Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	appoint_v	sin_n	zion_n	27	3	9.3249	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A07192	Of the consecration of the bishops in the Church of England with their succession, iurisdiction, and other things incident to their calling: as also of the ordination of priests and deacons. Fiue bookes: wherein they are cleared from the slanders and odious imputations of Bellarmine, Sanders, Bristow, Harding, Allen, Stapleton, Parsons, Kellison, Eudemon, Becanus, and other romanists: and iustified to containe nothing contrary to the Scriptures, councels, Fathers, or approued examples of primitiue antiquitie. By Francis Mason, Batchelour of Diuinitie, and sometimes fellow of Merton Colledge in Oxeford.	Mason, Francis, 1566?-1621.	1613 (1613)	STC 17597; ESTC S114294	344,300	282

it bringeth vnto thē a singular comfort if they be past sence yet if God shal restore them whē they heare what was done it will reioyce them and if they doe not recouer yet it shall bring this benefit to all that shall heare it that Gods messenger vpon due examination hath pronounced that they dyed in faith and repentance PHIL. If absolution be only declaratory then this declaration is either absolute or conditionall If it be absolute then it is either rash or superfluous For if the Priest know not whether the party hath faith and repentance and yet pronounce absolutely that his sinnes are forgiuen then hee cannot bee excused from rashnesse and if hee know it in some sort yet because the party knoweth it better then hee his declaration shall be superfluous And if the declaration be onely conditionall then it cannot comfort the conscience and consequently it is to no end and therefore both rash and superfluous ORTHOD. The declaration is conditionall For though vpon due and speciall consideration wee may say priuately and particularly to this or that man i pronounce that thy sinnes are forgiuen thee yet this is alwayes to be vnderstood with a secret condition and the condition is this If thou beleeue and repent Neither may wee pronounce it otherwise then vpon a charitable perswasion proceeding vpon probable grounds that this condition is fulfilled PHIL. But how can it comfort the conscience seeing the condition is vncertaine ORTHOD. It is certaine to the conscience of the party himselfe PHIL. What need is there then of the Ministers absolution ORTHOD. Yes for the party knowing in his owne soule that he made a sincere confession is comforted by the messenger of the Lord of Hostes declaring ex officio the sweet promises of the Gospel according to Christs appointment PHIL. If it be onely declaratory then it may be performed by a Lay-man by a woman a childe an infidel yea by the diuell himselfe yea by a Parret if he be taught to speake as well as by a Priest ORTHOD. Who taught this Parret thus to speake let wise men iudge But to the point A man may be said to pronounce and declare remission of sinnes two wayes First by a narratiue and historicall rehearsall out of the generall duetie of charitie and so may euery Christian. Secondly by a Ministeriall power giuen by a speciall commission from God adorned and established with a speciall promise and so may euery lawfull Minister The commission is giuen vs in our Ordination Whose sinnes you forgiue they are forgiuen The promise was made in these words Behold I am with you vntill the end of the world Both are expressed in these words of Iob If there be an Angel with him that is with the man whose soule draweth neere vnto the graue or an interpreter one of a thousand to declare vnto man his righteousnes then will hee haue mercy vpon him and will say deliuer him that he goe not downe into the pit for I haue receiued a reconciliation Here are two persons to be considered First a man lying at the point of death distressed and groning vnder the burthen of his sinnes Secondly the man of God appointed to comfort those that mourne in Sion The latter is described foure wayes by his Titles Office Commission and Gods promise vnto him His Titles are an Angel or interpreter his Office to declare vnto man his righteousnes that is the righteousnes of Iesus Christ imputed to all beleeuers according to the couenant of grace his Commission Deliuer him that he goe not downe into the pit The promise Then will God haue mercie vpon him and say I haue receiued a reconciliation Such Titles such Office by such speciall Commission and promise are not giuen to any Lay man in the Booke of God Wherefore though they are bound by their generall calling to edifie and comfort one another yet this belongeth to the Minister in a speciall maner Neither is there any doubt but God will giue a speciall blessing to his owne Ordinance Thus haue we examined all Bellarmines arguments and find them to be nothing els but smoke He hath sowne the winde and reaped the whirlewinde Hitherto of Absolution as it belongeth to the Minister Now the parts of penance which you require in the penitent as Contrition Confession and Satisfaction may bee passed ouer because wee speake of the Priest and not of the penitent Yet giue me leaue to tell you that Auricular confession as it is vsed in the Church of Rome is a pollicie to diue into the secrets of men not so much to apply salues vnto their sores or to yeeld true comfort to the wounded conscience as to worke for your owne aduantage and to turne all things to your owne pleasure and profit If you say that this may be the fault of some particular men and not of the Church yet to vrge it as you doe as a thing necessary to saluation by Law diuine is the fault of your Church Surely this doctrine was not knowne to S. Austine when he said Quid mihi cum hominibus vt audiant confessiones meas quasi ipsi sanaturi sint omnes languores meos i. What haue I to doe with men that they should heare my Confessions as though they should heale all my diseases Nor to Chrysostome who saith Art thou ashamed to confesse thy sinnes rehearse them dayly in thy prayers for I doe not say that thou shouldest disclose them to thy fellow seruant who may mocke thee but to God who healeth them And as for your Popish Satisfaction it is a most blasphemous derogation from the all sufficient Satisfaction of our Sauiour Iesus Christ. For you doe not meane thereby a satisfaction to the party offended nor Canonicall satisfaction to the Congregation for the taking away of publique scandall both which we willingly embrace but you teach that after the Priest hath forgiuen the penitent his sinnes there still remaineth the very same punishment which the sinner should haue suffered in hell fire excepting onely eternitie for which you enioyne him to make satisfaction to God by workes of Popish penance Moreouer you teach workes of supererogation and that many holy men haue suffered more for God and righteousnes sake then the guilt of their temporall punishments to which they were subiect by reason of their sinnes required and that this superfluitie remaineth as a treasure in the Church to be dispensed by the Prelates in their indulgences especially by the Pope in the yeere of Iubile which shamelesse practise what is it else but a deuise to get money Thus you haue turned repentance into a Sacrament of penance and penance into Mines of siluer and gold Hitherto of our Presbyters Now let vs come to the Deacons CHAP. XI Of the third controuersie concerning Deacons PHIL. THere are no Deacons in the Church of England and therefore you cannot be lawfull Presbyters ORTHOD. Bellarmine confesseth that the

already performed by Imperiall authoritie Thus you see the practise of the Emperours in the Church of Constantinople no man contradicting them and the very last of these examples was aboue 300. yeeres before the grant of Adrian yea aboue 100. yeeres before Vigilius Now from the Imperiall Cities let vs come to the kingdome of Spaine CHAP. X. Of the Election of the Bishops of Spaine IN the 16. Councell at Tolledo it was concluded That if a Bishop did not set his helping hand to the extirpation of Idolatrie he should be deposed Alio ibidem Principali Electione constituto Another being appointed there by the Princes Election This Councell was holden in the yeere 693. fourescore yeeres before Inuestitures were granted to the Emperour Charles by Pope Adrian And before that it was decreed in the 12. Councel of Tolledo as followeth It hath pleased all the Bishops of Spaine and Galicia That sauing the priuiledge of euery Prouince it shall hencefoorth be lawfull for the Bishops of Tolledo to set vp such Prelates in the Sees of their predecessours and to choose such successours for Bishops departed as the Princely power shall Elect and finde worthy by the iudgement of the foresaid Bishops of Tolledo This Councell was holden in the yeere 681. almost an 100. yeeres before Pope Adrian And yet the Kings of Spaine had authoritie to Elect before this Councel which may appeare by these wordes of Baronius Wee must not be ignorant of this point that the Kings of the Gothes in Spaine did challenge to themselues the nomination of such Bishops as were to bee made which nomination of them made by the King was referred to a Councell that they might iudge of the qualitie of the person whether he were worthy of a Bishoprick These things are euident by the Monuments of ancient writers Now because much time passed before they could be dispatched by reason whereof the Sees were long vacant therefore the Councell made the decree Thus it is euident that the authoritie of the Councell was translated to the Archbishop but the Kings authoritie was the same as before and had so bene from the time of the Gothes PHIL. Indeed in the time of the Gothes it was in the Kings and so hath continued in the Kings of Spaine to this present age by the indulgence of the Popes ORTHOD. The ancient Kings of the Gothes were Arrians and enemies to Christ did they elect Bishops by indulgence of Popes PHIL. They did it by tyrannie will you take a paterne from Arrians and Tyrants ORTHOD. The Arrians of Spaine were conuerted in the yeere 589. and professed the faith in the third Councell of Toledo Yet the Orthodox Kings continued their authoritie in Elections Shall we say that they tooke a patterne from Tyrants and Arrians Neither did the Arrian Kings offend in that they elected Bishops but in that they elected Arrian Bishops Neither is an Orthodox Prince bound to relinquish his owne right because it hath bene abused by hereticall Princes For the right of Princes is most ancient deriued neither from Pope nor Arrian but from the patterne of Salomon who chose Sadok high Priest aboue 1000 yeeres before either Arrian or Papist was borne Hitherto of Spaine CHAP. XI Of the Election of the Bishops of France IN France the Kings had the choise of Bishops almost 300. yeeres before the Empire came to their hands For their first Christian King Clodoueus conuerted in the yeere 499 elected Dinifius Bishop of Turone After him succeeded Childibertus who made his brethren Clodomer Theodorick and Clotharius partakers of his Kingdome all which vsed the same authority for by the commandement of Clodomer Omasius was made Bishop of Turone after Dinifius by the commandement of Theodorick Quintianus was made Bishop of Aruerne by the commandement of Clotharius Cato was appointed to be Bishop of Turone which when he refused and afterward would haue had it the King repelled him After the death of Clotharius raigned his sonne Cheribert who made Pascentius Bishop of Poictiers But why should I reckon vp any moe There is a world of examples recorded by Gregorius Turonensis collected from him by one of our learned Bishops all which were aboue a thousand yeeres agoe Afterward when the French Kings became Roman Emperours Pope Adrian decreed and defined that they should haue not only Inuestitures but also the disposing of the Roman See as hath beene declared And although Lodowick the sonne of Charles bee said to haue renounced the right of choosing the Bishop of Rome yet as the Court of Paris affirmeth He alwaies retained Inuestitures Neither had the Kings of France of ancient time authority in Bishopricks onely but in benefices also Si ad priscorum institutorum normam saith Duarenus omnia exigere velimus nullum est in Gallia beneficium nullum Ecclesiae ministerium quod absque regis consensu cuiquam deferri possit if wee will examine all things according to the rule of ancient constitutions there is in France no benefice no ministry of any Church which can bee conferred vpon any man without the consent of the King Notwithstanding it came to passe in processe of time that the Pope by his prouisions reseruations and expectatiue graces made lamentable desolation in the Church of God for redresse whereof when the councell of Basill had published most worthy decrees Pope Eugenius went about to disanull them VVherefore Charles the 7. king of France at the supplication of the councell and by the aduice of his owne Bishops assembled in Synod vndertooke to protect them to which purpose hee set out that noble constitution called the pragmaticall sanction which was receiued with such an applause of all good men that the like was neuer heard of in the kingdome of France This pragmatical sanction was fitly called by a great learned man the Palladium of France for as the image of Pallas was said to fall downe from heauen among the Troianes so this sanction seemed to be sent from heauen by diuine prouidence among the Frenchmen And as Apollo did prophesie that the remouing of the Palladium would be the destruction of Troy so wise men presaged that the taking away of this Sanction would portend great calamity to the Church of France Yet for al this the Popes would neuer be quiet till they had if not wholly vanquished yet wonderfully weakened it especially Pius the 2. who was one of the Bishops in the councel of Basil but now beeing Pope hee is become another man neither wanted there some which to please the Pope opposed themselues against it whose subtilties and Sophismes are answered by that famous Canonist Archbishop Panormitan who was himselfe also one of the Bishops in the councel of Basil. Yea the court of Paris offered a booke to Lodowick the eleuenth wherein they declared how by the abrogation of the Sanction foure mischiefs would follow the first A confusion of the