Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	aaron_n	bread_n	heavenly_a	62	3	6.6932	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A14227	An ansvver to a challenge made by a Iesuite in Ireland Wherein the iudgement of antiquity in the points questioned is truely delivered, and the noveltie of the now romish doctrine plainly discovered. By Iames Vssher Bishop of Meath.	Ussher, James, 1581-1656.; Malone, William, 1586-1656.	1624 (1624)	STC 24542; ESTC S118933	526,688	560

answer of Ratrannus was directed had then in his Court a famous countrey-man of ours called Iohannes Scotus who wrote a booke of the same argument and to the same effect that the other had done This man for his extraordinarie learning was in England where hee lived in great account with King Alfred surnamed Iohn the wise and had verie lately a roome in the Martyrologe of the Church of Rome though now he be ejected thence Wee finde him indeed censured by the Church of Lyons and others in that time for certaine opinions which he delivered touching Gods foreknowledge and predestination before the beginning of the world Mans freewill and the concurrence thereof with Grace in this present world and the maner of the punishment of reprobate Men Angels in the world to come but we finde not anie where that his book of the Sacrament was condemned before the dayes of x Lanfranc who was the first that leavened that Church of England afterward with this corrupt doctrine of the carnall presence Till then this question of the reall presence continued still in debate and it was as free for anie man to follow the doctrine of Ratrannus or Iohannes Scotus therein as that of Paschasius Radbertus which since the time of Satans loosing obtayned the upper hand Men have often searched and doe yet often search how bread that is gathered of corne and through fires heate baked may be turned to Christs bodie or how wine that is pressed out of manie grapes is turned through one blessing to the Lords blood saith Aelfrick Abbat of Malmesburie in his Saxon Homily written about 650. yeares agoe His resolution is not onely the same with that of Ratrannus but also in manie places directly translated out of him as may appeare by these passages following compared with his Latin layd downe in the margent The bread and the wine which by the Priests ministery is hallowed shew one thing without to mens senses and another thing they call within to beleeving mindes Without they be seene bread wine both in figure and in taste and they be truely after their hallowing Christs body and his blood by spirituall mysterie So the holy font water that is called the well-spring of life is like in shape to other waters and is subject to corruption but the holy Ghosts might commeth to the corruptible water through the Priests blessing and it may after wash the body and soule from all sinne by spirituall vertue Behold now we see two things in this one creature in true nature that water is corruptible moisture and in spirituall mysterie hath healing vertue So also if we behold that holy housel after bodily sense then see wee that it is a creature corruptible and mutable If we acknowledge therein spirituall vertue then understand we that life is therein and that it giveth immortalitie to them that eate it with beleefe Much is betwixt the bodie Christ suffered in and the body that is hallowed to housel The body truely that Christ suffered in was borne of the flesh of Mary with blood and with bone with skin and with sinewes in humane limbs with a reasonable soule living and his spirituall body which we call the housel is gathered of many cornes without blood and bone without lim without soule and therefore nothing is to be understood therein bodily but spiri●ually Whatsoever is in that housel which giveth substance of life that is spirituall vertue and invisible doing Certainly Christs body which suffered death and rose from death shall never dye henceforth but is eternall and unpassible That housel is temporall not eternall corruptible dealed into sundry parts chewed betweene teeth and sent into the belly This mysterie is a pledge and a figure Christs bodie is truth it selfe This pledge wee doe keepe mystically untill that we be come to the truth it selfe and then is this pledge ended Christ hallowed bread and wine to housel before his suffering and said This is my body my blood Yet he had not then suffered but so notwithstanding hee turned through invisible vertue the bread to his owne body and that wine to his blood as he before did in the wildernesse before that he was borne to men when he turned that heavenly meate to his flesh and the flowing water from that stone to his owne blood Moses and Aaron and manie other of that people which pleased God did eate that heavenly bread and they died not the everlasting death though they dyed the common They saw that the heavenly meate was visible and corruptible and they spiritually understood by that visible thing and spiritually received it This Homily was appointed publikely to be read to the people in England on Easter day before they did receive the communion The like matter also was delivered to the Clergie by the Bishops at their Synods out of two other writings of the same Aelfrick in the one wherof directed to Wulfsine Bishop of Shyrburne we reade thus That housel is Christs bodie not bodily but spiritually Not the body which he suffered in but the bodie of which he spake when he blessed bread and wine to housel the night before his suffering and said by the blessed bread This is my body and againe by the holy wine This is my blood which is shed for many in forgivenesse of sinnes In the other written to Wulfstane Archbishop of Yorke thus The Lord which hallowed housel before his suffering and saith that the bread was his owne bodie and that the wine vvas truely his blood halloweth daily by the hands of the Priest bread to his body and wine to his blood in spirituall mysterie as wee reade in bookes And yet notwithstanding that lively bread is not bodily so nor the selfe same body that Christ suffered in nor that holy vvine is the Saviours blood which was shed for us in bodily thing but in spirituall understanding Both be truely that bread his body and that wine also his blood as was the heavenly bread which vve call Manna that fedde fortie yeares Gods people and the cleare water which did then runne from the stone in the vvildernesse vvas truely his blood as Paul wrote in one of his Epistles Thus was Priest and people taught to beleeve in the Church of England toward the end of the tenth and the beginning of the eleventh age after the Incarnation of our Saviour Christ. And therefore it is not to be wondered that when Berengarius shortly after stood to maintaine this doctrine manie both by word and writing disputed for him and not onely the English but also all the French almost the Italians as Matthew of Westminster reporteth were so readie to entertaine that which hee delivered Who though they were so borne downe by the power of the Pope who now was growne to his height that they durst not make open profession of that which they beleeved yet manie continued even

granted to the faithfull and punishment to the unfaithfull Wee are not to put on black mourning garments here when our friends there have put on white This is not a going out but a passage and this temporall journey being finished a going over to eternitie Let us therefore embrace the day that bringeth every one to his owne house which having taken us away from hence and loosed us from the snares of this world returneth us to Paradise and to the kingdome of heaven The same holy Father in his Apologie which hee wrote for Christians unto Demetrian the proconsul of Africk affirmeth in like maner that the end of this temporall life being accomplished we are divided into the habitations of everlasting eyther death or immortalitie When we are once departed from hence there is now no farther place for repentance neyther any effect of satisfaction here life is eyther lost or obtayned But if thou saith he even at the very end and setting of thy temporall life dost pray for thy sinnes and call upon the onely true God with confession and faith pardon is given to thee confessing and saving forgivenesse is granted by the divine piety to thee beleeving and at thy very death thou hast a passage unto immortalitie This grace doth Christ impart this gift of his mercy doth he bestow by subduing death with the triumph of his crosse by redeeming the beleever with the price of his blood by reconciling man unto God the Father by quickening him that is mortall with heavenly regeneration Where Salomon sayeth Ecclesiast 12.5 that man goeth to his everlasting house and the mourners goe about in the street S. Gregory of Neocaesarea maketh this paraphrase upon those words The good man shall goe rejoycing unto his everlasting house but the wicked shall fill all with lamentations Therefore did the Fathers teach that men should rejoyce at their death and the ancient Christians framed their practise accordingly not celebrating the day of their nativitie which they accounted to be the entry of sorrowes and temptations but celebrating the day of death as being the putting away of all sorrowes and the escaping of all temptations And so being filled with a divine rejoycing they came to the extremitie of death as vnto the end of their holy combates where they did more clearely behold the way that ledd unto their immortalitie as being now made neerer and did therefore prayse the gifts of God and were replenished with divine joy as now not fearing any change to worse but knowing well that the good things which they possessed shall be firmely and everlastingly enjoyed by them The author of the Questions and Answeres attributed to Iustin Martyr writeth thus of this matter After the departure of the soule out of the body there is presently made a distinction betwixt the just and the unjust For they are brought by the Angels to places fit for them the soules of the righteous to Paradise vvhere they have the commerce and sight of Angels and Archangels c. the soules of the unjust to the places in hell That is not death saith Athanasius that befalleth the righteous but a translation for they are translated out of this world into everlasting rest and as a man would goe out of a prison so doe the Saints goe out of this troublesome life unto those good things that are prepared for them S. Hilary out of that which is related in the Gospell of the rich man and Lazarus observeth that as soone as this life is ended everie one without delay is sent over either to Abrahams bosome or to the place of torment and in that state reserved untill the day of judgement S. Ambrose in his booke of the good of Death teacheth us that death is a certaine haven to them who being tossed in the great Sea of this life desire a rode of safe quietnesse that it maketh not a mans state worse but such as in findeth in every one such it reserveth unto the future judgement and refresheth with rest that thereby a passage is made from corruption to incorruption from mortalitie to immortalitie from trouble to tranquillity Therefore he saith that where fooles doe feare death as the chiefe of evills wise men do desire it as a rest after labours and an end of their evills and upon these grounds exhorteth us that when that day commeth wee should goe without feare to Iesus our redeemer without feare to the Councell of the Patriarches without feare to Abraham our father that without feare wee should addresse our selves unto that assembly of Saints and congregation of the righteous forasmuch as we shall goe to our fathers we shall goe to those schoolemasters of our faith that albeit our workes fayle us yet faith may succour us and our title of inheritance defend us Macarius writing of the double state of those that depart out of this life affirmeth that when the soule goeth out of the bodie if it be guiltie of sinne the Divell carrieth it away with him unto his place but when the holy servants of God remove out of their bodie the quyers of Angells receive their soules unto their owne side unto the pure world and so bring them unto the Lord. and in another place moving the question concerning such as depart out of this world sustayning two persons in their soule to wit of sinne and of grace whither they shall go that are thus held by two parts hee maketh answere that thither they shall goe where they have their minde and affection setled For the Lord saith hee beholding thy minde that thou fightest and lovest him with thy whole soule separateth death from thy soule in one houre for this is not hard for him to doe and taketh thee into his owne bosome and unto light For he plucketh thee away in the minute of an houre from the mouth of darkenesse and presently translateth thee into his owne kingdome For God can easily doe all these things in the minute of an houre this provided only that thou bearest love unto him then which what can be more direct against the dreame of Popish Purgatorie This present world is the time of repentance the other of retribution this of working that of rewarding this of patient suffering that of receiving comfort saith S. Basil. Gregory Nazianzen in his funerall orations hath manie sayings to the same purpose being so farre from thinking of anie Purgatorie paynes prepared for men in the other world that hee plainely denieth that after the night of this present life there is any purging to be expected and therefore hee telleth us that it is better to be corrected and purged now than to be sent unto the torment there where the time of punishing is and not of purging S. Hierome comforteth Paula for the death of her daughter Blaesilla in this mater Let the dead be lamented but such a