Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	devil_n	power_n	sin_n	9,646	5	4.8933	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A63706	Clerus Domini, or, A discourse of the divine institution, necessity, sacredness, and separation of the office ministerial together with the nature and manner of its power and operation : written by the special command of King Charles the First / by Jer. Taylor.	Taylor, Jeremy, 1613-1667.; Taylor, Jeremy, 1613-1667. Rules and advices to the clergy of the diocesse of Down and Connor.; Rust, George, d. 1670. Funeral sermon preached at the obsequies of the Right Reverend Father in God Jeremy Lord Bishop of Down.	1672 (1672)	Wing T299; ESTC R13445	91,915	82

their Temples but also separating their condition from the impurities and the contempt of the world as knowing that they who were to converse with their Gods were to be elevated from the common condition of men and vulgar miseries 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As soon as I was made a Priest of Idaean Iupiter all my garments were white and I declined to converse with mortals Novae sortis oportet illum esse qui jubente Deo canat said Seneca He had need be of a distinct and separate condition that sings to the honour and at the command of God thus it was among the Jews and Heathens SECT II. NOW if Christian Religion should do otherwise than all the world hath done either it must be because the rites of Christianity are of no mystery and secret dispensation but common actions of an ordinary address and cheap devotion or else because we undervalue all Religion that is because indeed we have nothing of it The first is dishonourable to Christianity and false as its greatest enemy The second is shame to us and both so unreasonable and unnatural that if we separate not certain persons for the ministeries of Christianity we must consess we have the worst Religion or that we are the worst of men But let us consider it upon its proper grounds When Christ had chosen to himself twelve Apostles and was drawing now to the last scene of his life he furnished them with commissions and abilities to constitute and erect a Church and to transmit such powers as were apt for its continuation and perpetuity And therefore to the Apostles in the capacity of Church-officers he made a promise That he would be with them to the end of the world they might personally be with him until the end of the world but he could not be here with them who after a short course run was to go hence and be no more seen and therefore for the verification of the promise it is necessary that since the promise was made for the benefit of the Church and to them as the ministers of the benefit so long as the benefit was to be dispensed so long they were to be succeded to and therefore assisted by the Holy Jesus according to the glorious promise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Not only to the Apostles but absolutely and indefinitely to all Christs disciples their successors he promised to abide for ever even to the consummation of the world to the whole succession of the Clergy so Theophylact upon this place And if we consider what were the power and graces Jesus committed to the dispensation of the Apostles such as were not temporary but lasting successive and perpetual we must also conclude the ministery to be perpetual I instance first in the power of binding and loosing remitting and retaining sins which Christ gave them together with his breathing on them the holy Spirit and a legation and a special Commission as appears in S. Iohn which power what sence soever it admits of could not expire with the persons of the Apostles unless the succeeding ages of the Church had no discipline or government no scandals to be removed no weak persons offended no corrupt members to be cut off no hereticks rejected no sins or no pardon and that were a more heresie than that of the Novatians for they only denied this ministery in some cases not in all saying Priestly absolution was not fit to be dispensed to them who in time of persecution had sacrificed to Idols 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To these only pardon is to be dispensed without the ministery of the Priest To these who were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sacrificers and mingled the table of the Lord with the table of devils Against other sinners they were not so severe But however so long as that distinction remains of sins unto death and sins not unto death there are a certain sort of sins which are remediable and cognoscible and judicable and a power was dispensed to a distinct sort of persons to remit or retain those sins which therefore must remain with the Apostles for ever that is with their persons first and then with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with their successors because the Church needs it for ever and there was nothing in the power that by relating to the present and temporary occasion did insinuate its short life and speedy expiration In execution of this power and pursuance of this commission for which the power was given the Apostles went forth and all they upon whom this signature passed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 executed this power in appropriation and distinct ministery it was the sword of their proper ministery and S. Paul does almost exhibite his Commission and reads the words when he puts it in execution and does highly verifie the parts and the consequence of this argument God hath reconciled us to himself by Christ Iesus and hath given to us the ministery of reconciliation and it follows now then we are Embassadors for Christ. The ministery of reconciliation is an appropriate ministery It is committed to us we are Embassadors it is appropriate by vertue of Christs mission and legation He hath given to us he hath made and deputed certain Embassadors whom he hath sent upon the message and ministry of reconcilement which is a plain exposition of the words of his Commission before recorded Iohn 20. 21. And that this also descended lower we have the testimony of S. Iames who advises the sick person to send for the Elders of the Church that they may pray over him that they may anoint him that in that society there may be confession of sins by the clinick or sick person and that after these preparatives and in this ministery his sins may be forgiven him Now that this power fell into succession this instance proves for the Elders were such who had not the commission immediately from Christ but were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they were fathers of the people but sons of the Apostles and therefore it is certain the power was not personal and meerly Apostolical but derived upon others by such a communication as gives evidence the power was to be succeeded in And when went it out when the anointing and miraculous healing ceased There is no reason for that For forgiveness of sins was not a thing visible and therefore could not be of the nature of miracles to confirm the faith and christianity first and after its work was done return to God that gave it neither could it be only of present use to the Church but as eternal and lasting as sin is and therefore there could be nothing in the nature of the thing to make it so much as suspicious it was presently to expire To which also I add this consideration that the Holy Ghost which was to enable the Apostles in the precise office

that love him and It does not yet appear what we shall be said that beloved Disciple that lay in the bosom of our Saviour You will not now expect that I should give you a relation of that which cannot be utter'd nor so much as conceiv'd or declare unto you what our Eagle-sighted Evangelist tells us does not yet appear But that you may understand that that which sets this state of Happiness so beyond the reach of all imagination is only its transcendent excellency I shall tell you something of what does already appear of it and may be known concerning it First of all we are assur'd that we shall then be freed from all the evils and miseries that we now labour under Vanity and Misery they are two words that speak the whole of this present World the enjoyments of it are dreams and fancies and shadows and appearances and if any thing be it is only Evil and Misery that is real and substantial Vanity and folly labour and pains cares and fears crosses and disappointments sickness and diseases they make up the whole of our portion here This life it is begun in a Cry and it ends in a Groan and he that lives most happily his life is checker'd with black and white and his dayes are not all Sun-shine but some are cloudy and gloomy and there is a Worm at the root of all his joy that soon eats out the sap and heart of it and the Gourd in whose shade he now so much pleases himself by to morrow will be wither'd and gone But Heaven is not subject to these mixtures and uncertainties it is a region of calmness and serenity and the Soul is there gotten above the Clouds and is not annoyed with those storms and tempests that are here below All tears shall then be wiped from our Eyes and though sorrow may endure for the night of this World yet joy will spring up in the morning of Eternity We are sure we shall be freed from this earthly and cloath'd with 〈◊〉 heavenly and glorified Body These bodies of ours they are the graves and sepulchres the prisons and dungeons of our Heaven-born Souls and though we deck and adorn them and pride our selves in their beauty and comeliness yet when all is done they are but sinks of corruption and defilement they expose us to many pains and diseases and incline us to many lusts and passions and the more we pamper them the greater burden they are unto our minds they impose upon our reasons and by their steams and vapours cast a mist before our understandings they clog our affections and like a heavy weight depress us unto this earth and keep us from soaring aloft among the winged Inhabitants of the upper Regions But those Robes of light and glory which we shall be cloath'd withall at the Resurrection of the Just and those Heavenly Bodies which the Gospel hath then assur'd untous they are not subject to any of these mischiefs and inconveniencies but are fit and accommodate instruments for the Soul in its highest Exaltations And this is an argument that the Gospel does dwell much upon viz. the Redemption of our Bodies that He shall change our vile bodies that they may be like unto his glorious Body and we are taught to look upon it as one great piece of our Reward that we shall be cloath'd upon with our house which is from Heaven that this corruptible shall put on incorruption and this mortal immortality that as we have born the image of the earthly so we must bear the image of the heavenly Adam who was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of heaven heavenly as the first man was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the earth earthy And therefore I think the Schools put too mean a rate upon this great Promise of the Gospel The Resurrection of our Bodies and I believe it might be demonstrated from the principles of sound Philosophy That this Article of our Christian Faith which the Atheist makes so much sport withall is so far from being chargeable with any absurdity that it is founded upon the Highest Reason for seeing we find by too great an experience that the Soul has so close and necessary a dependance upon this gross and earthy Mass that we now carry about with us it may be disputed with some probability whether it be ever able to act independently of all matter whatsoever at least we are assur'd that the state of conjunction is most connatural to her and that Intellectual pleasure it self is not only multiplied but the better felt by its redundancy upon the body and spirits and if it be so then the purer and more defecate the Body is the better will the Soul be appointed for the exercise of its noblest Operations and it will be no mean piece of our reward hereafter that that which is sown 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an animal shall be raised a heavenly body We are sure that we shall then be free from sin and all those foolish lusts and passions that we are now enslaved unto The life of a Christian it is a continual Warfare and he endures many sore conflicts and makes many sad complaints and often bemoans himself after such a manner as this Wo is me that I am forc'd to dwell in Meshech and to have my habitation in the Tents of Kedar that there should be so many Goliah's within me that defie the Host of Israel so many sons of Anak that hinder my entrance into the Land of Promise and the Rest of God that I should toil and labour among the bricks and live in bondage unto these worse than Egyptian Task-Masters Thus does he sit down by the Rivers of Babylon and weep over those ruines and desolations that these worse than Assyrian Armies have made in the City and House of his God And many a time does he cry out in the bitterness of his Soul Wretched creature that I am Who shall deliver me from this body of death And though through his faith and courage and constancy he be daily getting ground of his Spiritual enemies yet it is but by inches and every step he takes he must fight for it and living as he does in an Enemies Countrey he is forc'd alwayes to be upon his Guard and if he slumber never so little presently he is surpriz'd by a watchful Adversary This is our portion here and our lot is this but when we arrive unto those Regions of bliss and glory that are above we shall then stand safely upon the shore and and see all our enemies Pharaoh and all his Host drown'd and destroy'd in the Rea-Sea and being deliver'd from the World and the Flesh and the Devil Death and Sin and Hell we shall sing the Song of Moses and of the Lamb an Epinicion and Song of eternal Triumph unto the God of our Salvation We shall be sure to meet with the best company that Earth or Heaven affords Good Company it is the great pleasure of

but it is a great building and many materials go to the structure of it It is worth your study for it is the fulfilling of the Commandments Because it is impossible that Charity should live unless the lust of the tongue be mortified let every Minister in his charge be frequent and severe against slanderers detractors and backbiters for the Crime of backbiting is the poison of Charity and yet so common that it is pass'd into a Proverb After a good dinner let us sit down and backbite our neighbours Let every Minister be careful to observe and vehement in reproving those faults of his Parishioners of which the Laws cannot or do not take cognizance such as are many degrees of intemperate drinkings gluttony riotous living expences above their ability pride bragging lying in ordinary conversation covetousness peevishness and hasty anger and such like For the Word of God searches deeper than the Laws of men and many things will be hard to prove by the measures of Courts which are easie enough to be observed by the watchful and diligent eye and ear of the Guide of Souls In your Sermons to the people often speak of the four last things of Death and Judgment Heaven and Hell of the Life and Death of Jesus Christ of Gods Mercy to repenting sinners and his Severity against the impenitent of the formidable Examples of Gods anger pour'd forth upon Rebels Sacrilegious Oppressors of Widows and Orphans and all persons guilty of crying Sins These are useful safe and profitable but never run into Extravagancies and Curiosities nor trouble your selves or them with mysterious Secrets for there is more laid before you than you can understand and the whole duty of man is To fear God and keep his Commandments Speak but very little of the secret and high things of God but as much as you can of the lowness and humility of Christ. Be not hasty in pronouncing damnation against any man or party in a matter of disputation It is enough that you reprove an Error but what shall be the sentence against it at the day of Judgment thou knowest not and therefore pray for the erring person and reprove him but leave the sentence to his Judge Let your Sermons teach the duty of all states of men to whom you speak and particularly take care of Servants and Hirelings Merchants and Tradesmen that they be not unskilful nor unadmonished in their respective duties and in all things speak usefully and affectionately for by this means you will provide for all mens needs both for them that sin by reason of their little understanding and them that sin because they have evil dull or depraved affections In your Sermons and Discourses of Religion use primitive known and accustomed words and affect not new Phantastical or Schismatical terms Let the Sunday Festival be called the Lords day and pretend no fears from the common use of words amongst Christians For they that make a business of the words of common use and reform Religion by introducing a new word intend to make a change but no amendment they spend themselves in trifles like the barren turf that sends forth no medicinable herbs but store of Mushromes and they give a demonstration that they are either impertinent people or else of a querulous nature and that they are ready to disturb the Church if they could find occasion Let every Minister in his charge as much as he can endeavour to destroy all popular errors and evil principles taken up by his people or others with whom they converse especially those that directly oppose the indispensable necessity of a holy life let him endeavour to understand in what true and useful sence Christs active obedience is imputed to us let him make his people fear the deferring of their Repentance and putting it off to their death-bed let him explicate the nature of Faith so that it be an active and quickning principle of Charity let him as much as he may take from them all confidences that slacken their obedience and diligence let him teach them to impute all their sins to their own follies and evil choice and so build them up in a most holy faith to a holy life ever remembring that in all ages it hath been the greatest artifice of Satan to hinder the increase of Christs Kingdom by destroying those things in which it does consist viz. Peace and Righteousness Holiness and Mortification Every Minister ought to be careful that he never expound Scriptures in publick contrary to the known sence of the Catholick Church and particularly of the Churches of England and Ireland nor introduce any Doctrine against any of the four first General Councils for these as they are measures of truth so also of necessity that is as they are safe so they are sufficient and besides what is taught by these no matter of belief is necessary to salvation Let no Preacher bring before the people in his Sermons or Discourses the Arguments of great and dangerous Heresies though with a purpose to confute them for they will much easier retain the Objection than understand the Answer Let not the Preacher make an Article of Faith to be a matter of dispute but teach it with plainness and simplicity and confirm it with easie arguments and plain words of Scripture but without objection let them be taught to believe but not to argue lest if the arguments meet with a scrupulous person it rather shake the foundation by curious inquiry than establish it by arguments too hard Let the Preacher be careful that in his Sermons he use no light immodest or ridiculous expressions but what is wise grave useful and for edification that when the Preacher brings truth and gravity the people may attend with fear and reverence Let no Preacher envy any man that hath a greater audience or more fame in Preaching than himself let him not detract from him or lessen his reputation directly or indirectly for he that cannot be even with his brother but by pulling him down is but a dwarf still and no man is the better for making his brother worse In all things desire that Christ's Kingdom may be advanc'd and rejoyce that he is served whoever be the Minister that if you cannot have the fame of a great Preacher yet you may have the reward of being a good man but it is hard to miss both Let every Preacher in his Parish take care to explicate to the people the Mysteries of the great Festivals as of Christmas Easter Ascension-day Whitsunday Trinity Sunday the Annunciation of the blessed Virgin Mary because these Feasts containing in them the great Fundamentals of our Faith will with most advantage convey the mysteries to the people and fix them in their memories by the solemnity and circumstances of the day In all your Sermons and Discourses speak nothing of God but what is honourable and glorious and impute not to him such things the consequents of which a wise and good man will