Selected quad for the lemma: judgement_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
judgement_n	according_a	church_n	power_n	1,492	5	5.1156	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

de Sacramento calicis infudit Tunc sequitur singul●●● vomitus In corpore ore violato Eucharistia permanere non potuit Sanctificatus in domini sanguine potus de polutis visceribus erupit tanta est potestas Domini tanta Majest●s The necessity of this and the other Sacrament he seems to conclude from Iohn 3. 5. Except a man be ●orn of water and the spirit he cannot enter into the kingdom of God And I●hn 6. 53. Except ye eat the flesh of the Son if man and drink his blood ye have no life in you 6. But the greatest errour to be noted in him which yet oh how small in comparison of some in many other of the ancients was that about rebaptization by Chemnitius too harshly called a fundamental errour Ha 〈◊〉 inquit errorem in fundamento His judgment was this that those who having been baptized by Hereticks did forsake their Heresies and return unto the Church were to be received by Baptism In this opinion many Bishops not of Africa only but of Asia also consented with him about which there having been three Councils convened at Carthage in the third wherein Cyprian was President it was agreed in the affirmative upon this ground chiefly because they thought the Baptism of Hereticks to be a nullity Great was the contest between the African and Western Churches about this controversie these latter holding with the Bishop of Rome that Hereticks returning unto the Church were to be received only by prayer and imposition of hands wherein they are to be conceived no less erroneous than the former for that they allowed the Baptism of all sorts of Hereticks without making any distinction between them whereas not long after in the Council of Nice if any one flie unto the Catholick Church from the Paulianists meaning the Samosatenians called by either name from the Author Paulus Samosatenus and Cataphrygians it is ordained or decreed that they ought altogether to be rebaptized The reason was because these Hereticks holding Christ to be none other than a meer man they baptized not in the name of Christ and so the substance and true form of Baptism not being retained by them it was adjudged to be no Baptism And indeed whoever is baptized by such an Heretick as openly denies the Holy Trinity ought to be rebaptized so that it was the errour of Stephen and those who joyned with him that they excepted not such Hereticks as these as Cyprian erred in excepting none But Stephen though he were little less erroneous than Cyprian herein yet did he differ much in his disposition and carriage for according unto his hot and cholerick temper he declared publickly against Firmilian Bishop of Cesarea in Cappadocia of Cyprian's opinion and excommunicated all those that dissented from himself Contrariwise Cyprian discovering herein the mildness of his spirit thus bespeaks his colleagues in the Council of Carthage Ierom in commendation of him cites two passages of his to the same purpose the one ex Epistolâ ad Stephanum Episcopum Romanum the other ex Epistolâ ad Iubaianum In the former his words are these Quâ in re inquit nec nos vim cuiquam facimus aut legem damus cum habeat in Ecclesiae administratione voluntatis suae liberum arbitrium unusquisque praepositus rationem actus sui Domino redditurus It remains saith he that we produce what each of us thinks concerning this thing judging no man or removing any of another judgment from the right of Communion for none of us makes himself a Bishop of Bishops or with tyrannical terrour drives his collegues to a necessity of obeying seeing every Bishop hath a proper judgment according unto his own liberty and power as who cannot be judged by another seeing that he himself cannot judge another But we all expect the judgment of our Lord Jesus Christ who only and alone hath power of preferring us in the Government of his Church and of judging our actions Oh how much is Augustin taken and delighted with the peaceableness charity and moderation of Cyprian herein for which he greatly admires and commends him And saith he the Lord therefore did not discover this truth unto him that his pious humility and charity in wholsomly keeping the peace of the Church might be the more open and manifest and taken notice of as a remedy not only by the Christians of that time but also by posterity c. Moreover let me add as making much to his praise that he was not obstinate in his errour for as he was learned and skilful to teach oth●rs so was he also docil and pat●ent to learn of others which I doubt not saith Augustin he would have demonstrated had he discussed this question with holy and learned men Yea saith he perhaps he did correct his errour but we know it not for neither could all things which at that time were done among the Bishops be committed to memory and writing nor do we know all things that were so committed Again we do not find saith he that he corrected his errour yet may we imagine not incongruously of such a man that he did correct it and that it was perhaps suppressed by those who were too much delighted with this errour and were unwilling to want so great a patronage And this hath been by some so far charitably believed that they have plainly affirmed so much that he did being convinced by the Orthodox renounce his errour herein so Bede quoted by Pamelius Supplement Bergomens Platina in vitâ Lucii Scaliger in Elench Trihaeres●i Nicolai Serari cap. 31. And Baronius who tells us that none can justly doubt of it seeing both the Eastern and Western Churches have always used to celebrate the Birth Day of the Martyr Cyprian Briefly either he was not saith Augustin of the opinion that you the Donatists report him to have been of or he afterward corrected it by the rule of truth or else he covered this quasi naevum spot as it were of his white Breast with the pap or veil of charity while he most copiously defended the unity of the Church increasing through the whole world and most perseveringly detain'd the bond of peace § 7. As touching his Martyrdom it is recorded that upon his first entrance into Cu●ubis the place of his banishment it was revealed unto him in a Vision whereof he had divers and attributed much unto them that upon that same day in the year following he should be consummate and crowned which accordingly fell out For being by Galerius Maximus who succeeded Paternus in the Proconsulship recalled from his banishment he according unto the Imperial Edict abode a while in his own Garden from whence being certified that certain Officers were sent to bring him unto Vtica a famous Town not far from Carthage he withdrew for certain days by the perswasion of his

appears but rather a wonder he is no more so which proceeded not so much from want of skill in himself as from the incapacity of the Subject whereof he treateth A most difficult thing it is saith the same Author for him that discusseth things of a subtile Nature to joyn with perspicuity the care of polishing his Language § 5. Among many wherewith this Learned Piece is righly fraught and stored I shall cull out and present you with a few memorable passages 1. His Symbol or Creed containing a brief sum and confession of the Faith of the Churches of Christ at least in the West at that day his words are these The Church although dispersed through the whole World even unto the ends of the Earth received the Faith from the Apostles and their Disciples which is to believe In one omnipotent God which made Heaven and earth and the Seas and all things that are in them and in one Jesus Christ the Son of God incarnate for our Salvation and in the Holy Ghost who by the Prophets preached the mysteries of the dispensation and coming of Christ and his Birth of a Virgin and his Passion and Resurrection from the dead and the Assumption of the Beloved Christ Jesus our Lord in his flesh into Heaven and his coming from Heaven in the Glory of the Father to restore or recapitulate and gather into one all things and to raise the flesh or bodies of all mankind that unto Jesus our Lord and God and Saviour and King according to the good pleasure of the Father invisible every knee should bow both of things in Heaven and in the earth and under the earth and that every tongue should confess to him and that he should pass a righteous sentence or judgment upon all and send the spiritual wickednesses and the Angels that fell and became apostate and also ungodly unrighteous lawless and blasphemous men into eternal fire but for the righteous and holy and such as did keep his commandments and abide in his love some from the beginning and some by repentance gratifying them with life might bestow on them incorruptibility and give unto them eternal Glory Where observe by the way that though it may be wondered at that Irenaeus should no where expresly call the Holy Ghost God yet that he held him to be God equal with the Father and the Son is manifest in that he makes in his Creed the object of faith to be all the three persons of the Trinity alike As also from hence that elsewhere he ascribes the creation of man unto the Holy Ghost as well as to the Father and the Son 2. He gives the reason why the Mediatour between God and man ought to be both God and man For saith he if man had not overcome the enemy of man he had not been justly overcome again unless God had given salvation we should not have had it firmly and unless man had been joyned unto our God he viz. Man could not have been made partaker of incorruptibility For it became the Mediator of God and Men by his nearness unto both to reduce both into friendship and concord and to procure that God should assume Man or take him into communion and that man should give up himself unto God 3. The whole Scriptures both Prophetical and Evangelical are open or manifest and without ambiguity and may likewise be heard of all Again we ought to believe God who also hath made us most assuredly knowing that the Scriptures are indeed perfect as being spoken or dictated by the word of God and his Spirit 4. Fides quae est ad deum justificat hominem Faith towards God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 6. 2. justifieth a man 5. Concerning the marks of the true Church and that it is not tied to one place or succession he thus speaks When once the Gospel was spread throughout the world and the Church gathered out of all Nations then was the Church no where tied to one place or to any certain and ordinary succession but there was the true Church wheresoever the uncorrupted voice of the Gospel did sound and the Sacraments were rightly administred according to the Institution of Christ. Also that the pillar and ground of the Church is the Gospel and Spirit of Life 5. Of the extraordinary gifts of the Holy Ghost continuing unto his time thus Some saith he cast out Devils soundly and truly so that oftentimes even they who were cleansed from wicked Spirits do believe and are in the Church others have the foreknowledge of things to come and also prophetical Visions and Sayings others do cure and restore to health such as labour of some infirmity by the laying on of their hands Moreover as we have said the dead also have been raised and continued with us many years And what shall I say the Graces are not to be numbred which throughout the whole world the Church receiving from God doth dispose in the name of Christ Jesus crucified under Pontius Pilate every day for the help of the Nations neither seducing any one nor taking money from him For as it hath freely received from God so also doth it freely administer nor doth it accomplish any thing by Angelical Invocations nor incantations nor any wicked curiosity but purely and manifestly directing their prayers unto the Lord who hath made all things 6. He plainly asserts that the world shall continue but six thousand years For saith he look in how many days this world was made in so many thousand years it shall be consummate Therefore 't is said in Gen. 2. 2. On the sixth day God finished all his works and rested the seventh day Now this is both a narration of what was done before and also a prophecy of things to come for one day with the Lord is as a thousand years in six days the things were finished that were made and it is manifest that the six thousandth year is the consumma●ion of them 7. He finds the number of the Beasts name viz. 666. i● the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whence he concludes it as very probable that the seat of that beast is the Latin or Roman Kingdom Take his own words Sed Lateinos nomen habet sexcentorum sexaginta sex numerum valdè verisimile est quoniam novissimum verissimum Erasm. edit Regnum hoc habet vo●abulum Latini enim sunt qui nunc regnant Sed non in hoc nos gloriabimur 8. Of the four Evangelists he thus writeth Mathew saith he delivered unto the Hebrews the History of the Gospel in their own Tongue When Peter and Paul preached at Rome and planted that Church after their departure Mark the Disciple and also Interpreter of Peter delivered unto us in writing such things as he had heard Peter preach And Luke the companion of Paul comprised in one Volume the Gospel preached of him

they should have been to abstain from it Est autem hic commentarius ejusmodi ut theologi eum debeant ad unguem ediscere nam egregium monumentum est antiquitatis tam sanctè docet tam piè suadet tam instanter urget rem ecclesiasticae disciplinae summopere necessariam In the argument of this book Rhenanu● that expert Antiquary solertiss●nus Tertulliani interpres hath spoken so much and so freely against the Auricular Confession of the Romish Synagogue crudelis illa conscientiarum carnificina that cruel rack of consciences that the Council or rather that politick and pack'd Conventicle of Trent took order that the most part of it should be expunged as unskilful rash false heretical and otherways scandalous as they did also by somewhat contained in the argument of his book de carne Christi because it suited not with their Doctrine of the perfection of the Virgine Mary a short way were it as safe and honest to make all sure But this book also in the judgment of the quick-sighted Erasmus grounded upon the difference of the stile from that of Tertullian is none of his but of some other very studious in our Author and living about the same time to whom Rhenanus subscribes though the author use many words and figures agreeable to and borrowed from Tertullian I am of opition saith Daille that both the birth and fortune of that piece de paenitentiâ hath been if not the very same yet at least not much unlike that of the Trinity though Pamelius and Baronius be of another mind and would fain it should be his 4. His Poems which are diverse according to Pamelius viz. 1. Against Marcion 5. books 2. Of the Judgement of the Lord. 3. Genesis 4. Sodom 5. His Poem to a Senator that turned from the Christian Religion to the service of Idols But should we reject them all as Apocryphal seeing neither Ierom nor Eusebius make any mention of them together with Iuret's Ionab and Nineveh notwithstanding the Authority of his old Manuscript I suppose that neither our Authour nor the Commonwealth of Learning would at all be injured hereby Pamelius tells us that in his Edition of Cyprian's works he had entituled them unto him as the composer of them but thinks it not amiss to follow the censure of Sixtus Senensis who ascribes the Poem of Sodom unto Tertullian induced hereunto by the fidelity as he supposeth of some Manuscripts and because the stile is the same with that of the other he concludes that all three were his viz. Genesis Sodoma ad Senatorem A weak ground for him to change his mind and build such confident conclusions upon as well may we deny them to be either Tertullians or Cyprians and so leave him to seek a Father for them § 4. For his stile and manner of writing he hath a peculiar way of his own s●us quidam est character saith Erasmus sufficiently elegant ejus opuscula eloquentissimè scripta inquit Augustinus eloquentiâ admodum pollens est full of gravity and becoming a Learned man creber est in sententiis sed difficilis in loquendo very sententious and of much strength and vehemency but hard difficult and too elaborate varius est inquit Rhenanus in phrasi in disputationibus dilucidior simplicior in locis communibus velut de pallio c. est durior affectatior Not so smooth and fluent as many others and therefore not in so much esteem as otherwise he might have been His expressions saith Calvin are somewhat rough and thorny and therefore dark and obscure certè magis stridet quàm loquitur idem in Epist. 339. Phraseos Character inquit Zephyrus minùs semper c●mptus multùmque brevis obscurus fuisse videtur Commata enim potiùs habet qùam ●ol● frequentes periodos qualia decent gravi vehementique stilo quo semper ipse usus est So that durè Tertullianicè loqui to speak harshly and like Tertullian are equivalent phrases And the causes whence this proceeded might be chiefly these four 1. His Country being an African of the City of Carthage which was a Province of the Roman Empire Now those that were Provincials scarce any of them could attain unto the purity of the Latin Tongue except such only as were brought up at Rome from their child-hood as was Terence our Authour's Country●man Romam perductus cum in tenerâ aetate foret comoedias sex composuit easque ab Apollodoro Menandro Poetis Graecis in Sermonem Latinum convertit tantâ Sermonis elegantiâ proprietate ut eruditorum judicio nihil perfectiùs aut absolutiùs in eo scribendi genere habitum sit apud Latimos Cicero in Epist. ad A●●icum refert Terentium esse optimum autorem Latinitatis The same Author elsewhere speaking of the difference in this language among those living in several Countries thus observes Romani omnes inquit in suo genere pressi elegantes proprii Hispani autem florentes acuti qui ad peregrinum inclinent Punici Carthagiuenses duri audaces improbi palam aberrantes vitium virtuti praetulerunt ut Tertullianus Apuleius Cyprianus It 's also the observation of Loys le Roy in his discourse of the variety of things Every thing saith he by how much the farther it is from its original spring is the less pure as the Gauls Spaniards and Africans did not speak Latin so purely as the Romans for although their words were Latin yet they retained the phrase of their own Country insomuch that speaking Latin they were always known for Strangers Perturbatissime loquitur Tertullianus inquit Ludovicus Vives ut Afer And in the decrees of the Africans many whereof Augustin relates you may perceive saith Erasmus an anxious affectation of eloquence yet so as that you may know them to be Africans 'T is no wonder then Ierom should say that the stile of Tertul●ian and also of other Africans was easily discerned by Nepotian and it appeareth by Augustin in sundry places that the Roman Tongue was imperfect among the Africans even in the Colonies 2. His calling and profession for before his conversion he had studied and practised the Law wherein he was very skilful hence it comes to pass that using many Law terms juris verborum erat retinentissimus and phrases borrowed from thence his Language comes to be more perplex and obscure It 's apparent saith Danaeus from his continual stile and manner of speaking that he was a most expert Lawyer and by reason of the unusual novelty of his words his stile is very obscure saith Sixtus Senesis 3. His constitution and natural temper for words are the mind's Interpreters and the clothing of its conceptions wherein they go abroad which therefore are in a great measure fashioned by it and receives a tincture from it Hence