Selected quad for the lemma: act_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
act_n	king_n	law_n	prerogative_n	3,673	5	10.4433	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A00580	The theater of honour and knight-hood. Or A compendious chronicle and historie of the whole Christian vvorld Containing the originall of all monarchies, kingdomes, and estates, with their emperours, kings, princes, and gouernours; their beginnings, continuance, and successions, to this present time. The first institution of armes, emblazons, kings, heralds, and pursuiuants of armes: with all the ancient and moderne military orders of knight-hood in euery kingdome. Of duelloes or single combates ... Likewise of ioustes, tourneyes, and tournaments, and orders belonging to them. Lastly of funerall pompe, for emperours, kings, princes, and meaner persons, with all the rites and ceremonies fitting for them. VVritten in French, by Andrew Fauine, Parisian: and aduocate in the High Court of Parliament. M.DC.XX.; Le théâtre d'honneur et de chevalerie. English	Favyn, André.; Munday, Anthony, 1553-1633, attributed name.	1623 (1623)	STC 10717; ESTC S121368	185,925	1,158

that this manner of receiuing to shew forth Christs death was necessary onely till such time as the Church in the Councell of Constance had otherwise ordained for the Apostles Canon extendeth to Christs second comming As oft saith hee as you eate this Bread and drinke this Cup you shall shew forth Christs death till he come againe Therefore till his second d●…ng euen to the end of the world this Iniunction is of force CHAP. X. The tenth Argument drawne from the example of Saint Paul and the Corinthians THat which Saint Paul deliuered from Christ to the Corinthians touching the administration of the Eucharist ought perpetually to bee obserued in the Church But S. Paul from Christ deliuered to the Corinthians the communicating of the faithfull in both kinds Therefore the communicating of the faithfull in both kinds ought perpetually to be obserued in the administration of the Eucharist in the Church The Proposition is vncontroleabl●… because an example of the Apostle and the Primitiue Churches hauing warrant from Christs word is a safe president to all succeeding Churches The Assumption is contained in the 1. Cor. 11. from verse the 23. to the 29. I receiued of the Lord that which I deliuered vnto you c. After this preface hee relateth this institution of the Sacrament in both kinds vers 24 25. and from the 26. to the 29. hee teacheth in what manner they ought to communicate in both kinds and how they ought to fit and prepare themselues thereunto S. Pauls authority writing by diuine inspiration ought to sway with all religious Christians how much more when it is backed and seconded with some Command Precept Order or at least Warrant from Christ himselfe That which I deliuered vnto you saith he I receiued from the Lord and therefore you may safely follow what not I but the Lord hath prescribed This whole Argument is confirmed by Becanus who confesseth that the Apostle deliuered the Communion in both kinds I confesse that both kinds were instituted by Christ I confesse that both were deliuered by the Apostle Tollet vpon the sixth of Iohn saith There is no question of it It was an ancient custome obserued in the Church from the times of the Apostles to communicate in both kinds In this assertion there is no controuersie at all No controuersie at all indeed for it is the Protestants plea generally and the Romanists themselues admit of it but yet come in with a strange non obstante See the Councell of Constance sess 13. The Synod declareth decrees and defines that although Christ after supper instituted and administred to his Disciples this venerable Sacrament in both kinds viz. of bread and wine and though this Sacrament were receiued in both kinds in the Primitiue Church Hoc tamen non obstante notwithstanding all this the Councell giues order to the Contrary The Prince by his Prerogatiue sometimes in his Proclamations appoints and commands in some particular Acts to bee done contrary to some former Statute or Act but wee neuer reade of a non obstante against the Kings Prerogatiue how much lesse against the expresse Command and Law of the King of Kings Wherfore this Councel deserueth to be branded for euer either with the infamous name of non obstantiense Concilium which Luther giues it or In-constantiense for breaking their publike faith giuen to Iohn Hus and Ierome of Prage and burning those blessed Martyrs because they were not able to confute them CHAP. XI The eleuenth Argument drawne from the vniforme and constant practice of the Catholike Church in all ages THe words vsed in the institution Drink you all of this ought to be expounded according to the vniforme and constant practise of the Catholike Christian Church But the constant and vniforme practise of the Catholike Church extendeth them to the Laytie as well as to the Clergy Therefore the words of the institution extend to the Laiety as well as to the Clergy The Proposition was assented vnto by Master Euerard in the Conference held with him neither thinke I any Christian will sticke at it who seriously weigheth Christs promises to his Church to leade her by his Spirit into all truth to be with her vnto the end of the world to build her vpon a rocke against which hell gates should neuer preuaile The Assumption can no otherwise so certainely be prooued as by induction and particular instances in euery Age which God willing shall be brought and made good against the aduersaries exceptions in the Sections following SECT I. Testimonies of the practise of the Christian Church in the first Age. From Christs Ascension to the first 100. yeeres following AFter the writings of the blessed Apostle Saint Paul whose testimonie in the ninth argument is discussed I alleadge for the practise of the Church in this first age Dionysius Areopagita Martialis Lemouicensis Clemens Romanus and Ignatius Antiochenus For albeit I assent thus farre to our learned Critickes that these Authors are not altogether currant there is some drosse in Ignatius more in Martialis and most of all in Clemens and Dionysius is vndoubtedly post-natus 300. yeeres at lest yonger then his age is set in the Romane register yet for the reasons following I thought fit to produce these Authors and ranke them in the first age First because our aduersaries vsually so ranke them and alleage them against vs for fathers of the first age and surely if their testimonies bee good and ancient when they seeme to make against vs they are to bee accounted as good and ancient when they make for vs. Secondly because we cannot make authors but must take such as we finde these are the only authors that are extant out of whom testimonies may be alleadged for this first age Therefore as the sage Senatour of Capua when the people vpon a iust distaste giuen by the Magistrates had a purpose at once to casheere them all aduised them Before you remoue these choose fitter in their places and when diuers were named vnto them and they could like of none in the end hee perswaded them to keepe the old officers till they could agree to name better in their roomes so I would desire our Critikes to name vs more approued authors in this age then these are and if they can name none then to let these hold their places and the estimation they haue had for many hundred yeeres Thirdly because I hold it no good Topick to argue à parte ad totum affirmatiuely in this manner There are some false passages or corruptions in an author therefore the author is spurious and of no credit If we may thus fillip off ancient Writers wee shall haue but a few left If there are as no doubt there bee diuers dead boughes superfluous stemmes in these Writers of so long standing let our Criticks prune them off not cut the trees downe by the roots Poliat lima non exterat saith Fabius let the pluimer smooth the timber

you to eate his flesh and drinke his blood and he no where commands you to drinke his flesh and bones Who euer heard of flesh and bones to be drunke and that properly without any figure M. Euerard In Mummie the flesh of man may be drunke D. Featly Peraduenture the flesh of man may bee so handled and altered and the bones also grounded to so small a powder that in some Liquor they may be drunke but the flesh of man and bones without an alteration of qualitie or quantitie cannot be drunke And I hope you will not say that the flesh and bones of Christ in the Sacrament receiue any alteration at all At these words Doctor Featly and Master Euerard were intreated to desist from any further dispute till after supper And so this point was not further pursued After supper Doctor Featly calling for Saint Cyprian besides the places aboue alleaged for Communion in both kinds shewed Master Euerard the speach of Saint Cyprian in the Councell of Carthage Wherein he expresly denieth the Bishop of Romes Supremacy The words are these Super est vt de hac ipsa re quid singuli sentiamus proferamus neminem iudicantes aut à iure communionis aliquem si diuersum senserit remouentes neque enim quisquam nostrum Episcopum se esse Episcoporū constituit aut tyrannico terrore ad obsequendi necessitatem collegas suos adigit Quando habeat omnis episcopus pro licentia libertatis potestatis sua arbitriū propriū tanquā iudicari ab alio non possit cum nec ipse possit alterū iudicare Sed expectemus vniuersi iudicium Domini nostri Iesu Christi qui vnus solus habet potestatē praeponendi nos in Ecclesiae suae gubernatione de hoc actu nostro iudicandi i. e. It remaineth that euery one of vs deliuer his opinion of this matter iudging no man or remouing him from Communion with vs if he differ frō vs in iudgment For none of vs makes himselfe a Bishop of Bishops nor compells by tyrannicall terror his Colleagues to a necessitie of following him seeing that euery Bishop within his liberty and iurisdiction hath free power of himselfe and as he can iudge no other so neither can he be iudged by any other But let vs all waite for the iudgment of our Lord Iesus Christ who onely and alone hath power to preferre vs in the gouernment of his Church and to iudge of this act of ours M. Euerard Saint Cyprian speakes this in a Councell that is condemned by the Church for defining an error to wit that those that were baptized by heretikes ought to be rebaptized Secondly Saint Cyprian in these words Christ one and alone excludeth not his Vicar generall the Bishop of Rome D. Featly Your first exception is not to the purpose For albeit the sentence of this Councell be not approued touching the rebaptization of those who had been baptized by heretikes yet this speech of Saint Cyprian vttered by him at the first meeting of the Bishop of Carthage sitting in Councell was neuer disliked by any of the ancients Neither S. Augustine nor any other Father who impugned the sentence of this Councell did any way impeach or dislike much lesse refute this sentence of Saint Cyprian wherein he denieth all manner of submission to Stephen then Bishop of Rome Nay by a Sarcasme he glance that him and checketh him for making himselfe a Bishop of Bishops and goeing about to compel other Bishops to subscribe to his iudgement Your second answer is controwled by the direct words of Saint Cyprian If any besides Christ to wit his supposed Vicar the Bishop of Rome haue powre to place Bishops in the Church and censure their Synodical Acts then it is false which Saint Cyprian heere saith that Christus vnus solus that Christ alone hath this power The Pope with Christ is not Christus vnus much lesse Christus solus But Saint Cyprian saith Christus vnus solus one and onely Christ hath this power therefore not the Pope Lady Faulkland If Christ alone haue power to preferre Bishops in the gouernment of the Church and to censure their acts made in their Councells how can you then maintaine the Kings Supremacy doth not the King place and displace Bishops D. Featly In Saint Cyprians time there were no Christian Kings or Emperors and therefore this exception could not bee taken against the blessed Martyrs words Secondly That which Saint Cyprian here reproueth in Pope Stephen no Christian King or Emperor assumed to himselfe to be a Bishop of all Bishops and to censure the acts of Bishops and their determinations deliuered in point of Faith in Councels lawfully assembled Thirdly Christian Kings within there owne Dominions grant Conge de-lires to Deanes and Chapters and confirme their Elections and giue Mandates to Metrapolitans to consecrate but they take not vpon them to bee Bishops of all Bishops through the world as the Bishop of Rome doth nor as Bishops or Archbishops to consecrate any Bishops but vpon persons ordained and to bee consecrated by order of the Church they conferre and collate such Bishopricks as lye within there owne dominion M. Euerard Before I answer you any further I require you to answer a place of Cyprian touching the mingling of water with the wine in the Sacrament Mingling the Cup of Christ let vs not depart from the diuine Mandate If any man offer wine onely Christs blood begins to be without vs if water be alone the people begin to be without Christ. When both are mingled then the spirituall and heauenly Sacrament is perfect D. Featly It doth not appeare by scripture that Christ or his Apostles mingled water with wine onely because it was the manner of those hot Countries to temper their wine with water many of the ancients and amongst them Saint Cyprian conceiued that Christ at his last Supper did so Which if he did yet seing he commandeth vs not to follow his example any further then to doe that which hee did that is to take bread and breake it to take the Cup and distribute it we transgresse not Christs Institution whether we communicate in leauen or vnleauened bread whether in pure wine or in wine mingled with water The commandement lyes vpon the substance to eate of the bread and drinke of the Cup and therein of the fruit of the vine but not on the circumstances which are left free and indifferent Secondly Saint Cyprian in this epistle mainly bendeth this discourse against the Aquarij certaine heretikes who contended that the Sacrament ought to be receiued in water onely Against these he proues most strongly that we ought to receiue in wine This is his maine drift and thus farre we hold with him On the by he speaketh of mingling wine with water which was the vse in his time and we dislike it not only wee hold the Church is free in this kind to receiue it in pure