Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	bear_v	flesh_n	kingdom_n	6,050	5	7.3681	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

it is that most Mens stiles do differ as well as their faces suus cuique stilus est inquit Erasmus quisque suum quendam habet gustum peculiarem every one hath somewhat peculiar to him in this partic●lar Accordingly our Author being a Man ●cris vehementis Ingenii of a rough sharp and vehement spirit makes use of a stile answerable viz. quick and crabbed and consequently harsh and obscure which he did of purpose affecting it as most agreeable to his Genius so that his expressions are such even in things that are plain and easie This Rhenanus renders as the reason why his writings had so many faults or Errataes in them viz. ●eglectus aut●ris quo multis annis non est lectotum manibus tritus ips●m dicendi g●nus affectatum Africanum affectati stili durities molestiam addit quod etiam magis effecit ut minùs leg●retur quàm quidvis aliud Which betided the Poet Persius qui consul●ò est obscurus suisque scriptis caliginem tenebras exindustriâ objecit for being by one taken in hand and perceived to be so dark and cloudy he was fairly laid aside with such like words as these Si nol●t intelligi non legetur 4. His converse in the Greek Authors whom he diligently read being very skilful in that Tongue idenim temporis nihil extaba● inquit Rhenanus apud Latinos in sacris praeter testamentum utrumque tantum Victor Apollonius scripserant opuscula hence it is that transcribing much from them he retains their phrases though he quote not his Authors which was the manner of the first ages viz. to cite none by name but the sacred Scriptures only especially if they had drawn the Water out of the Wells of the Greeks and imitates their manner of speaking By his assiduous perusal of their Books saith Pamelius adeò Graecas loquendi formulas imbiberit ut etiam Latinè seribens illarum oblivisci nequiret he so drank in their forms of speech that when he comes to write in Latin he cannot forget them and both himself and Rhenanus have taken notice of many phrases in him which he borrows from the Greeks and wherein he conforms unto them Most of these I find observed by that Learned French-man Mr. Iohn Daille in his choice Treatise concerning the right use of the Fathers What shall I say saith he of Tertullian who besides his natural harshness and roughness which you meet with in him throughout and that Carthagmian spirit and genius which is common to him with the rest of the African writers hath yet shadowed and over-cast his conceptions with so much learning and with so many new terms and passages out of the Law and with such variety of all visions subtilties and nice points as that the greatest stock both of learning and attention that you can bring with you will be all little enough to fit you for a perfect understanding of him § 5. This father is full fraught with and abounds in grave and excellent sentences some few whereof I shall here insert which may serve a little to acquaint us with the state of those times in reference unto both the Doctrine and Discipline then professed and practised in the Chuches of Christ. 1. Take a view of his Symbol or Creed containing a summary of the faith which was generally received and maintained in his time Altogether one the only immoveable and irreformable rule as he stiles it which is this To believe that there is but one God nor he any other beside the Creator of the world who made all things of nought by his word first of all sent forth Colos. 1. 16 17. That word to be call'd his Son in the name of God variously seen by the Patriarchs always heard by the Prophets last of all brought down by the Spirit of God the Father and Power into the Virgin Mary made flesh in her womb and of her born a man and that he is Jesus Christ moreover that he preached a new law and a new promise of the Kingdom of Heaven that he wrought or did wonders was fastned to the Cross arose the third day that being taken up into heaven he sate down on the right of the Father sent the power of the Ghost in his stead that he might guide or act believers that he shall come in glory to take the Saints into the fruition of eternal life and heavenly promises and to adjudge the wicked unto perpetual fire a resurrection of each part being made with the restitution of the flesh This rule instituted by Christ as shall be proved hath no question made of it among us but which Heresies bring in and which makes Hereticks A compend or brief hereof is to be seen in the beginning of his book of the veiling of Virgins as also in that against Praxeas the Heretick unto which he subjoyns these words This Law of Faith remaining other things that concern discipline and conversation do admit of a newness of Correction the grace of God working and making a proficiency unto the end So that where there is a consent in the fundamental and substantial truths of the Gospel differences in things of less moment may be born with nor should they cause divisions among Christians That rule holding here that Opinionum varietas opinantium unitas non sunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He adds that this rule hath ran down from the beginning of the Gospel even before any heresie sprung up insomuch as from hence this appears to be a firm Truth id esse verum quodcunque primum id esse adulterum quodcunque posterius Again The Church acknowledgeth one God Creatour of the universe and Jesus Christ of the Virgine Mary the Son of God the Creator and the resurrection of the flesh it mingleth the Law and the Prophets with the Evangelical and Apostolical writings and from thence drinks in that faith It signs with water clotheth with the holy Ghost which Pamelius understands of confirmation feeds with the Eucharist exhorteth with Martyrdom and so receives none against this institution 2. He prescribes and lays down this for a sure rule by which the truth may be known viz. If the Lord Jesus Christ did send out the Apostles to Preach other Preachers are not to be received then those whom Christ did institute because neither doth any other know the Father but the Son and he to whom the Son hath revealed him neither doth the Son seem to have revealed him unto any others save to the Apostles whom he sent to Preach Now what they have preached i.e. what Christ revealed to them ought no other way to be proved then by the same Churches which the Apostles themselves founded preaching unto them as well by a lively voice as they say as afterward by Epistles If these things be so it is then evident that

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

about weighty affairs his manner was to decree nothing without his colleagues neither would he pertinaciously love and adhere unto his own apprehensions but rather embrace what was by others profitably and wholesomely suggested 2. His Charity and compassion to those in want and durance for immediately upon his conversion he parted with what he had and gave it for the relief of the Poor He was as Iob speaks of himself eyes to the blind and feet to the lame a Father unto the Put and the cause which he knew not he searched out he brake the jaws of the Wicked and plucked the spoil out of his Teeth And when many had been taken Captives by the barbarous Goths or Scythians he sent an hundred thousand Sestertia from the Church for the redeeming of them so himself speaks misimus inquit Sestertia centum millia nummû● quae isthic in Ecclesiâ cui de Domini indulgentiâ praesumus Cleri plebis apud nos consistentia collatione collecta sunt The sum being so vast Pamelius conjectures it ought to be only Sestertia centum and that millia nummûm added for explications sake is from the Margin crept into the Text or else he thinks it should be thus read Sestertium centum millia nummûm Yea while he was in exile he not only wrote but also sent relief unto those poor Christians who were condemned unto the Mines He manifested also this Grace in his Indulgence to forgive and receive those offenders who repenting returned unto the Church Hear his own words Remitto omnia inquit multa dissimulo studio voto colligendae fraternitatis etiam quae in Deum commissa sunt non pleno judicio Religionis examino delictis plusquam oportet remittendo penè ipse delinquo amplector promp●â plenâ dilectione cum paenitentiâ revertentes peccatum suum satisfactione humili simplici const●entes 3. His patience in bearing injuries and wrongs whereof he gave an ample testimony in his behaviour toward those who opposed him when he was chosen Bishop Oh how patiently did he bear with them and with what a deal of clemency did he forgive them reckoning them among his friends to the admiration of many 4. His equanimity and peaceableness being a very great lover and maintainer of unity among Brethren which he was studious to preserve and hold even with those that dissented from him as appears in the grand difference between him and Stephen Bishop of Rome and others about the rebaptization of Hereticks for as himself did not break Communion by separating from them so neither did he cease to perswade others also that they should bear with one another in love endeavouring to keep the unity of the Spirit in the bond of peace his words that he used in the Council of Carthage speaks out this sweet temper of his Spirit Super est inquit Collegae dilectissimi ut de hac ipsâ re quid singuli sentiamus proferamus neminem judicantes aut à jure Communionis aliquem si diversum senserit amoventes To these many more might be added as his contempt of riches keeping under of his body purity of Life diametrically opposite to the lusts of his former conversation gravity joyned with humanity equi-distant both from arrogancy and baseness fidelity prudence industry watchings and the like which more at large are commemorated and recorded by Pontius and Nazianzen in all which regards he was very eminent Hence Vincentius stiles him illud Sanctorum omnium Episcoporum Martyrum lumen beatissimum Cyprianum He may be instead of many saith Erasmus whether you respect eloquence or Doctrine or the dignity of a Pastor or a brest every where breathing forth the vigour of an Apostolical Spirit or the glory of Martyrdom Whose writings saith Scultetus have in them so happy a genius that although they were interwoven with divers errours yet they found some Doctors of the Church not only admirers of the more sound Doctrine but candid Interpreters even of the errours contained in them How transcendent a Man he was in the judgement of the great Augustin is evident and may be collected from the Titles he gives him wherein the Epithets which for the most part he makes use of such as are Doctor Suavissimus lucidissimus pacis amantissimus excellentissimae gratiae also Martyr beatissimus fortissimus gloriosissimus c. A Man saith he whose praise I cannot reach to whose many Letters I compare not my writings whose Wit I love with whose mouth I am delighted whose Charity I admire and whose Martyrdom I reverence Add hereto the Encomium of Prudentius whose words are Tenet ille Regna coeli Nec minùs involitat terris nec ab hoc recedit orbe Disserit eloquitur tractat docet instruit prophetat Nec Lybiae populos tantum regit exitusque in ortum Solis usque obitum Gallos fovet imbuit Britanuos Praesidet Hesperiae Christum serit ultimis Hiberis Let me shut up all with the words of Pontius I pass by saith he many other and great things which the Volume lest it swell too big suffers me not more largely to relate of which let it suffice to have said this only that if the Gentiles might have heard them at their Bars they would perhaps forthwith have believed and become Christians § 3. The monuments of this excellent and choice spirit were many Sole clariora lively representing as in a glass his great worth and wherein though dead he yet liveth and speaketh Of which Augustin had so venerable an esteem that he accounted all his own works not equal unto one of Cyprian's Epistles And Ierom giving directions unto the noble Widow Laeta for the pious education of her Daughter Paula recommends the works of Cyprian to her continual perusal Cypriani inquit opuscula semper in manu teneat Cujus singula prope verba spirant Martyrium They are but fragments as it were that remain and the loss of what is wanting is much bewailed by Erasmus Of those many that are lost I find but few mentioned in any Authors so that it seems not only the Books themselves but even their very Names and Titles are exstinct with them Paulus Diaconus reckoneth among the innumerable Volumes as he hath it which he wrote a very profitable Chronicle compiled by him Also that he discoursed most excellently upon the Evangelists and other Books of the Scripture But how little credit this report deserves will appear from the words of Ierom a Man as well as most acquainted with the writings of those that went before him who tells us that he never commented upon the sacred Scriptures being wholly taken up with the exercise of vertue totus in exereitatione aliàs exhortatione virtutum and occupied or hindred by the straits of persecution Unless his three books of testimonies unto Quirinus which