Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	aaron_n	bring_v	high_a	28	3	6.3761	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A49337	Of the subject of church power in whom it resides, its force, extent, and execution, that it opposes not civil government in any one instance of it / by Simon Lowth ...	Lowth, Simon, 1630?-1720.	1685 (1685)	Wing L3329; ESTC R11427	301,859	567

are the Separate for the Ministry who are set apart by themselves and in Substitution and can produce their Seals and Credentials must first shew and give proof of their own Power derivative and that such was first given them of God deposited in their hands as the common Magazine or Store-house to be dispensed at their wills and discretion as the Harvest requires and the Labourers are sent forth into it and that for whom soever they shall lift up their hands or stretch them out to choose and make Election of shall receive the Holy Ghost the Powers of Sacred Orders or of the Keys in the same act be conferr'd upon them and which can never be prov'd that it was given to the People or Believers in common the gratia gratis data and the gratia gratum faciens the gifts of Sanctification and Edification as they speak as in their own Nature and Extent do not reach to and imply one another always place themselves together in one and the same Subject by any one Necessity whatsoever every man is not wise in the same degree that he is good nor Holy according to his Knowledge Power and Godliness do not still go together no more then do all those other Gifts and Charity mentioned and dislodged by Saint Paul 1 Cor. 12.13 the honest report of those seven Men full of the Holy Ghost and Wisdom did not create them thereby and in the immediate Power and Virtue of it Church-Officers or Deacons till set before the Apostles and they pray'd and laid their hands on them Acts 6. and so in the Consecration of all other Orders So neither do we find under any one Dispensation since the World was that by any one positive superinduced Order and Constitution these Land-marks were removed that the separate Power of the Priesthood was ever laid common promiscuously and indefinitely placed in all Subjects in every one in particular all those that either owned its Use and Power that either pleaded or reaped any benefit by it Before the Law God placed it in and limited it to the Primogeniture the first-born and chief of the Family At the first giving and under the Law he brought it into lesser compass and subjected it in Aaron and his Family in Succession And our Saviour Jesus Christ ascending upon high and giving his Gifts unto Men when to plant and propagate his Church throughout the whole World he had rent indeed the Veyl of the Temple in sunder at his Death taken down the Partition-Wall betwixt Jew and Gentile the inclosure was laid open and the Aaronical Priesthood had an end but there was still to be Separates for the guiding and conducting Men to Heaven and officiating to that end before God a Priesthood was still to be continued though settled by a new Commission and of another Nature a Power devolved and limited to select special Persons also and not Universal as was to be the Believers And he gave some Apostles and some Prophets and some Evangelists and some Pastors and Teachers for the perfecting of the Saints for the work of the ministry for the edifying of the Body of Christ till we all come in the unity of the Faith and the knowledge of the Son of God unto a perfect Man unto the measure of the stature of the fulness of Christ that we henceforth be no more children tossed to and fro and carried about with every wind of Doctrine by the sleight of men and cunning craftiness whereby they lye in wait to deceive But speaking the truth in love may grow up into him in all things which is the head even Christ from whom the whole body fitly joyned together and compacted by that which every joynt supplyeth according to the effectual working in the measure of every part maketh increase of the body unto the edifying of it self in love Ephes 4.8 11 12 13 14 15 16. Are all Apostles are all Prophets are all Teachers are all workers of miracles have all the gifts of healing do all speak with tongues do all interpret 1 Cor. 12.29 30. or could we admit of that absurder precarious state of Nature contended for by some supposing once an equality in all men and that to all things every one as coming into the world had a right and title to every thing a share and interest in each Benefit Office and Duty and suitably as their Maker was to be publickly served and worshipped so could each one officiate in and discharge the Performance or devolve and transfer his right on whom he please or as occasion a Mistake of the Learned Hugo Grotius himself in his Posthumous work De Imperio summarum potestatum in Sacris cap. 2. sect 4. though the fruit of his earlier and indigested Brain nor is Spalatensis to be acquitted in the point De Repub. Christ lib. 1. cap. 12. yet all this is superseded by an after-positive Institution and which is acknowledged by Grotius in the fore-quoted place and 't is the appointments of our Saviour that is to be our guide and rule especially since himself has put a perpetual Sanction in this our very case and to endure all along with his Kingdom as above Ephes 4. or if the obstinacy of some and such there are will still persist and tell it out That this inclosure was notwithstanding this yet made common and the Power resolved again into the Multitude they are to give Evidence both of the first Translation and after Matter of Fact how it so descended Church-Power nor indeed any other is not a private Presumption secretly infused whether on a Multitude or particular Persons 't is what was once deposited in certain hands the effect whereof is visible in the Succession of Persons deriving the Autority which they claim from the visible act of those Persons that are intrusted with it There must be some known Aera or publick visible date of its issuing out some distinctive mark of its coming some outward badge of its cognizance that the Conscientious Enquirer may receive Satisfaction when demanding in Sincerity what Zedekiah the Son of Chenaanah did of Micaiah in contempt and with reproach Which way went the spirit of the Lord to speak unto thee 1 Kings 22.24 thus to ask a sign had been no more to tempt the Lord then it had been in King Ahaz had he done it Isai 7. but on the contrary a Duty and St. Jerome gives the reason in his Commentaries on that place Tamen jussus ut peteret obedientia debet explere praeceptum therefore because God had commanded and expects it And St. Jerome there goes on and therefore compares Ahab to the Idol-Worshippers who are led by their own fancies that places his Altar in the corners of the Streets in each Mountain and Grove Et pro Levitis habebat Fanaticos non vult signum petere quod praeceptum est for Levites take Fanatiques to officiate in God's Worship such as were not sent nor called as was Aaron a word

Service for the People give Rules to the Bishops what Presbyters are to be Ordained inquires into and gives Cautions and Charge for their Manners for their Abilities that they forsake not their Priestly Office claiming the right of Investitures That no Church be built but the Bishop be first consulted for the maintenance of such required there to officiate That no Church be consecrated without the Bishop no Ideot or taken out of the number of those Qui vocantur Laici who are called Lay-men presently upon the entrance into Holy Orders ascend to an Episcopacy he gives to the Clergy Possession of their Churches and they are all in Deputation in their Ecclesiastical Courts from the Emperor and in Religious Matters he gives leave for the Collects or Meeting together confers many Priviledges on their Persons in order to the better performing of such their Offices that no trouble or obstruction be in Litanies and Laws are given for the manner of their Celebration takes care that they meet oft in Councils and Synods enjoyns them residence on their Cures He limits the number of such as are to be Ordained suitable to the Revenues of the Church that there be not an Impoverishment and Contempt thereby that none be Ordain'd but to a Title and in relation to particular Cures or as the present Exigence may require He exempts certain Persons forbidding the Bishops to give them Holy Orders as such as fly to the Church for Ease and Idleness to shake off their Secular Offices and Duty and be acquit of their Burdens that they may enjoy the outward Priviledges and Immunities the Clergy by the Bounty and good Grace of the Empire had granted unto them Such as are actually in Publick Offices to which thereby they become disabled and the State is endamaged As Captains Centurions c. whom he remands to their first station and hence some Laws we find that the tenues fortunâ the Poorer in the Church are only to be Ordained though perhaps with less Prudence and the reason was this because the Church enjoy'd great Priviledges and Immunities and the Rich too frequently ran to it to shelter and advantage themselves in this World a thing too common in our days and the like Laws might not be amiss amongst us in some cases when particular Men leave their Secular and Military Station for the Profit and Grandure of the highest Church-men he forbids that any Holy Offices or Ministerial Functions be usurped sine Sacerdote without a Priest appoints that every one first receive Holy Orders e're he attempts the Execution of the Publick Ministry with more of the like Nature and which are to be seen Cod. Justinian lib. 1. Tit. 2.5.14 Tit. 3.9.10.11.30.31.34.36.46.52 Cod. Theodos 9. Tit. 40.15.16.45.3 Cod. 12.104.115.121 Cod. 16. Tit. 1.3 Tit. 2.1.2.3.6.18.25.32 Tit. 11.1 Novel 3. cap. 1.2 and Novel 6.1.4.7 Novel 16.40.46.68 cap. 1.2.3 Novel 78. Novel 123. Novel 131. cap. 8.9 Novel 137. but then all this amounts to only what is said to be the Office of an Emperor Commonefacere Cod. Justinian l. 1. Tit. 3. to take care warn and see that all these things be done as they ought to be the Rule is antecedent and depends on another Authority I mean where 't is purely Religious and Policy alone ingages not The general Rule laid down and to be observed is this Ne fiant Ordinationes contra interdictiones legum Sacrorum Canonum Novel 12. cap. 12. that all Ordinations be made according to Law and the Holy Canons to the observation of that Rule Quam justi laudandi adorandi inspectores Ministri Dei verbi tradiderunt Apostoli Sancti Patres custodierunt explanaverunt Novel 6. Praefat. which the Ministers of the Word of God the Apostles and Holy Fathers have kept and explained The Emperor in his own Person never Pleads for or attempts the Sacred Action or Office of Ordination it self never yet laid any title to it and the Bishop upon his Ordination receives Secular Priviledges from the Emperor to be emancipated and made free from that Service which otherwise the Laws require of him by his becoming a Spiritual Father But the Ordination it self the Right of a Bishop is no where said to be or so claim'd from the Emperor Novel 8. cap. 3. and although it has been disputed only within this Hundred years at least it never reached any farther than the Whimsical Brains of some one or two now and then and what Point of Faith escaped such whether the Power of Ordaining has been in the Presbyter or in the Bishop only as a distinct Order and Superior to him and how the Votes and Concurrences of the People and in what degree of Necessity they are required unto it yet none ever asserted it to belong to any that was neither Presbyter nor Bishop yet Antiquity is altogether silent as to the Prince in this case the Church always removed nor did the Empire ever claim it this is still represented as the proper Work and Office of the Bishop whatever the Empire did in the case was by commanding the Bishop to Consecrate when such an one is designed for the Function by himself or assenting to the Election made by others but if any more and not of the like Nature the Church of God and all understanding Christians did still look upon it as not to be indured in any one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to act as a Priest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when never entitled to or partaking of the Priestly Power and it was never first conferr'd on him by any it has been adjudged 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 worthy of many Deaths as in the case of Ischyras in particular Socrates Hist. Eccles lib. 1. cap. 27. § XXII AND if we look into the Church censures the Animadversions and Punishments laid upon such as are unworthy their Christianity that high Calling wherewith they are called in Christ Jesus The case will appear the same as in Ordination in general great and solicitous was still the care of the Empire for the solemn just and due execution of these Powers a great many Laws and Constitutions were made in order to it several Cautions and Directions given that none be interdicted without a just Cause Cod. Justinian lib. 1. Tit. 3.30 That Excommunication be not for light Causes 39. 1. That no Man be excluded the Sacred Communion before Cause be shew'd and for which the Laws and Canons have commanded it and if any Excommunicates upon other accounts the Person Excommunicated is to be absolved and receiv'd again into Communion Novel 123. cap. 11. and this with the greatest reason in the World for the Prince is Custos Canonum he is the Keeper of the Canons and is to see that their Rules be duly executed Omni innovatione cessante vetustatem Canones Pristinos Ecclesiasticos qui usque nunc tenuere servari Praecipimus Cod. Justinian l. 1. Tit. 26. and 't is as his Province and Work so the