Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	day_n	good_a	time_n	5,951	5	3.7938	3	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A60240	The critical history of the religions and customs of the eastern nations written in French by the learned Father Simon ; and now done into English, by A. Lovell ...; Histoire critique de la creance et de coutumes des nations du Levant. English	Simon, Richard, 1638-1712.; Lovell, Archibald.	1685 (1685)	Wing S3797; ESTC R39548	108,968	236

shall raise them again for fresh Sufferings and that so their Torments shall never have an end They commonly believe Predestination and say that good and evil onely happen because God hath so ordained He hath say they from all Eternity written on a Table the things that are and are to be and it is impossible that they can be otherwise The unbelief and wickedness of the Infidel are asmuch according to his Knowledge and Desire as the Obedience and Faith of the Believer They farther say that if it be asked why God hath created the wicked and unbelievers we are to answer that it does not become us to inquire too curiously into the Secrets of God that he does what he pleases and no man ought to ask the reason of what he does And therefore a true follower of Mahomet ought to say I believe in God in his Angels in his Books and in the Day of Judgment I farther believe that good and evil happen according as he hath ordained and that in fine it is he that hath created both As to Believers who dye without repentance they maintain that they continue in suspence after their death and that God disposes of them according to his good Will and Pleasure that some he pardons and condemns others to suffer the Punishment which they deserve because of their Sins being still assured to goe into Paradise after the Expiation of their Crimes They are in fine perswaded that God pardons all sorts of Sins except Atheism and Idolatry and that is the reason why in the Prayers they make for the dead they pray for the wicked aswell as for the good They have a great esteem for Prayers Charity and other pious Actions that are performed for the dead because that contributes to the Comfort and repose of Souls They have a kind of Office appointed for that purpose where are set down the Prayers to be said at Buryings and the Surrates of Chapters of the Alcoran that are to be read at the Grave of the deceased which reading being done they who have been employed in that Office say with a loud voice With all our heart we give to this Person deceased the Merit of all our reading It is not out of Vanity that they erect Tomb-stones over their Graves but that Passengers may remember to pray to God for the rest of their Souls The Mahometans not onely perform the internal Acts of Faith but also accuse themselves of all their Sins which they confess in the Presence of God and to him alone Penance say they is but Repentance for the Sins which we have committed with a firm resolution not to fall into the like again Their Morality consists in doing good and eschewing Evil which is the reason why they examine very carefully the Nature of Virtues and Vices and their Casuists are no less subtile than ours are I shall here mention some of their Principles whence we may the more easily judge of their Morality They are so perswaded that all Actions which are not accompanied with Faith are Sins that they maintain that he who denies it loses the Merit of all his good Works that as often as he lies with his Wife he commits so many Adulteries in a word that all he does during that time cannot be acceptable to God untill he hath repented of his Sin and that then he becometh a Mussulman or Believer anew and must marry again a second time and if he hath made the Journey to Mecha he must make it over again because all his good Actions have been blotted out by that denial and Repentance cannot again revive them When they demand any thing of God in Prayer they are to resign themselves wholly to his Will and say to him O my God I beg of thee not to grant what I ask if it be not for my good And when they have obtained of God the favour they desired they ought to thank him confessing themselves unworthy of the Mercies they have received and that of themselves they are able to doe nothing They recommend nothing so much as trust and confidence in God whom they acknowledge to be their onely support and they particularly praise Humility which according to them consists in esteeming others more than themselves They give excellent Precepts for bridling the Passions and shunning vice If thou wouldest say they have Hell shut its seven Gates take heed thou sin not with thy seven Members which are they Eyes the Ears the Tongue the Hand the Foot the Belly and the Privities which they dare not name and they reckon up all the particulars from which every one of these Parts ought to abstain Slander and Backbiting is one of the Vices against which they most declame and there is nothing they so much condemn as the Censurings of other People even when they are true Upon that Principle they ground this Maxime that we ought not to speak of things that are hidden from us For instance they forbid to say such a Man is dead or shall dye in the Faith because it belongs not to us to judge of things which God hath concealed that say they can be done onely when the Prophet hath spoken of them and so it may be affirmed that Abubekir Homer Osman and Haly deserve Paradise For the same reason also they say that it is not lawfull to say that such a Person is dead in Unbelief or that he deserves Hell unless they speak of those who are expresly mentioned by the Prophet as the Devil Abusaheb and Abugehel I wave the rest of their Morals in respect that what I have alledged is sufficient to shew the Nature of it and I dare affirm it is not so remiss as that of some Casuists of our Age. Onely let me add that they have a great many good Precepts concerning the Duties of Private Persons towards their Neighbour wherein they also prescribe Rules of Civility They have also written of the Duty of Subjects towards their Prince and one of their Maximes is that it is never lawfull to kill him nay nor to speak ill of him under Pretext that he is a Tyrant The Devotion of the Mahometans extends even to Holy Names as when they pronounce the Name of God they must bow and add thereunto most High most Blessed most Mighty most Excellent or the like If one has pronounced the Name of Mahomet he must add may God augment his Graces to the Names of other Messengers they add that God is satisfied with them And lastly to the Names of other Doctours they add may the Mercy of God rest upon them There are no Monachal Constitutions that so much oblige Monks to obey their Superiour as the Precepts of the Mahometan Doctours oblige Disciples to respect their Masters whom they ought to obey in all things without gain-saying and in whose Presence they are not to speak too loud As they distinguish that which is of Divine obligation from what is onely of Humane Constitution and that

reason they condemn the Mass of the Latins wash their Altars after a Latin Priest hath celebrated on them as if they had been polluted and consider the Unleavened bread consecrated by the Latins as an impure thing Proofs of this may be had not onely in Catholick Writers but even in the Oriental Canon Law and especially in (1) Resp Demetrii Archiep Bulgar the Answers of the Patriarchs where most cases that concern the Ceremonies of the Latins 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are proposed and resolved against those who made appear so great an Aversion to the Ceremonies of the Latins Whence it may be inferred that most part of the Greeks rejected the Ceremonies that are observed in the Church of Rome as impure and profane and that none but some Learned Men amongst them have endeavoured to moderate that great Aversion which was generally had against the Ceremonies of the Latins And we ought not to be surprised at this seeing the Latins have not been more favourable to the Baptism and Leavened bread of the Greeks as Appears by several Letters of the Popes (1) Epist Clement VII apud Allat lib. de interst who have written in their favour Besides that some School Divines have doubted of the Validity of their Baptism and their other Sacraments as might easily be proved Secondly that which hath made Caucus say that the Greeks acknowledge not the Sacraments of Confirmation and Extreme Unction is because he considered them with relation to the Practice of the Church of Rome wherein the former of these Sacraments is administred separately from Baptism and is at present one of the great Functions of Bishops to whom it is reserved in their Visitations The other is never administred in the Church of Rome but to those who are at the Point of Death from whence that Sacrament hath been called Extreme Unction But the Greeks administer that first Sacrament at the same time they do Baptism and the Oriental Church hath always retained that Custome which differs from the Practice of he Western Besides amongst the Greeks as in all other Parts of the East the Priest administers that Sacrament as may be seen in the Dissertation which (1) Luc. Holsten dissert de sacr Confirm apud Graecos Holstenius made on that Subject and which was Printed at Rome by Order of Cardinal Francisco Barbarini That Learned Man affirms that that Practice is so ancient in the Greek Church that the Power of confirming is become common to Priests as if established by Law As for Extreme Unction the Greeks delay it not as the Latins do till the sick Person be at the Point of Death nor do they call that Sacrament Extreme Unction On the contrary the Sick goe to the Church to receive it when they can conveniently and it is administred to them as often as they are sick because they think that St. James in his Epistle speaks of those that are sick and not of such as are at the Point of Death In the third Place as to Adoration which they render not to the Holy Sacrament after the Consecration that ought not neither to be generally understood because it is certain they adore that Sacrament but onely with relation to the Adoration which the Latins pay to the Eucharist so soon as the Priest hath pronounced these words This is my Body Seeing the Greeks place not the Consecration in these words but in some Prayers that come after it is not to be thought strange if Caucus who made the Practice of his Church his Rule in judging of the Errours of the Greeks hath said that they adored not the Eucharist nay more when they have consecrated which in their opinion is done after the invocation of the Holy Ghost they use none of that Ceremonial adoration which is observed in the Latin Church but they think it enough to adore Jesus Christ who is presented to them by elevating the Host after their way a little before the Communion However Caucus is not to be excused in that he took all his measures according to the Practice of his own Church unless probably he had Orders to reform all things according to that Standard Fourthly it is of Publick Notoriety that the Orientals communicate in both kinds and that they pretend to be warranted in that by the words of Jesus Christ himself In that manner the Patriarch Jeremy speaks in his first answer to the Divines of Wittemberg (1) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hierom. Patriar Constant Ye say that one must communicate in both kinds and in that ye say right which they extend even to Children to whom they give the Communion after Baptism in a spoon In a word all the Oriental Church observes that Custome and our chief School Divines do even agree that that Practice of communicating under both kinds was religiously observed in the Latin Churches untill these latter Ages when for good reasons it was thought fit to change it Fifthly as to Confession it is not to be thought strange that they believe it to be onely of Positive and Ecclesiastical right because they are perswaded that (2) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Id. Hieron Patriarch properly speaking onely Baptism and the Eucharist have been instituted by our Lord and that the rest have been appointed by the Church as may be seen in the second answer of the Patriarch Jeremy to the Divines of Wittemberg Caucus then hath asserted nothing as to that Point which does not agree to the real Belief of the Greeks However it cannot be denied but that Auricular Confession is in use in the Greek Church as well as in the Latin and that the Greeks confess their Sins in particular that they may receive Penance according to the Nature of their Offences of which by consequent they must discover the nature and kind to their Confessour (1) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is necessary saith the Patriarch Jeremy after St. Basil to declare all Sins to the Confessour And this may be seen more at large in the Book of Christopher Angelus of the Discipline of his Church There is nevertheless this difference if we will credit Metrophanes Critopulus that the Confessour informs himself not of the Place where the sin hath been committed nor of those who have been concerned in it nor yet of the manner because according to the same Authour that is both needless and too curious which is sufficient to justifie Caucus For as to the Eastern Communion which ought yearly to be received in the Latin Church it is a Custome peculiar to that Church Sixthly Caucus attributes nothing to the Greeks in what concerns Marriage which they do not positively maintain and pretend to be agreable to the New Testament the Fathers the Oriental Canon Law and the Ordinances of the Emperours They say that there is nothing clearer than these words of the Gospel (2) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matth. 19.9 Whosoever shall put away his Wife except it be