Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	body_n	fear_v	soul_n	6,074	5	5.4095	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A50383	Unity restor'd to the Church of England by John Mayer.	Mayer, John, 1583-1664.	1661 (1661)	Wing M1426; ESTC R28824	26,506	53

any other way and so Gods blessing cannot go with a Bishop so chosen Did not the Lord himself at the first ordain twelve whom he called Apostles and are not Bishops set up to govern in the Church generally held to be the Apostles Successors to whom singularly the Keyes were committed to bind and loose and why then should not the chusing of them from time to time be referred to the Lord No free People as all Christians are be willing to be governed by any but a Prince of their own electing whom they know well and well approve of to be preferred to this dignity and how then can it be expected that it should go well with that Church which hath no hand in the choice of their Bishop It was most anciently the Custome of Christians for the Clergy and People of the Diocess to chuse their own Bishop and then were they reverend as Fathers neither did this custom cease till Anno Dom. 1120. Poly. in Angl. c. 11. de inven l. 4. c. 10. when Princes began to take to themselves the right of appointing Bishops in every place but before this an 775. in a Synod held at Rome consisting of 133 Bishops to the Emperor Charls the Great was granted the Electing both of Pope Archbishops and Bishops Sidebert distinct 63. Adrianus sub poena Anathematis in the time of Pope Adrian wherefore it was a corruption that crept into the Church in time for Kings to appoint Bishops and not permit to the Clergy and People a free Election the Lord being earnestly sought unto in this so weighty a matter and in fine the Election referred to his Divine Majesty who only knoweth the hearts of all men which if it might be done at this day the King reserving to himself the power of Confirming a Bishop thus chosen His Majesty should free himself from being cause of any corruption in the election through the Covetousness of his Courtiers the Church of God within his Dominions should most probably be supplied with none but worthy Bishops and great unity would every where follow and all cause of Divisions in these Churches be cut off but that it may be orderly proceeded to such election the King is to be sought unto to give leave without whose leave the Peoples assembling of themselves cannot but be unlawfull as his Writs must first issue out to chuse Knights of the Shire in every County and that such leave hath anciently been given the granting of Congedeleers in times of vacancy to this day do declare although the man now to be chosen be nominated by the King and it is in effect no leave to chuse but to receive hin for Bishop whom the King chuseth Secondly for the Bishops power above the Presbyters his brethren it is as Jerom saith only in ordination of Presbyters and Deacons which cannot be done without the Bishop for to him singularly the Apostles committed this power as appeareth by St. Tit. 1. Act. 14.23 1 Tim. 4.23 Pauls writing to Timothy and Titus as he himself and Barnabas had by the imposition of hands ordained many whereas the laying on of the hands of the Presbytery is sometime spoken of nothing else can here be gathered but that when the Bishop ordaineth he ought to do it with the assistance of some of his Presbyters laying their hands on together with him and joyning in Prayer the Bishop having first examined him that is to be ordained and accepted of him but forasmuch as the Apostles had the power of binding and loosing also singularly committed unto them and not the Seventy two sent out to preach and Bishops elected to govern the Church are their Successors it is manifest that the power of Excommunicating and Absolving is peculiar to the Bishop also and to such Presbyters to whom he sends out his Processe to publish it in their particular Churches as Saint Paul wrote to the Church of Corinth to deliver to Satan the Incestuous man declaring the cause as it is necessary every Bishop should do to the Rector of every Church Again forasmuch as to Timothy Bishop of Ephesus St. Paul writeth not to receive an Accusation against any under two or three witnesses whereby is implied that he by vertue of his Apostleship and power to judge the causes of his Brethren the Presbyters about Ephesus it must needs be granted that the same power belongeth to every Bishop in his Diocess Lastly because Timothy and Titus also had power given them to order things in the Churches committed to their Government for praying and preaching and stopping the mouths of ignorant and corrupt Teachers and wicked livers whose sins break out after Ordination it must needs be granted that Bishops chosen to rule have the like power Yet when one is called to the weighty Office of Ruling in the Church of God the duty of Preaching diligently still lieth upon him and rather more than before for Timothy must not onely be instant in preaching in season and out of season but also be an example in Doctrine and Conversation Thirdly touching those whom the Bishop is to use as Assistants in exercising his power I cannot finde any Chancellor Arch-Deacon or Official once named in any ancient Writer but only of Presbyters and Deacons by whose help they did both ordain and censure and being assembled in Counsel together make Canons and Constitutions Ecclesiasticall for which last we have a President Acts 15. in the first Councel assembling which consisted of Apostles Elders or Presbyters and Brethren and for the first in Pauls laying on of his hands upon Timothy and the Presbyters in ordaining him and for the Presbyters assistance in excommunicating see 1 Cor. 5. For although the Church only be there written to yet it is not to be conceived but that the Church consisted of Presbyters and common Christians amongst whom what was done cannot be thought to have been done but by Presbyters as the mouth and there were some Prophets 1 Cor. 14. but without Presbyters it could not be Fourthly touching punishment inflicting upon any The Bishop ought to have no power but spirituall For the weapons of our Warfare are not carnal saith the Apostle but spiritual 2 Cor. 4. it is onely such power as Christ committed to his Apostles and that was only the power of binding and loosing by excommunicating and absolving which is indeed a power beyond the power of the greatest Monarchs in the world and more to be feared for if an earthly Judge hath power to send the body of an Offender to Prison to be kept there by a Goaler and there to be used most hardly and after that to condemn him to a bodily death or to pardon him and set him at liberty again the power given by Christ to his Apostles and their Successors is to adjudge to the Prison of Hell the spirit and soul to be kept by Satan and by him vexed and terrified with terrors intollerable and after that to be carried to

Letany and here because some petitions in the Letany are by some excepted against I will say somwhat in the justification thereof some except against this Remember not Lord our offences nor the offences of our fore Fathers As if in so saying we pray for the Dead but they are too captious that make this exception for the Lord threatneth to visit the sins of the Fathers upon the Children to the third and fourth Generation And to the same effect our Lord Jesus threateneth the Jews Matt. 23. to bring all the Righteous Blood that had been shed by their Forefathers upon them Wherefore we pray only against vengeance taking upon us for our own sins or the sins of our Forefathers against which who but a cavellar can speak Secondly They except against this from Fornication and all other deadly sin Good Lord deliver us As if hereby the Popish Doctrine that some sins are venial and some only deadly Rom. 6.23 were implyed when as the wages of any sin is death unlesse repented of and pardoned But although it be so yet there are some sins greater then others of which it is particularly said that they who do such things shall die Exek 18. Gal. 5.19 and never enter into the Kingdome of Heaven of which Fornication is one wherfore every lesser sin indangereth him that committeth it in respect of the second death yet there are some greater sins whereby the Soul is more indangered because few of them that live in such great sins have the grace given them to Repent we pray therefore to be kept from all sin but more especially against the greatest as David Psal 19.12 13. Cleanse me from secret faults and keep me from presumptuous sins so shall I be innocent from the great offence which is most deadly Thirdly They except against praying against sudden death for we ought all to be alwaies prepared for Death and to such as are prepared it can never be sudden But seeing no man liveth and sinneth not who can be alwaies so well prepared as he should be and who then hath not need to pray this Prayer And sudden dying is more uncomfortable to friends surviving and may prevent the setting of our houses in order which was granted in favour to Hezekiah and the parents blessing of his children before he die as Isaac and Jacob did and their giving instructions to those about them which commonly are most memorable to the edifying of the hearers at that time and their own commending of their Souls to God by prayer and the death of the wicked is sometimes spoken of as a suddain going down into the pit as we have heard that some of them have done in the very acting of some great sin Fourthly They except against that petition That God would preserve all Travelling by land or by Water Whenas by land there are some Theeves travelling and by water some Pirates murtherers But by saying all we mean only all that be travelling about their lawfull occasions only Fifthly They except against that wherein we pray That God would have mercy upon all men for which there is a plain place 1. Tim. 2. Let Prayers and supplications be made for all men and a reason added that God would that all should be saved neither doth it make against our praying thus that few shall be saved it is enough for us that God would not have any perish but turn from sin and live and therefore this we must pray for as we would not be found defective in doing our duty herein by God commanded and helping what we can all men towards Salvation leaving the successe to God Some other exceptions also be made against our Book of Common-Prayer Except taken as against the Collect of the second Sunday after Trinity Sunday wherein it is said Give unto us that which our prayers dares not perfume to ask As if there were any thing that we durst not pray for in the name of our Lord Jesus Christ when as he hath bidden us aske and ye shall have and said whatsoever ye aske in faith shall be done for you but the meaning is not that we dare not for our unworthynesse if we had not been warranted thereunto by his promise But thereupon we are made bold to aske the greatest boones in all the World the pardon of all our sins and Justification by faith and Salvation As for the exception taken to the words of the Prophet Ezek. Ezek. 18.21 22. in the beginning of our Divine Service not rightly rendred but so as may make a wicked man bold to go on in his sins till his last sicknesse At what time soever a sinner doth repent him of his sins from the bottom of his heart I will blot out all his wickednesse out of my remembrance saith the Lord Whereas the words of the Prophet are If the wicked will turn from all his sins that he hath committed and keep all my Satutes and do that which is Lawfull and right he shall hereby live he shall not die all his transgressions that he hath committed shall not be mentioned unto him in his righteousnesse that he hath done he shall live Betwixt which and the Book of Common-Prayer there is this great difference there forgivenesse of sin is promised only upon repentance from the bottom of his heart which may be understood of hearty sorrow and no more when he seeth the Ax ready to be laid to the Root of the tree to cut it down which Ahab did when he saw judgements ready to come down upon him and Judas also repented and was exceedingly sorry in the Prophet there is turning from all his sins and keeping all the Statutes of the Lord and doing that which is lawfull and right required in him that would not die but live of wicked he must turn righteous which one being deadly sick and dying hath no time now to do although he be penitent and grieved at his heart for his sins for if it be in truth he hath yet but two parts of Repentance in him which Reprobates may have as in the two examples beforegoing confession of the mouth and contrition of the heart But for want of the third keeping the statutes of the Lord and doing contrary to that which he did before he cannot expect the fulfilling of the promise of Life made to them that do thus wherefore instead of this beginning it is necessary to set down the very words of the Prophet that there may be no occasion given to the wicked to think when they have in the publick place confessed and sorrowed for their sins a while they are forgiven and shall be saved although they turn not from them all no nor from any but return as the Dog to his vomit And hitherto of that which I have thought necessary to be considered and amended or not in our common Prayers and that not without shewing good and solid reason which ought to bear sway with all that are