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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	dead_a	law_n	sin_n	8,479	5	5.6711	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A86302	Respondet Petrus: or, The answer of Peter Heylyn D.D. to so much of Dr. Bernard's book entituled, The judgement of the late Primate of Ireland, &c. as he is made a party to by the said Lord Primate in the point of the Sabbath, and by the said doctor in some others. To which is added an appendix in answer to certain passages in Mr Sandersons History of the life and reign of K· Charles, relating to the Lord Primate, the articles of Ireland, and the Earl of Strafford, in which the respondent is concerned.	Heylyn, Peter, 1600-1662.	1658 (1658)	Wing H1732; Thomason E938_4; Thomason E938_5; ESTC R6988	109,756	140

Asylum Mortis the Sanctuary of the dead and great complaint is by him made that the priviledges of that Sanctuary were infringed by the Gentiles and the bodies of dead Christians most barbarously ravished by them de requie Sepulturae from the resting places of the grave A thing so odious in it self and to all man-kind that grievous punishments have been inflicted even by Heathen Emperours upon offendors of this nature Et certè gravissimae poenae in Sepulcrorum violatores vel ab ipsis Ethnicis Imperatoribus statu●ae sunt as Pamelius notes upon the place In this respect also sollicitare umbras as Manilius hath it to disturb the spirits of the dead and sorce them by Charmes and Incantations from the place of their repose and rest to the end that we or others may ask counsel of them hath been alwayes held for execrable both by God and man For that this is a trouble and disturbance to them appears plainly by the passionate words which Samuel spake to Saul saying Cu● inquietasti me why hast thou disquieted me and brought me up that is to say disquieted my spirit and brought up my body by the Charmes and Sorceries of this accursed woman the Witch of Endor The crime is prohibited by God himselfe in the Book of Deuteronomy Let none be found amongst you that is a Charmer or that counselleth with spirits aut qui quaerit à mortuis veritatem or that asketh counsel of the dead a Necromancer as we read in our last Translation The criminal Party by the Law of Moses to be stoned to death Levit. 20. 27. nor were less punishments inflicted on them by the Laws Imperial though differing in the kind of death which was ordained by God in the Law of Moses it being ordered by the Edict of the Emperour Constantine that such as were guilty of this crime as of all other kinds of Witchcraft though otherwise priviledged by their birth from all sorts of tortures tormenta cruciatas non fugerent should first be put upon the Rack and endure several sorts of torments and then be broken on the Wheele and there end their miseries for which see the Codex 1. 9. Ad Taurum Which passages had they been seriously considered by Doctor Bernard as they should have been he would not have offered the Lord Primate his deceased Patron so great an injury as to force him from the place of Repose and disturb his Rest that either he or any others might ask counsel of or receive it from him to bring him back upon the Stage from whence he had made his Exit with a general Plaudite especially to bring him back to so ill a purpose as either to begin new Controversies or revive the old His memory by this means must needs become less precious then before it was with all knowing men whom either in the point of Episcopacy or in that of Vniversal Redemption by the death of Christ or in the Doctrine of the Sabbath or finally in defence of the Orders Rites and Ceremonies of the Church of England to which the Doctors Book declares him to be no great friend he hath made his Adversaries I know well how unworthy a thing it is to rake into the graves of men deceased and like Vultures to prey on dead bodies and that of all combats there is none more fruitless and ignoble then that which the Greeks call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to fight with shadows But if the dead be made to speak and by writings published in their names shall disturb the Church and send out Chartels of desiance to particular men to my selfe for one it is all the reason in the world that their writings should be called to an account though their persons cannot and that the parties so defied should stand upon their guard and defend themselves and use all honest Arts and Means for conjuring down a spirit so unhappily raised No man of courage will be frighted with an Apparition or terrified with the Ghost or Shadow for the word Vmbra takes in both of the greatest Clerk But much more reason is there for it when the dead are not onely made to speak but to give ill language to tax a modest man with Sophistry Shamelessness and I know not what reproches not to be endured with patience from the dead or living A worm if trod upon will turn again as the Proverb is and seeing I may say in the Psalmists language that I am a Worm and no Man I hope I shall not be condemned if I turn again and rather chuse to plead not guilty to the whole Indictment then by a wilful standing mute to betray both my own fame and the cause together let the worst come that can befal me it will be thought no discredit to me to be vanquisht by so great an Adversary whom to contend with is an honour and to be overcome by him would be no disgrace should it so fall out so that I may affirm with him in Ovid and perhaps more justly then he did Nec tam Turpe mihi vinci est quàm contendisse decorum For I must needs say that the Doctor hath engaged me with a Noble Adversary who by his indefatigable industry and unwearied studies had made himself the Master of as great a Treasury both of Divine and Humane Learning as any man living in this last age could pretend unto and which is more he had it all ready at command by the benefit of an excellent memory but no Abilities not governed by an infallible Spirit can exempt a man from being many ways obnoxious to mistakes and errors the common incidences to humane frailty men of the greatest eminence in point of learning being as subject thereunto as those of weaker parts and less reputation Tertullian Cyprian Origen and Lactantius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 men of renown for Learning in the Primitive times shall attest to this as in the general Rule or Thesis but whether it will hold good also in the application the matter in dispute before us the event must shew The matter in dispute occasioned by publishing certain Letters of the late Lord Primate in which he excepteth against some passages in a Book of mine entitled The History of the Sabbath and signified those exceptions to some special friends that is to say to Doctor Twisse of Newberry Mr. Ley of Badworth Presbyterians both and to an Honourable Friend not named but like to be of the same stamp with the other two The Letters writ many years ago Anno 1640 and writ with no intent as I verily think to have been publisht but lately publisht howsoever by Doctor Bernard of Grayes Inne and publisht to no other purpose for ought I can find but to engage me in this necessary but unequal Duel The passages excepted against are but five in number in which I am concerned by name and but one more or two at the most in which I am interessed on the By. And

consent at least of the Metropolitan all other Bishops of the Province consenting to it and giving their assistance at that sacred Ceremony if not otherwise hindered And though this fourth Council of Carthage was but National onely yet was it universally received and that too in a very short time over all the Church and made the standing Rule by which the consecrating of Bishops and the ordaining of Priests and Deacons was to be officiated A Rule so punctually followed by the Church of England that it seemeth to be rather of the Carthaginian then the Roman party and more to savour of the Primitive then the popish Ordinals And to this Rule the Church did tie it selfe so strictly concerning the consecration of an Arch Bishop or Bishop that though a Bishop in some cases might ordain a Priest or Presbyter without the presence and co-operation of other Presbyters yet was there no case whatsoever in which it was lawful for one or more Priests or Presbyters to ordain another And so it was adjudged in the case of Coluthus whose ordinations were therfore declared void of no effect because he was no Bishop but a Presbyter onely as is affirmed by Athanasius in Apol. 2. Which as it clearly contradicted the Lord Primates judgement in the point of the lawfulness of the Ordination of Presbyters by Presbyters without the concurrence of a Bishop so doth it justifie the Church of England against him in the point of Episcopacy which she affirms and he denies to be a distinct Order from that of the Priest or Presbyter But nothing doth more fully manifest the Lord Primates judgement in this particular and consequently his dissent therein from the Church of England then his publishing the judgement and opinion of Doctor Reynolds in this point which he so far enlarged and explicated that Doctor Bernard reckoneth it amongst his works The title of the Book runs thus The judgement of Doctor Reynolds touching the Original of Episcopacy more largely confirmed out of Antiquity by James Arch-Bishop of Armagh The Doctors judgement is as followeth viz. When Elders were ordained by the Apostles in every Church through every City to feed the flock of Christ whereof the Holy Ghost had made them overseers they to the intent they might the better do it by common Counsel and consent did use to assemble themselves and meet together In which meetings for the more orderly handling and concluding of things pertaining to their charge they chose one amongst them to be the President of their Company and Moderator of their Actions As in the Church of Ephesus though it had sundry Elders and Pastors to guide it yet amongst those sundry was there one chief whom our Saviour calleth the Angel of the Church and writeth that to him which by him the rest should know And this is he whom afterwards in the Primitive Church the Fathers called Bishop So far the words of Dr. Reynolds then which there nothing can be said more contrary to the first institution nor more derogatory to the Order and Estate of Bishops And if the Lord Primate did magnifie his own office no better in other things then he did in publishing this piece Doctor Bernard might have spared that part of the character which he gives us of him for so doing p. 151. For by this magnifying of his Office he made himself no better then the President of the Presbyters within his Diocess the chief Priest or Arch-Priest we may fitly call him though possibly in regard of his personal abilities he might be suffered to enjoy that presidency for term of life such a perpetual Presidency as Calvin was possessed of when he reigned in Geneva and sate as Pope over all the Churches of his Platform and was enjoyed by Beza many years after his decease till Danaeus thinking himself as good a man as the best made a party against him and set him quite beside the Cushion Since which time that Presidency hath continued no longer in any one man then from Session to Session from one Classical meeting to another loco libertatis erat quod eligi coeperunt in the words of Tacitus Which fate would questionless befall all the Bishops in Christendom if their Presbyters were once possessed with this fansie that the Bishop was but a Creature of their own making as is affirmed by Doctor Reynolds or that they and their Bishop did not differ Ordine but Gradu onely which the Lord Primate to the great magnifying of his office hath declared to be his own constant opinion 3. In the next place the Church of England doth maintain an Universal Redemption of all mankind by the death and sufferings of our Saviour This first proved by that passage in the publick Catechism by which the party catechized is taught to believe in God the Son who redeemed him and all mankind secondly by that clause in the Letany viz. O God the Son Redeemer of the world have mercy upon us c. thirdly by the prayer of consecrating the Elements of Bread and Wine viz. Almighty God our Heavenly Father which of thy tender mercy didst give thine onely Son Jesus Christ to suffer death upon the cross for our Redemption who made there by his own oblation of himself once offered a full perfect and sufficient sacrifice oblation and satisfaction for the sins of the WHOLE WORLD c. Nor was it without some such meaning that she selected those words of our Saviour in Saint Johns Gospel viz. God so loved the World that he gave his onely begotten Son c. to be used in the preparation to the Communion as she reiterated some others viz. O Lamb of God that takest away the sins of the world incorporated into the Gloria in Excelsis at the end thereof But in this point the Lord Primate is of a contrary judgement to the Church of England For as he seems not to like their opinion who contract the riches of Christs satisfaction into too narrow a room as if none had any interess therein but such as were elected before the foundation of the world so he declareth his dislike of the other extreme as he is pleas'd to call it by which the benefit of this satisfaction is extended to the Redemption of all mankind The one extremity saith he extends the benefit of Christs satisfaction so far ut reconciliationem cum Deo peccatorum Remissionem singulis impetraverit as to obtain a Reconciliation with God and a Remission of sins for all men at his merciful hands p. 21. Which though they are the words of the Remonstrants at the Conference at the Hague Anno 1611. and are by him reckoned for untrue yet do they naturally result from the Doctrine of Universal Redemption which is maintained in the Church of England Not that all Mankind is so perfectly reconciled to Almighty God as to be really and actually discharged from all their sins before they actually believe which the Lord Primate makes to be

Supper and are taken eaten and drank by them which though it be onely in an Heavenly and Spiritual manner yet are they both given and taken truly and really or in very deed by Gods faithful people By which it seems that it is agreed on on both sides that is to say the Church of England and the Church of Rome that there is a true and real presence of Christ in the holy Eucharist the disagreement being onely in the modus Praesentiae But on the contrary the Lord Primate in his Answer to the Jesuits challenge hath written one whole Chapter against the real presence of Christ in the Sacrament In which though he would seem to aim at the Church of Rome though by that Church not onely the reall presence of Christ in the Sacrament but the corporal eating of his body is maintained and taught yet doth he strike obliquely and on the by on the Church of England All that he doth allow concerning the real presence is no more then this viz. That in the receiving of the blessed Sacrament we are to distinguish between the outward and th● inward Action of the Communicant In the outward wi●● our bodily mouth we receive really the visible elements of Bread and Wine in the inward we do by faith really receive the Body and Blood of our Lord that is to say we are truely and indeed made partakers of Christ crucified to the spiritual strengthning of our inward man Which is no more then any Calvinist in the pack which either do not understand or wilfully oppose the Doctrines of the Church of England will stick to say 5. The Church of England teacheth that the Priest hath power to forgive sins as may be easily proved by three several Arguments not very easie to be answered The first is from those solemn words used in the Ordination of the Priest or Presbyter that is to say Receive the Holy Ghost whose sins ye forgive they are forgiven and whose sins ye retain they are retained Which were a gross prophanation of the words of our Lord and Saviour and a meer mockery of the Priest if no such power were given unto him as is there affirmed The second Argument is taken from one of the Exhortations before the Communion where we find it thus viz. And because it is requisite that no man should come to the holy Communion but with a full trust in Gods mercy and with a quiet conscience therefore if there be any of you which by the means aforesaid cannot quiet his own Conscience but requireth further comfort or counsel then let him come to me or to some other discreet and learned Minister of Gods word and open his grief that he may receive such ghostly counsel advice and comfort as his conscience may be relieved and that by the Ministry of Gods word he may receive comfort and the benefit of absolution to the quieting of his conscience and avoiding of all scruple and doubtfulness The third and most material proof we have in the form prescribed for the visitation of the sick In which it is required that after the sick person hath made a confession of his faith and profest himselfe to be in charity with all men he shall then make a special confession if he feel his conscience troubled with any weighty matter And then it followeth that after such confession the Minister shall absolve him in this manner viz. Our Lord Jesus Christ who hath left power to his Church to absolve all sinners which truly repent and believe in him of his great mercy forgive thee thine offences and by his Authority committed to me I absolve thee from all thy sins in the name of the Father and of the Son and of the Holy Ghost Amen Of the first of these three places deduced all of them from the best Monuments and Records of the Church of England the Lord Primate takes notice in his Answer to the Jesuites challenge p. 109. where he treatech purposely of the Priests power to forgive sins but gives us such a gloss upon it as utterly subverts as well the Doctrine of this Church in that particular as her purpose in it and of the second he takes notice p. 81. where he speaks purposely of Confession but gives us such a gloss upon that also as he did on the other But of the third which is more positive and material then the other two he is not pleased to take any notice at all as if no such Doctrine were either taught by the Church of England or no such power had been ever exercised by the Ministers of it For in the canvassing of this point he declares sometimes that the Priest doth forgive sins onely declarative by the way of declaration only when on the consideration of the true Faith and sincere Repentance of the party penitent he doth declare unto him in the name of God that his sins are pardoned and sometimes that the Priest forgives sins only optativè by the way of prayers and intercession when on the like consideration he makes his prayers unto God that the sins of the penitent may be pardoned Neither of which comes up unto the Doctrine of the Church of England which holdeth that the Priest forgiveth sins authoritativè by vertue of a power committed to him by our Lord and Saviour That the supreme power of forgiving sins is in God alone against whose Divine Majesty all sins of what sort soever may be truly said to be committed was never questioned by any which pretended to the Christian faith The power which is given to the Priest is but a delegated gower such as is exercised by Judges under Soveraign Princes where they are not tied unto the Verdict of twelve men as with us in England who by the power committed to them in their several Circuits and Divisions do actually absolve the party which is brought before them if on good proof they find him innocent of the crimes which he stands accused for and so discharge him of his Irons And such a power as this I say is both given to and exercised by the Priests or Presbyters in the Church of England For if they did forgive sins onely Declarativè that form of Absolution which follows the general Confession in the beginning of the Common-prayer-Book would have been sufficient that is to say Almighty God the Father of our Lord Jesus Christ which desireth not the death of a sinner but rather that he may turn from his wickedness and live and hath given power and commandment to his Ministers to declare and pronounce to his people being penitent the absolution and remission of their sins and pardoneth and absolveth all them which truly repent and unfainedly believe his holy Gospel Or if he did forgive sins onely Optativè in the way of prayers and intercession there could not be a better way of Absolution then that which is prescribed to be used by the Priest or Bishop after the general confession made by such