'd by the Jews of Alexandria where he liv'd as to be sent their chief Embassador to Rome to defend their Cause against their Enemies that he did not own the Resurrection of the Body or that the Soul is hereafter to be united for ever to another Body is from many places of his Works undeniably evident It is certain that according to the Doctrine of Plato he look'd on the Body as the Prison of the Soul and he expresly asserts that the purer Sorts of Souls do fly from the Body as their Gaol and live for ever in a State of Separation If on any account it be true what was commonly said of him by the Greeks it is chiefly so in relation to the Soul Either Plato Philonizes or Philo Platonizes either Plato learn'd his Philosophy of the Jews or else Philo was a Follower of Plato The last is the truth Let us hear now what Philo says In his Book Concerning Dreams his Philosophy is this 〈◊〉 That the Air between the surface of the Earth and the Concave of the Moon is the place of the Habitation of Souls which are there innumerable Of these there are some which descend to be join'd and united to mortal Bodies as many as are nearer to the Earth and desirous of union with ' em After the time of separation assign'd by Nature and their return again up into the Air there are some still retain a desire of Life and re-union and these are again united to a Body by a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but others are weary of the vanity of Life and flee from the Body as a Grave or a Prison and nimbly flying into the upper Regions of the Ether there fix their Abode and Habitation In another place of the same Book having cited those Words which God spake to Jacob in his Dream And behold I am with thee and will keep thee in all places whither thou goest and will bring thee again into this Land For I will not leave thee until I have done that which I have spoken to thee of On those Words And I will bring thee again into this Land according to his allegorizing way he thus Comments This Place says he is perhaps to be understood of the Immortality of the Soul for the Soul having left its Heavenly Place and Travelling into the Body the Father promises it that he will not