Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	book_n	life_n	write_v	4,779	5	6.1891	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A87009	An ansvver to the animadversions on the dissertations touching Ignatius's epistles, and the episcopacie in them asserted. By H. Hammond, D.D.	Hammond, Henry, 1605-1660.; Owen, John, 1616-1683.	1654 (1654)	Wing H514; Thomason E814_13; ESTC R202518	185,935	227

to dispose of it when he mentioned confession of sinnes and the example of the Publican he interposed Ego ille sum Publicanus I am that Publican when he remitted him to Christ without whom there is no Salvation he replyed In solo Christo omnis spes mea reposita est In Christ onely all my hope is reposed When he used the prayer beginning Herr Jesu wahrer Mensch und Got c. he folded his hands and followed him in a low voice when he asked him at the end whether he understood he answered probè intellexi I understood it well when upon reciting some seasonable texts of Scripture he askt-againe whether he understood him his last words were Vocem tuā audio sed quae singula dicas difficulter intelligo I hear your voice but doe not easily understand every word you say And having said so he became Speechlesse This bare recitall of his novissima is a sufficient confutation of all the uncharitable relations that are made of them 6 Lastly then for the passages in the Annotations it may suffice to remember that they are in his posthuma those which have been publisht since his death those especially on the Epistles of which it is evident that they had never been formed by him or fitted for the publick but were put together by some body else after his death who finding many things in his adversaria throwne into Paper bookes as he had at any time occasion either from his reading of Scripture or others writings it being ordinary for every man to note not onely what he approves but what he dislikes and what he thinkes matter of farther consideration hath as he thought fit made a body of Annotations and publisht them under his name Many indications of the truth of this I might produce having elsewhere mentioned some I shall onely adde one Col. 1. 16. where the Apostle saith by him all things were created that are in Heaven the Annotation publisht under Grotius's name hath these words Rectius est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hic interpretari ordinata sunt novum quendam statum sunt consecuta the righter interpreting of were created is were ordered obteined a new kinde of state and so in the end All things were created by him the Scholion is Intellige omnia quae ad novam creationem pertinent Vnderstand all things which belong to the New Creation 7. Which explications as they more than savour of the Socinian leaven not willing to permit Christ there to be said the Creater of Angels but referring all to the New Creation as the Socinians generally doe and accordingly interpret In principio Joh. 1. 1. In principio Evangelii In the beginning of the Gospel so they are expresly contrary to the words of Grotius as we know they were publisht by him on Jo● 1. 3. where on those words without him was nothing made that was made the nothing saith he is put to take away all exception Id autem ideo factum ut in iis quae per verbum sunt condita intelligerentur etiam ea quae conspicua nobis nen sunt Col. 1. 16. This was done that among these things that were created by the word may be understood also those things that are not seen citing this very place to that sense Col. 1. 16. which in the post humous Annotations is interpreted in such a contrariety both to this former note and to the writings last published by him before his death that nothing can be more discernibly injurious to him 8. By this the Reader may observe and judge of others and consider how unequall we are likely to be to dead men if we judge of their opinions by all that is after death published under their names Witnesse also his Book De Potestate Regis ●irca sacra which being written by him in his younger dayes but never approved by him to be publisht in his life but purposely supprest onely some Copies stolne out in Manuscri●●ts from him in which forme I read it many yeares since 't is now against his consent and in many things distant from his sense exprest in later writings publisht as if it had been fully allow'd by him But this by the way 9. Next then for the charge of Popery that is fallen upon him it is evident from whence that flows either from his profest opposition to many doctrines of some Reformers Zuinglius and Calvin c. Or from his Annotations on Cassander and the Debates with Rivet consequent thereto the Votuns pro Pace and Discussio 10. For the former of these 't is sufficiently known what contests there were and at length how profest the divisions betwixt the Remonstrant and Contraremonstrant and it is confest that he maintain'd all his time the Remonstrants party vindicating it from all charge whether of Pelagianism or Semipelagianism which was by the opposers objected to it and pressing the favourers of the Doctrine of Irrespective Decrees with the odious consequences of making God the author and favourer of sin and frequently expressing his sense of the evil influences that some of those Doctrines were experimented to have on mens lives and by these meanes it is not strange that he should fall under great displeasure from those who having espoused the opinion of irrespective decrees did not onely publish it as the truth and truth of God but farther asserted the questioning of it to be injurious to God's free Grace and his eternal Election and consequently retain'd no ordinary patience for or charitie to opposers 11. But then still this is no medium to inferre that charge The Doctrines which he thus maintained were neither branches nor characters of Popery but asserted by some of the first and most learned and pious Reformers Witnesse the writings of Hemingius in his Opuscula most of which are on these subjects whereas on the contrary side Zuinglius and others who maintained the rigid way of irrespective decrees and infused them into some of this Nation of ours are truly said by an excellent Writer of ours to have had it first from some antient Romish Schoolmen and so to have had as much or more of that guilt adherent to them as can be charged on their opposers 12. The truth is these or the like to them have been matters controverted in all times and in these latter dayes the controversies inflamed and the doctrines warmly maintained on both sides by the Lutherans against the Calvinists who are yet no more Papists than they and by the Papists among themselves witnesse the continual disputes between the Jesuits and the Dominicans and at this time between the Molinists and Jansenians the parties for a long time so equally balanced that the Popes have thought it prudent to wave defining on either side till this last year Innocentius X. upon the instance of the French King hath made a decision of them 13. So that from hence to found the jealousie to affirm him a Papist because he was not a

the Church at Corinth and through Achaia might be numerous both Paul and Peter having labour'd there succesfully yet for some t●me there were not any where so many but that the Bishop and his Deacon or Deacons might be sufficient for them 13. So likewise the being a Metropolis is no argument that there should be Presbyters by this time constituted there for supposing as I doe and my grounds have been largely set down that the Apostles conformed their models to the Governments and forms among the Nations where they came at their first planting the Faith in any region it must follow that the Church of Corinth as soon as it was formed into a Church with a Bishop over it was also a Metropolitan Church in relation to all other Cities of Greece which either then did or should after believe as Jerusalem was to all the Cities of Judea or as Philippi being a prime Citie or Metropolis of Macedonia and the first where Paul planted the Faith was straightway a Metropolitical Church how few or how many Christians there were in it it matters not 14. And therefore for his change of the scene from Corinth and Clement's to Philippi and St. Paul's Epistle it will bring him no advantage The case between them is exactly parallel There was a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Province of Macedonia saith St. Luke of which Philippi was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Metropolis just as Corinth was of Achaia and this Citie being the first in that region wherein St. Paul planted the Faith it was certainly a Metropolitical Church and Epaphroditus was the Metropolitan of that Province the first day he was Bishop of it The truth of which is so evident that the jeere of the Metropolitical Infant might seasonably have been controverted into a more serious and decent expression there being no reason imaginable why if the Apostles did institute Metropolitical Churches as here is not one serious word of objection against all that hath been said to assert it those Churches should not at their first institution call it their infancie if you will be Metropolitical Churches For as to that of the whole countries being supposed to be converted and divided into Dioceses that is not consequent or necessary to my assertion for as Clement saith of the Bi●hop and Deacon in each City at the first planting of the Faith that they were constituted in relation to them not onely which did but expresly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who should afterward believe so the Church and Bishop in the Metropolis when that was first converted might very well be Metropolitical in respect of the other Cities of that Province which should afterward receive the Faith 15. As we know when Augustin came first over into England and preacht the Faith and converted Christians first at Ethelbert's seat and the Metropolis of that Province he was by being made Bishop there made Metropolitan also That sure was Bede's meaning when he saith of it lib. 1 c. 27. Venit Arelas ab Archiepiscopo ejusdem civitatis Eth●rio Archiepiscopus Gen●i Anglorum ordinatus est He came to Arles in France and by Etherius Archbishop of that Citie was ordained Archbishop to the Nation of the English and if as a learned Antiquarie thinkes Bede spake after the use of his own time and that the word Archiepiscopus was not in use here then at Augustine's coming hither yet for the substance of the thing wherein I make the instance and all that I contend from thence there can be no doubt but that he being at first made Bishop of the Metropolis was thereby made also Metropolitan 16. As for the divisions into Dioceses how little force that hath against all that I have said or thought in this businesse whether of Bishops or Metropolitans I have spoken enough to that in the Vindication to the London Ministers c. 1. sect 19. and to that I refer the Prefacer 17. And so still I am free enough from quarrelling with my self in the least or from being ingaged in any endlesse labour to reconcile the contradictions of my answers which as farre as my weak understanding can reach are perfectly at agreement with one another If the labour of shewing they are so prove fruitlesse I know to whom I am beholding for it even the Task-master whom I have undertaken to observe and in that guise of obedience shall now proceed briefly to answer every of his questions and I hope there cannot now need many words to doe it 18. To the first concerning the Institution of the second order that of Presbyters for the when I answer I know not the yeare but evidently before the writing of Ignatius's Epistles in Trajan's time and in all probability after the writing all the Bookes of Scripture and for ought I can discerne of Clement's Epistle as farre as concerns either Rome or Corinth 19. For the by whom and by what authority I answer I think they were first instituted by St. John in Asia before his death and shall adde to my reasons elswhere given for it this farther consideration that Ignatius in all his Epistles to the Churches of Asia Ephesus Smyrna Trallis Magnesia Philadelphia makes mention of them within few years after John's death though in his Epistle to the Romans he doth not And if this be so then also it appears by what authority viz. such as John's was Apostolical Or if this should not be firmly grounded as to the person of St. John yet the reason why they were not at first instituted as well as Deacons being but this because there was no need of them yet and the power given by the Apostles to the first Bishops being a plenarie power so far that they might communicate to others what was committed to them either in whole or in part and those accordingly in the force thereof constituting Presbyters in partem officii the authority still by which they were instituted will be Apostolical and so if as this Prefacer gives order they be let goe to the place from whence they came they will not be much hurt they are but remitted to the society of the Apostles and Apostolical persons by this 20. To the second concerning the meaning of my words Diss 2. c. 29 21. when I say that Hierom's words of Churches being governed by common consent of Presbyters are to be understood of the times of the Apostles and whether all those Presbyters were Bishops properly so called I answer that my meaning was that if Hierome be reconcileable to himself that must be his meaning that in the Apostles times the Churches were first governed by common consent of Presbyters and after in the Apostles times too upon the rising of Schismes a Bishop was every where set over them that according in Hierome's notion all those Presbyters were not Bishops but such as out of whom after one was chosen in every Church to be a Bishop 21. That this was the truth of the fact I no where