Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	charles_n	france_n	king_n	6,990	5	4.4672	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A07763	Fovvre bookes, of the institution, vse and doctrine of the holy sacrament of the Eucharist in the old Church As likevvise, hovv, vvhen, and by what degrees the masse is brought in, in place thereof. By my Lord Philip of Mornai, Lord of Plessis-Marli; councellor to the King in his councell of estate, captaine of fiftie men at armes in the Kings paie, gouernour of his towne and castle of Samur, ouerseer of his house and crowne of Nauarre.; De l'institution, usage, et doctrine du sainct sacrement de l'Eucharistie, en l'eglise ancienne. English	Mornay, Philippe de, seigneur du Plessis-Marly, 1549-1623.; R.S., l. 1600.	1600 (1600)	STC 18142; ESTC S115135	928,225	532

tooke bread blessed it c. and said Take eate for the remission of your sinnes This is my bodie c. Doe this in remembrance of me as not hauing there any other kind that hee had made choise of neither yet figure wherein his incarnation might be represented Behold then the Image of his quickning bodie which is honourably and gloriously exhibited c. But this Councell was afterward condemned by the second Nicene Councell which established the adoration of images And without all doubt not without the shaking by that meanes of the truth of this Article as it will be seene in that which Theophilact writeth But that second of Nice was also condemned by that of Francford and of Paris as we haue seene before held vnder the authoritie of Charles the great Lewes and Lotharius which may bee the cause that our French Doctors should as yet hold the same firmely Anno 900. Theoph. in Marc. c. 14. in Mat. 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for true and sound doctrine Theophilact therefore about the yeare 900. to sute Damascen The bread is not the figure or any kind of paterne of the bodie of our Lord but the bodie of Christ is turned into it Or else in an other place In Ioh. c. 6. The bread 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is turned into the body Againe It is not onely a certaine figure of the flesh of our Lord but the verie flesh of our Lord c. Verily no more constant or assured then Damascen seeing that he saith in the same places God stooping downe and applying himselfe to our infirmitie doeth keepe the figure of bread and wine He saith not the accidents 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He transformeth and chaungeth them into the power and vertue of the flesh and bloud He saith not into thy flesh and bloud And it is not here to be forgotten that in diuers Copies these words are not to be found Againe Wee celebrate an oblation without bloud the remembrance of an oblation which he hath once made c. The remembrance how can that agree with the real presence But when he saith Transformeth or chaungeth from one element to an other who shall better interpret him then Saint Augustine that it is chaunged from an element to a Sacrament by the power of the word that is to say by the institution of Christ Otherwise if a man should goe about to take it literally our aduersaries who allow not of this proposition The bread is or is made the bodie of Christ could they admit of this of Theophilacts The bodie of Christ is turned to vs into bread The bread of the Altar is transformed and chaunged into the bodie of Christ And what exposition will they giue then thereunto except this he is become our spirituall foode and nourishment Seeing that he saith in an other place That there is not any carnall thing In a word that the bread as we say with all the ancient writers is Sacramentally the body of Christ Now in the life time of Charles the great Iohannes Eryngerus Scotus a Monke of the order of Saint Bennet companion to Alcuinus and Schoolemaster to Charles the great had written a booke of the holy Supper wherein hee dealeth against this abuse touching it euen from the conception thereof a certaine argument and proofe of that which the worthie Beda had taught for as much as hee was his Disciple The occasion of which my speech ariseth vpon certaine places in Beda his works which some haue corrupted in like manner vpon Saint Mathew which Auentinus witnesseth that he found out by comparing together the old Copies which are kept in the auncient Monasteries of Germanie In Biblioth Passaulensi Waltfacrens to haue beene falsified by some such like faithfull and vpright Catholike dealing as our fathers of Trent haue vsed in their Index Expurgatorius deuised and ordained in that Councell against all the most notable writers that haue written since the yeare 100. But of this Scotus his workes wee haue nothing for his booke was burnt in the Councell holden at Verseillis by Pope Leo the ninth more then two hundred yeares after his death at such time as Berengarius was there condemned But so it is that we haue Bertram his booke who was a Priest and writ the same to king Charles the bald brother to the Emperour Lotharius how this controuersie grew hotter and hotter in Fraunce and how there were two questions consulted vpon by the said Charles The first was Whether the bread and wine taken by the mouthes of the faithfull be the bodie and bloud of Christ in deed verily or mistically and Sacramentally The second Whether it be the same bodie that was borne of the Virgine Marie c. sitting at the right hand of the father c. And of this booke there is mention made by the Abbot Trithemius Trithem de doctorib eccle Chron. Hirtsaugien who calleth it Opus commendabile a laudable worke As also of his person whose rare gift both in diuine and humane learning as also in soundnesse of life hee much praiseth and commendeth And his resolution which hee gaue to King Charles debated and argued from the testimonies of all the old writers it was this in summe S August S. Hieronym S. Ambros c. That the Fathers vnder the Law in their Sacraments did eate the flesh and drinke the bloud of Christ as wee doe That the eating in the holy supper is accomplished after the same way and maner that regeneration in Baptisme that the visible elements are Sacraments signes mysteries and similitudes or resemblances which are taken by the mouth and hand That the inuisible things that is the flesh and bloud of Christ are receiued into the soule and taken by faith That the sanctified Elements continue and abide still in their first substance and yet exhibite vnto vs by the institution of the Lord that which hee hath promised by his word The fruit whereof is to be ioyned to Christ and made fellow sufferers with him in his sufferings the image and remembrance whereof is celebrated in this mysterie I would intreate the Reader not not to grieue to reade this book because it is learned and setteth forth in verie liuely sort the opinions of the Fathers pressing and vrging the places of Scripture and of the fathers and as it were foreseeing all the cauils of the masters of Transubstantiation But let him that buyeth or readeth it see that it be of those that were Imprinted before the Councell of Trent because that in signe of their perseuering in their honest and faithfull course they ordaine and appoint in their Index Index pag. 11 that whatsoeuer it containeth to their dislike should bee either chaunged or quite raced out that is to say the greatest part of the booke Their maner of correcting and interpreting is no grosser but to turne the affirmatiue into a negatiue so on the contrarie as for example For

cast away a booke framed in expresse tearmes approuing that of Constantinople and confuting for false and counterfeit that of Nice the same being signed by all the Bishops And furthermore for the further gracing of the same published vnder the name of Charles the Great which is yet at this day to be read and was put forth here some fortie yeares since by my L. Iean du Tillet Bishop of Meaux This booke keepeth the meane or middle way betwixt the Synodes of Constantinople and that second of Nice that is to say That images might be had to be remembrances of thinges which the Councell of Constantinople denied but that they might not be worshipped and this the Councell of Nice affirmed Neither doth it make as the sophisters of our time vse by a false Grammer that common distinction betwixt an idoll and an image but it rather affirmeth according to sound Diuinitie We call not idols those images which are in Temples but we forbid them to bee worshipped for feare that they should be called idols that is to say that by worshipping of them they become not the thing which they are not And to the end that no man may call this booke in question Augustinus Steuchus Bishop of Agobio the keeper of the Popes librarie testifieth that it is kept in the library of Laterane Hinemar Archiepisc Rhemens c. 20 Bellarm. de eccles triump l. 2. c. 19. written in old Lumbardie letters and Hinemarus Archbishop of Rhemes doth alleadge whole pages out of the same and Bellarmine likewise doth acknowledge that in it is contained the Councell of Franckford yea and that which is more maruellous and strange that is that Adrian by letters which he writ vnto the Emperour of Constantinople and to Tharasius the Patriarch the furtherer aduauncer of images doth approue that which was done at Franckford as in deed the truth is that he had his legates there which were ashamed of that which was done at Nice But seeing that images had beene retained in Churches when Charlemaine was once dead idolatrie found an easie reentry in the West as will be seene in the time of Charles his sonne who was constrained to write a sharper booke then the first as on the contrarie Constantine the son of Irene comming to his age would not obserue keep that Councell held in the time of his mothers regencie who for that occasion wrought his death and dissolution And this contention in the Empire of Greece indured more then 200. yeres according as the Emperours were well or ill inclined working sometimes the ruine and ouerthrow of images and sometimes the establishing and confirming of the same In this contrarietie of Councels A comparing of these two councels together to which of them I pray you shal Christians haue recourse to stay and rest their consciences vpon To whom say I when as they see the East armed against the West about this cause and quarrell yea the East against the East that is the Churches and Empires of those partes at iarre amongst themselues Doubtlesse nothing can assure or certifie them but the word of God Thou shalt not make to thy selfe any grauen image c. thou shalt not worship or serue them The word which the Popes Emperors neuer could neither euer shal be able to dispatch quite destroy from out of the world neither yet out of the hearts of such as are truely faithful howbeit it may be obserued that from this time this commandement beginneth such is the shameles boldnes to be raced out of the law of God as may yet be seene in the ancient lawes of England Archaeonomia Anglicana written published shortly after the second councel of Nice whose first title containeth the ten Commandements but the second commandement is wholly wanting therein the third continued in place thereof But let vs notwithstanding briefly weigh the reasons of these Councelles the one against the other because it may be that out of their disagreement wee shall make the truth and light to appeare The Nicene doth alleadge the image which Iesus Christ sent to Abgarus that which Nicodemus painted vnder the name of a false Athanasius which we haue proued to bee onely imagined and supposed likewise the vision of Constantine as it was foretold him by Peter and Paule before that hee was baptised which all ecclesiasticall histories together with those next afore mentioned do note for Apocrypha It playeth and sporteth it selfe with the scriptures as men vse to doe with Pasquils Adrian the Pope in his Synodall Epistle Concil Nic. 2 Act. 2 God tooke of the myre and clay and made man according to his owne image and likenesse And the Prophet Dauid saith Confession and dignitie are before him Againe I haue loued the beautie of thy house O Lord I will seeke thy face c. It behooueth therefore saith it to haue images in Temples Theodorus saith As we haue heard so haue we seene wherefore we must haue images to looke vpon them And God is wonderful in his Saints therefore we must haue painted pictures And No man lighteth a candle to put it vnder a bushell therefore it must bee set vpon Altars To bee briefe the Psalmist hath said Worship his footstoole worship him in his holy mountaine O Lord all the riches of thy temple shall worship before thy face wherefore we must worship images But I would verie gladly that of all the ancient Doctors that haue written vppon the Psalmes and Prophets they would shew me but one who hath from these places or any one of them found out images They alleadge the fathers with like conscience Quest 16. citing an Epistle written by Basill to Iulian which is not to bee found and another of Gregorie the Great which is manifestly knowne to be written by Gregorie the third a certaine booke of questions vnder the name of Athanasius in the sixteenth question and it is found to haue beene written by one Leontius almost three hundred yeares after in the time of the Emperour Mauritius And how should they spare the Doctors when they haue not beene ashamed to corrupt the first Councell of the Apostles held at Antioch daring to affirme Actes 15. that they therein ordained that the image of our Sauiour Christ should bee worshipped in steade of the images of the false Gods Although it be so as that there were not according to their owne confession any images in the Christian Churches before Constantine his time thereby charging the Primitiue Church with an vnsupportable crime for hauing made so small accompt of the Apostles their ordinance yea or rather of the holy Ghostes and that in a full Councell In the end they come to the legends of the Saintes and to pretended miracles And what miracles How that there was a woman healed of the gnawings and gripes that she suffered in her bellie by looking vpon the images of Saint Cosme and Saint Damian an other of the fluxe

Idols which they haue learned of their Fathers That wee must cleaue and sticke to God as hee is manifested vnto vs in his Scriptures August l. 3. de doctrin Christ Idem de locu ad Genes As for that which is obiected of the Cherubins they answere it by S. Augustine That there is a commaundement from God for the making of them and that it is the taking of the signes for the thinges To the annointing of the pillar of stone by Iacob they likewise answere from the said S. Augustine That Iacob did it to signifie a mysterte in the annointing of this stone and not for to honour the pillar of stone Comming in the end to that point as to affirme That when there had neuer been anie Images in the Church that then faith hope and charitie were no whit in worse plight and that when they are in the same for monuments and remembrances simplie that then the same vertues are not thereby embased or made worse But that they may not be forced vpon them who would not haue them nor permitted them in any wise who would haue them to worship them in any maner or sort whether it be by praying vnto them kissing them or gilding them and much lesse in offering vnto them c. Now this booke is sent vnto Pope Eugenius the second by the foresaide Emperours by the hands and mediation of the Bbs. Ieremy and Ionas that they may impart the same vnto him being therewithall inioyned to beseech him in their names that he would examine it throughlie and shew himself willing and forward to satisfie the consciences of the Emperours of the East as also that hee would vouchsafe to send his Legates together with the saide two Bishoppes vnto them with whome they shall also finde for the same purpose at the place of taking shippe Halitgarius and Amalarius in the behalfe of the Synode for the better yeelding of an answere and reason of the resolution and iudgement which they embraced and approued therein And it is to be marked that in the letters which they writ vnto Ieremie and Ionas containing their aduise how to demeane themselues they writte vnto them that they should intreate the Pope kindlie and rather to incline to yeeld and giue place then to dispute and argue the matter for feare say they of incensing the Romish obstinacre pertinaciam Romanam whereby hee might take such an opinion as from which he would neuer be remoued This was in the yeare 825. Anno 825. Of the Crosse As concerning the Crosse we haue seene what the olde Writers haue taught againe it is verie certaine that those ages were far off from that which is practised at this daye For the Synode of Francford speaketh of the Crosse after the maner of S. Paule and of the purer antiquitie vnderstanding by the same the whole mysterie of our redemption accomplished vpon the Crosse as likewise the afflictions which happen continuallie amongst the members of Christ In this sence S. Paule sayeth That he gloryeth in the crosse and woulde haue that Iesus Christ should be crucified daylie before our eyes that is that wee shoulde euerie howre remember the sham full and ignominious death which he hath suffered for vs by dying for our sinnes Chrysost ho. 1. 2 de Cruce Homil. de Cruce latrone de Cruce Dominica and so seeke for our life in him In the same sence Chrysostome sayeth The Cross is vnto vs the cause of all blessednes the hope of the Christians the resurrection of the dead and the ouer throw of the Diuell But of what Crosse doth hee speake assuredlie of the same whereof hee had spoken before To day he did hang vpon the Crosse that is of the death and passion of our Lord That Crosse saieth hee which he hath not left here vpon earth but carried vppe to heauen that is which hee hath ouercome by his resurrection which he hath garnished and cloathed with all manner of glorie that Crosse which wee must beare Not by laying sayeth hee a peece of wood vpon our shoulders but by preparing and making our selues readie to shed our blood at all occasions for his glorie c. And S. Augustine in like manner All the sacraments are perfected by the Crosse S. August For what are the sacraments both of the olde and of the new law but dumbe signes without this Crosse Likewise Honorius Bishoppe of Autun Honor August in Cemma Animae Nowise man worshippeth the Crosse but rather Christ that was crucified thereon c. notwithstanding that he liued in the midst of grosse and palpaple darkenes But what Communion or Fellowshippe is there betwixt the Crosse thus taken and vnderstood and these two crosse peeces of wood wherto Ionas doth applie the former benefits blessings or with this doctrine of Pope Adrian That when we see the Crosse we must say vnto it We worship the Crosse and we worship the Speare c. And therefore the foresaid Claudius Bishoppe of Turin and brought vp from his childhoode vnder Charles the Great Adrian in Ep. ad Constan Iren. reasoned verie well to the purpose and doubtles like vnto himselfe both for his stile and intention saying If we must worship the Crosse because that our Lord sufferd his death and passion vpon such a peece of wood then let vs worship all virgins because hee was borne of a virgin let vs also worship the maunger and swathing cloutes because hee lay therein because he was wrapped therein thornes reedes and speares for such were instruments vsed about him in his passion Asses for Jesus entred into Ierusalem sitting vpon an Asse c. But so the truth is that our Lord hath commaunded vs to beare and not to worshippe the Crosse c. And I doe not as yet see that Ionas hath deuised or found out anie thing to aunswere him withall As for the second Councell of Nice as it was in all mens sight ill begunne so it contented not the consciences of the Grecians in anie respect at all For Constantine as he grew out of his minoritie and came to age and his libertie did repeale difanull the same The Emperour Michaell did set it vppe again and persecuted the gainsayers The Emperour Leo the fourth an Armenian encouraged by the Monkes of Greece which cried out that to worshippe Images was idolatrie did pull them downe againe Michael le Begue and Theophilus his sonne Zona tom 3. did chastise and correct such as did maintaine them Theodore his wife came by his death to the Regencie and being perswaded by other Monkes did reestablish them with great seueritie Her sonne Michael Bardus being come to full age did destroy and ouerturne them againe Likewise Zonara the great patron and maintainer of Images doth tell vs that he made the Pope his Legate to consent and agree thereunto Insomuch as that pope Adrian obtained of Basill the successor of this Bardus that there shoulde a Councell

to say which haue not any thing to doe with any carnall thing but bring eternall life And if then with the consent of all the fathers this place of S. Iohn do expound make plaine the doctrine of the holy supper and must be vnderstood spiritually then also must those wordes of the institution be so vnderstood if we mind not to cause the scriptures to disagree and fight against scriptures and one place thereof against many places yea and that one against it selfe if wee will not violently go about to establish quite against all analogy of scripture the matter of transubstantiation which yet is not of bread into a bodie but of I know not what as that which hath no name into a bodie not of wine into bloud but of wine or rather of the cup into bloud or rather into the new testament in bloud If likewise wee will not haue the bread and wine abased or turned into nothing in S. Mathew in S. Marke and in S. Luke after the wordes and yet continue in their sound and perfect natures in S. Paule after the verie same that is to say If wee will not ouerthrow for the retaining of the litterall sence of one only word the spirit diffused throughout the whole scriptures and make the sacraments of the Church of Christ by the hardnes of our expositions more rawe and carnall then all those of the Iewish Church These are the absurdities which accompanie the expositions of our transubstantiators whereas ours doth retaine the nature of all the sacraments the agreement of the old with the new of holy baptisme with the holy supper of the supper of the Apostles with that of the Christian Church and aboue all the principal end of the same which is the nourishment of the soule vnto eternall life by that consunction of the faithfull with Christ as also of the faithfull amongst themselues which it fostereth and cherisheth c. It conserueth in like manner the truth of the humane bodie of our Lord which the other destroyeth the excellent dignitie of his diuine nature which that abaseth and all this by keeping the Analogie of the faith of Christ and the harmony of the holy scriptures CHAP. IIII. That the Fathers knew not Transubstantiation nor the reall presence in the signes And this is prosecuted vnto the time of the first Nicene Councell the same contayned therein NOw it is also very certaine that such as hath beene the doctrine of the Church not Primitiue onely but also for a long time after euen when corruption had entered this noble and worthie parte of the Church not hauing beene touched or defiled by the first which thing wee shall bee able to proue from time to time by the Fathers saue that we will not repeate diuers places before alleadged as the course of our treatise hath caused vs to produce and cite the same Saint Clement Bishop of Rome Clem. Rom. constit l. 6. c. 6. in the mysticall thanksgiuing that followeth the consecration Father we giue thee thanks for the precious blood of Iesus Christ which is shed for vs and for his precious bodie whereof we make vp and finish these counterfeites and resemblances l. 8. c. 17. Marke this word counterfeits that is to say correspondent figures and that after the consecration Himselfe hauing ordained it for vs to the end that wee might shew forth his death c. Againe in his liturgie after the consecration We offer vnto thee O king and God according to thine ordinance this bread and this cup l. 5. c. 61. c. And in another place The counterfeites saith he and mysteries of his bodie and blood at which say the Apostles as the report is set downe by Clement Iudas was not present with vs. l. 2. c. 61. And yet notwithstanding such because of the holy mystery whereunto they are consecrated That he exhorteth men to come vnto them as into the presence of a king If this had beene the reall bodie of our Lord would he haue made any other comparison then from himselfe would he not haue said that it was requisite to worship it as God Ignatius Ignat. in ep ad Philadel There is one flesh of our Lord and one bloud shed for vs one bread also broken for all and one cup for the whole Church How was it possible for him better to distinguish betwixt the signes and the things then by these foure wordes flesh and bloud on the one part and bread and cuppe on the other Bellarmine would haue him to signifie by these wordes flesh and bloud his bodie stretched out and his bloud shedde vpon the crosse and by the bread and cup his bodie broken his bloud shed in the holy Supper But do we then eate in the holy supper an other body then that which was stretched and drinke we another blood then that which was shed vpon the crosse for vs What other thing is this then to take from vs all our consolation all our glorie And did not then the Apostles communicate Iesus Christ crucified And what becommeth of the glorie of that great Apostle who would not know or glorie in any other thing but him crucified And what other thing els is this but in most outragious manner to abuse the scripture That he did not speake in the supper of his bodie broken with griefes vpon the crosse but of his bodie broken vnder the Accidents of bread not of his blood shed for our sinnes but taken and powred out of the cuppe vnder the Accidents of wine which notwithstanding to be so is proued for that whereas it is said in S. Luke shed for you it is in S. Mathew shed for many for this cannot bee referred to the breaking or powring out which is in the celebration of the holy Supper but to that which was really made vpon the crosse The same father also vndermineth and ouerturneth the very foundation of transubstantiation by the nature of Christ Ignat. cp 8. ad Polycarp Here below saith he is the race but the crowne is laid vp in heauē Christ the son of God euen he who is not temporarie that is to say not subiect to any time in time inuisible by nature visible in the flesh impalpable and such as cannot be felt with handes and yet notwithstanding for the loue of vs become corporall and palpable c. Iustinus Martyr compareth the bread of the Eucharist Iustin in dial cum Tryphon to the cow which was sacrificed in the old law for them which were purged of the leprosie He hath giuen vs saith he to celebrate the Eucharist in remembrance of his death note remembrance which he suffered for them whose spirits are purged from sin to the end that we should render thanks vnto God Again He hath giuen the bread saith he to the end that we should beare in remēbrance that he was made a bodie for such as do belieue in him the cup to the end that we shold