Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	earl_n	henry_n	king_n	9,113	5	4.4204	4	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A07557	The princelie progresse of the church militant marching forth by the steps of the flocke to her triumphant bridegrome Christ Iesus. Encountered with an erronius army, turned aside from Iesus to the Ieesitcall [sic] faction, to fight with the lambe, and make warre with the saints. As it appeareth in the ensuing opposition. With an addition demonstrating the abolishing of Antichrist, supreme head of heretickes, and vniuersall maintainer of treason. Written by Thomas Bedle.	Bedle, Thomas.	1610 (1610)	STC 1794; ESTC S113620	73,293	130

the Queene of England Iesuit Cat. lib 3. pag. 143. 144. told him that it should be a godly sacrifice to God and that Squire needed not to feare the danger of his life or person by reason of the meanes which he had opened vnto him and though the enterprise should saile yet he should change this present condition into the state of a glorious Saint and Martyr in Paradise Benedict Polimio a Iesuite caused William Parry to vndertake to murther the Queene Le Franc. Disco 37. pag. afterward a Priest to whom he imparted it disswaded him from the attempt telling him the act was damnable whereupon seeing this contrariety of opinions he repaired to Hanniball Codretto a Iesuite to be confest who told him it could not be but this Wats was an hereticke For the true Church made no question or rather the Church of Antichrist but that Kings excommunicated by the Pope were ipso facto tyrants and therefore ought to be slaine The Pope himselfe granted vnto Parry plenary indulgence and remission of all his sinnes to murther the Queene An accident of no great wonder for Popes haue bene common murtherers Yet Bellarmine in his letter to the Archpriest saith It was neuer heard of from the Churches infancy vntill this day that euer any Pope did command that a Prince though an Hereticke though an Ethnike though a persecutor should be murthered or did approue of the fact when it was done by any other But he meaneth by those that were deafe and could not heare Pope Clement the fourth stirred vp Charles the Earle of Aniou against Manfreed the King of Sicil who vanquished and killed Manfreed Pope Gregory the seuenth conspired the death of Henry the fourth to be acted in the Church whither the Emperour resorted to pray Pope Vrban the sixth sent for Charles nephew of Lodowicke King of Hungaria to aide him against Queene Iane with a promise of the kingdome of Naples which kingdome Charles appeasing put the Queene to death Pope Gregory the 9. caused the Embassadors to be slaine that came frō Fredericke the 2. to certifie him concerning the winning of Ierusalē Fredericke the 2. was poysoned after strangled by one Manfredus by the appointment of Inn●●ent the 4. Pope Clement the sixth sent one to Lodowicke the Emperour to giue him poyson in wine whereof he dyed But to returne to the army of Priests of these Kings of pride Iesuit Cat. lib. 3. pag. 134. 335. The Iesuites of Doway sent Peter Pan a Cooper dwelling at Spres to kill Maurice Prince of Orange and Earle of Nassaw with a promise to procure a prebend for one of his children The Prouinciall moreouer gaue him a blessing at his departure saying Fri●nd go thy waies in peace for thou goest as an Angell vnder Gods protection and safegard Ibid. Balth●za● Gizzard that slow the father of this prouince of Gr●●g● confessed that a regent Iesuite in the Coll●●ge of Trees assured him that hee had conferred with three other of his companions who tooke it wholly to be fr m God Castel a Scholer of the Iesuites resol●●●●●stab Henry the fourth of France in the throate with his knife Le Franc. disco pag. 34. and did in the mid●t of his Nobles strike him i● the mouth beleeued the act was lawfull and meritorious Ambrose Varade did a●●●●te Battier to go and s●eath h●● two edged knife prepared by a Priest of purp●●● in the French Kings bre●st bindi●g him thereto ●y the Scrament and assuring him by the liuing God that hee could not do a more meritorious act Ibid. pag. 31. that he should therefore ●e 〈◊〉 Angels into Paradice G●●guard the Iesuite te●mes the a●t of Iames Clement in mu●thering He●●y ●he third with a poysoned kni●e which he t●●ust into his belly a heroicall act The Iesuites of France terme it the gift of the holy Ghost Ibid. pag. ●3 Pope Sixtus the such in a solemne Oration made in the Consistory of Cardinals the 11. day of September 1589. compared the treason of this cursed Dominicke with the act of Eliazer and Iudeth yea a farre greater worke a rare a notable a memorable act that a Monke a religious man had slaine the vnhappy French King in the middest of his hoast an act not done without the prouidence of God and assistance of his holy Spirit Thus did the Pope glory in his bloudy Oration as Vrban the sixth with great ioy and contentment did contemplate in the bloudy sword that slew Charles who for the kingdome of Naples at his request put to death Queene Iane. Fiftly Rom. 13. the Apostle commandeth euery soule to be subiect to the higher powers Vpon which place Saint Chrysostome thus saith Let euery soule be subiect to the higher powers although thou be an Apostle although thou be an Euangelist although thou be a Prophet although thou be whatsoeuer thou art For this subiection doth not ouerthrow religion S. Aug. And Saint Augustine saith Who being in his right wits would say to Kings Take you no care by whom in your kingdome the Church of your Lord is defended or oppugned let it not pertaine to you who in your kingdome will be religious or sacriligious to whom it cannot be said Let it not pertaine to you who in your kingdome will be chast or vnchast Againe A Prince serueth God otherwise as hee is a man otherwise as he is a King because he is a man he serueth God in liuing faithfully but as he is a King he serueth God by making lawes in cōuenient strēgth which cōmand iust things and forbid the contrary As Ezechias serued God in destroying the groues and temples of idols Dauid Salomon and Ezechias commanded the Priests to execute their offices according to the law of God were obeyed Constantine Theodosius Martianus and Iustinianus made Ecclesiasticall lawes to comp●ll Ecclesiasticall persons to do their duties called general Councels to decide questions of religion and gaue order to proceed in them according to the Scriptures They appoynted Iudges a Senate to order the Councell as Valentianus in the Councel of Chalcedon and were obeyed But contrary to all this and the Lords commandement the Church of Rome teacheth that treason in a Clergy man is no treason For the Iesuite Emanuel Sà deliuereth in expresse termes vpon the word Clericus Le Franc. ●isco 26. Page That the rebellion of a Church man against his King is not treason because he is exempted from being the Kings subiect But so they were not in the dayes of Dauid Salomon Iehosophat Ezechias and Iosias which exercised supreme gouernment in causes Ecclesiasticall and ouer the high Priests themselues yet they are in the daies of Antichrist exempted from being obedient to Princes For the Church-men saith Bellarmine are as far aboue Kings as the soule aboue the body or more truly hee might haue said as the Pope aboue the Emperour and so haue ioyned the King of pride and his army together

thousand places at once yea in as many Hosts as pleaseth the Priests Secondly the wicked should receiue life as well as the godly Now that Christ is not present euery where their Annotation vpon the Rhems testifieth which thus saith Christ Reuel 6. annot nor his Saints be personally present euery where nor can be at once in euery place alike a● God is But their motion speed and agility to be where they list is incomperable and that their power and operation is according Here it plainely appeareth that Christ is not personally present according to his humanity euery where for that is proper to the God-head of Christ For if the flesh of Christ should be euery where Then the flesh of Christ is euerlasting which thing to hold 1. Ioh. 4.3 is to deny that Christ came in the fulnesse of time which is an especiall marke of Antichrist Secondly if Christ were really present in the Sacrament yea in the perfection and sweetnesse of glory as our Aduersary holdeth then it must of necessity follow that whosoeuer receiueth him receiueth life Whosoeuer saith Christ eateth my flesh and drinketh my hloud hath eternall life Col. 3.3.4 For what is death but the absence of God and his graces And what is life but the presence of God in whom our life is hid Aug. in trac Iohn 26. He that receiueth not this meate hath no life saith Saint Augustine and he that receiueth the same hath life and that euerlasting For as S. Gregory Missene cited vpon the Annotation of the Rhems saith That liuely body entring into our body changeth it and maketh it life and immortality Againe S. Cyrel there cited Ioh. 6. ann also thus speaketh Though by nature of our flesh we be corruptible yet by the participation of life we are reformed to the property of life Otherwise that comfortable doctrine of Saint Ambrose could not be true namely Thou shalt not feare death if thou beare Christ Nor that sweet sentence of S. Augustine cited in the Rhems namely Thou art life euerlasting and thou giuest not in thy flesh and bloud but that which thy selfe art Yet it is said in the Masse booke That the good folke receiue him and so do the ill though not all alike Mors est malis Vita est bonis It is death to the wicked but life to the godly But contrariwise Origen saith That Christ is the true food that no euill man can eate For if the euil mā could eate of the body of the Lord it should neuer be written Hee that eateth this bread shall liue for euer For the condemnation of the vnworthy receiuer lyeth not in eating the body of Christ 1. Cor. 11. but in not deseruing it as the Apostle testifieth in comming without faith the eye of the soule and therefore without Christ Whereas the worthy receiuer hauing faith Eph. 3 17. 1. Ioh. 3.24 hath Christ For by the spirit and faith Christ dwelleth in him Hauing Christ hee hath righteousnesse and so worthily presenteth himselfe to receiue the seale of a further confirmation and assurance by a visible signe of the inuisible righteousnesse which he bringeth with him by bringing Christ who is his righteousnesse Otherwise how can he looke for a confirmation at Gods hand of that by any seale or receiued signe which he hath not Abraham was iustified by an imputatiue righteousnesse hauing Christ dwelling in him by faith and afterward receiued circumcision as a token of the iustice of faith The Eunuch of Candace Queene of the Aethyopians first beleeued and after receiued baptisme as a witnessing signe that his sinnes were washed away by the bloud of the Lambe Christ Iesus Aug 〈◊〉 Ioh. T●●ct 26. This is to eate that meate saith S. Augustine and to drinke that drinke to dwell in Christ and Christ in vs Againe hee that dwelleth not in Christ and in whom Christ dwelleth not doth not eate spiritually his flesh But the annotation vpon the Rhems obiecteth That ill men receiue the body and bloud of Christ 1. Cor. 11. ann●● bee they ill l●●ers or infidels for in this case they could not be guilty in that they receiue not How then were the Iewes guilty it doth appeare by two most excellent testimonies Not in receiuing Christ but in betraying and murthering the iust saith S. Stephen And in crucifying the Lord of glory 〈◊〉 ● 3● A●● 2. ●6 saith S. Peter So the wicked are guilty not in receiuing Christ but in not receiuing him and in crucifying to themselues againe by sinne H●b 6.6 Prou ● 4 the Sonne of God approuing therein by forsaking the law the horrible impiety of the Iewes S. Augustine saith They are guilty not because they receiue but because they receiued not the body of Christ For as S. Hierome tea●heth Heretickes do not eate the body of the Lord nor drinke his bloud Thus in conclusion wee may see that the Scriptures will not allow their cake to be a God Gabriel Biel saith S●●e● Can●s ●●cl 40. That all their transubstantiatiō is not found expressed in the Canon of the Bible Scotus saith That neither by Scriptures nor by reason it can bee proued And the Iesuites themselues hold Ann●t Pop●s● tyr l. 1. Pro● 4. That it is not once named of the ancient Fathers and the Apostles knew not of it before the death of Christ For saith saith the Annotation vpon the Rhemes Heb. 10. annot It is by his death and resurrectiō to life againe that his body is become apt and fit in such diuine sort to bee sacrificed perpetually Neither was it heard of after the death of Christ vntill the Councell of Lateran holden in Rome vnder Pope Innocentius the third in the yeare of our Lord 1215. In the reigne of King Iohn This verity saith Scotus about Transubstantiation was declared first in the Councell of Lateran Hauing thus farre taken a view of their sacrifice without bloud being vnfit to wash away sinnes and no better then bread prophaned to an idolatrous vse and therefore altogether vnable to vphold religion and the worship of God We may boldly conclude that the Protestants relying vpon Christ haue both a sacrifice and religion whereas they relying vpon a peece of bread haue no sacrifice nor religion Neither do they altogether relye vpon their god of bread For with him as with a God not all sufficient they haue ioyned many commissioners to the remission of sinnes their Holy water Ashes Palmes Candles and such like Hallowed with this clause as it appeareth in their Pontifical that they may be to vs the saluation of body and soule Christ his sacrifice taketh away originall sinne Theirs actually therefore of greater efficacy Concerning their reall presence or god of bread Thomas Aquinus thus teacheth As the body of our Lord was once offered vpon the crosse for the debt of Originall sin so it is daily offered vpon the Altar for the debt of daily sins Concerning holy water Augustine Steu●ns thus speaketh We hallow water with salt and praiers that by the sprinckling thereof our sins may be forgiuen By this we may see that their God of bread marcheth not alone in forgiuenesse of sinnes therefore not the onely sacrifice but a sacrifice accompanied with many companions to the vpholding of religion and the worship of God which Christs sacrifice as they say is not able to do Notes of Antichrist in the Rhems Reuel 12. 2. Thes 2. annot Heb. 9.14 Thus Gentlemen you may behold Antichrist sitting in the Church of Rome attempting to draw from the true faith abrogating the dayly sacrifice and openly atchieuing desolation Attempting to draw from the true faith in denying that Christ hath taken away our sinnes in drawing vs from beleeuing the remission of sinnes confirmed vnto vs by the Oath of God and sealed with his bloud By teaching that faith in Christ is an idle apprehension of Christs iustice and a lying faith that inherent euill is inherent righteousnesse wherewith we are saued Abrogating the daily sacrifice in denying the sufficiency of Christs sacrifice in vndertaking to offer Christ in the Masse to the Father not to vs but for vs which cannot be done but by his eternall Spirit nor without his death who dyed but once for all Openly atchieuing desolation in seeking by treason to ruinate States inciting men to rebell against their Soueraigne and by plotting the ruine of Gods Church by spirituall desolation as well as temporall Therefore Gentlemen seeing by diuers markes and tokens set downe in the Rhems the Church of Rome the fulnesse of the Gentiles accomplished is become the seate of Antichrist I will say with the kingly Prophet Dauid Kisse the Sonne lest he be angry and so yee perish in the way Psalm 1. And conclude with the Councell of Ambrosius Ausbertus one of your owne Doctors The Prophet Ieremy saith O my people go forth from the middest of them and saue euery man his soule from the rage of the Lords fury For none of the elect of God can in this life go forth from the middest of that wicked citty that is from the middest of euill which that Babylon sign●fieth but by defying that they doe and by doing that they defie