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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
body_n	nature_n	soul_n	unite_v	6,882	5	9.6339	5	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A33770	Theophilus and Philodoxus, or, Several conferences between two friends the one a true son of the Church of England, the other faln off to the Church of Rome, concerning 1. praier in an unknown tongue, 2. the half communion, 3. the worshipping of images, 4. the invocation of saints / by Gilbert Coles.	Coles, Gilbert, 1617-1676.	1674 (1674)	Wing C5085; ESTC R27900	233,018	224

of Prague no longer to neglect or be content without the Communion of the Cup without which they could not be saved and so multitudes were promted to receive in both kinds and importunate with the Council of Basil to have it allow'd Many Heretics as he saith rejoicing that they had found an Article grounded upon Scripture whereby either the ignorance or impiety of the Church of Rome might be discover'd I have given in this Story to shew of how great consequence in the judgment of the Bohemians this Text was to prove even the necessity of receiving the Sacrament in both kinds and therefore let me hear your Answer Phil. Bellarmin takes notice of all these Circumstances and gives three Answers to that Text Except ye eat the flesh c. His first Answer is this a Lib. 4. De Sacram Euch. c. 25. vim hujus praecepti in re quae sumitur non in modo sunendi consistere Sumuntur tam corpus quam sanguis sub qualibet specie The weight of this Precept doth lie in the receiving the flesh and blood of Christ and not in the manner of receiving it Now the body and blood of Christ are truly receiv'd in either kind whole Christ being communicated in the bread as also in the Cup and therefore the People are not depriv'd of the vertue of the Sacrament and shall live by it Theoph. The Text expresly speaks of drinking his Blood and that you cannot pretend to do by receiving and eating his Flesh only in the Sacrament altho his Blood and Soul be there also according to your Opinion by concomitancy Of which we shall say more hereafter Phil. If you stand so much upon the letter of the Text which seems to imply the receiving of Christs Flesh and Blood distinctly one by eating and the other by drinking then we answer ou another way That in Holy Scripture many times b In Script conjunctio accipitur pro disjunctiva the copulative is put for a disjunctive as when Peter said to the impotent Man at Solomons Porch Acts 3. 6. Silver and Gold have I none the meaning is he had neither Silver nor Gold for either would have suffic'd for an Alms. And if the Text be so Interpreted it will not hurt us Except ye eat the flesh of the Son of Man or drink his blood c. Theoph. This is to make of Gods Word a Nose of Wax to put the Holy Scripture out of Joint to help a broken Cause This way would serve a Jesuit in another case of Conscience Is any one scrupulous of rebelling against his Prince The Father will satisfie him with that of Solomon Fear God or honor the King if you do one you may omit the other But what God hath join'd let not Man put asunder saith our Blessed Savior Never turn a Copulative into a Disjunctive Phil. Well If these two Answers do not please Bellarmin will sit you with a third There are many Precepts in Holy Scripture which are given to all and yet are design'd to be observ'd only by some as that Blessing upon Mankind at first Encrease and multiply and yet all Men are not oblig'd to Marry and get Children And so this saying of our Savior If ye eat not the flesh of the Son of Man c. it is spoken to the Church Universal and yet if observ'd by some it sufficeth The Priest taking the Sacrament in both kinds shall convey Life thro Christ unto his whole Church Theoph. This Answer is not unlike the two former if twisted together all are not worth a rush they only publish to the World the Objection is unanswerable and so rather then they would be silent they would put their Ciphers together without one tittle of sense and reason to make them significant Phil. This is a quick way to answer an Argument or Reply by saying it is insignificant and so dismiss it Theoph. If I omit any thing that is material I desire no favor I know I shall hear of it with both Ears for those of your side are used to give no Quarter Mean while I will follow my intended course and shew in the next place how your half Communion is against the end of Christs Instituting the Sacrament Phil. Christ instituted these Holy Mysteries to confer Grace to the worthy Receivers to feed them with the Celestial Food of his pretious Body and Blood to convey unto their Souls remission of sins So much the words of Institution imply Take eat This is my Body which is given for you and drink ye all of this for this is my Blood of the New Testament which was shed for many for remission of sins Now all this is communicated as well under one kind as under both for whole Christ his Body and Blood and his Divinity is exhibited under the Species of Bread For Christ expresly saith It is my Body and if so it is his Blood and Life and Divine Nature also For Christ now liveth for ever and the Union between his Soul and Body is indissoluble wheresoever one is the other must be by a necessary concomitancy And then for the God-head of Christ since the great Mystery of his Incarnation that can never be separated from the humane Soul and Body which he assumed into one Person and subsistence with Himself So the Council of Trent hath determin'd a Sess 13 c. 3. Statim post Consecrationem verum Domini nostri corpus verumque sang una cum Divinit existere sub specie panis vini c. Immediatly after the Consecration the very Body and Blood of our Lord do exist under the Species of Bread and wine together with his Soul and Divinity The Body indeed subsists under the Species of Bread and the Blood under the Species of Wine by vertue of the words of Consecration but by virtue of a Natural Connexion whereby the parts of Christs humane Nature are since his Resurrection for ever inseparably united under the Species of Bread there is likewise the Blood of Christ and under the Species of Wine his Body and his Soul under both as also his Divinity by reason of the Hypostatical Vnion And therefore the Council concludes b Veriss est tantundem sub alterutra specie atque sub utraque contineri totus integer Christus That as much is contain'd under either Species as under both even whole Christ intirely Theoph. This is a new Model of Divinity which was about two hundred Years in fashioning and preparing by their sworn Servants the School-men for the Fathers of Trent to make use of to under-prop the declining State of the Church of Rome But I pray tell me Why did our Blessed Savior so distinctly say of the Bread This is my Body and of the Cup This is my Blood c. if in either kind both Body and Blood are included and receiv'd Phil. The Council as you have heard before answers this exactly a Ibid. Corpus

est c. We must acknowledg that the dead do not know the things that are don upon Earth I shall give you a full account of this Book hereafter Next for S t Jerome Bellarmin saith he seems to say as much in his Book against Vigilantius where in truth the Father doth assert of the evil Angels That they wander far and wide thro-out the World and by their celerity are every where present But we must of necessity understand him only in a comparative sense their agility and swiftness makes them instantly to pass from place to place whereas gross Bodies required a slow and successive motion but Ubiquity and Omnipresence is an Attribute of God Incommunicable to a Creature Again These evil Angels may be conceiv'd present in all places by their numbers and multitude not by their individual persons Phil. But i Si Agnus est ubique ergo hi qui cum to sunt ubique sunt S t Jerome in that Book argues fully for the ubiquity of the Saints in Heaven because it is written of them That they follow the Lamb whither soever be goeth Rev. 14. 4. And if the Lamb be every where present therefore they that are with him Theoph. This Argument cannot hold for then much more the human Nature and Body of Christ united unto the Divine Nature should be omnipresent which I know none to assert and therefore S t Augustins Interpretation of that place is this k Lib. de Sancta Virginit c. 27. Quid est eum sequi nisi imitari To follow him is to imitate him not as he is the only Son of God by whom all things were made but as he is the Son of Man giving us an example of all things necessary to be sollowed Bellarmin knew well the Invalidity of S t Jeromes consequence and therefore did not urge it for an Argument Phil. But that you love to contradict and spin out your Discourse you need not have perplex'd your self and me with these Answers For you know Bellarmine approves of neither of these two ways of the Saints knowledg in Heaven Because saith he celerity cannot suffice but true ubiquity is requir'd to hear all the Praiers that shall be made to a Saint perhaps in all places of the World at the same time And again he saith That neither Angels nor Saints in Heaven altho they were present with us can naturally know our mental Praiers Theoph. We account these to be substantial Arguments against the Invocation of Saints and Angels because they cannot be every where present to hear Praiers made from all parts and because they know not our thoughts and mental Praiers Phil. But these are answer'd by the the two next ways he proposeth and approveth of the Saints comprehension and knowledg One is l Sanctos in Deo omnia videre quae ad ipsos aliquo modo tertinent That the Saints do sec all things in God that concerns them even from the first instant of their blessedness Theoph. I pray tell me why doth the Cardinal following Aquinas and other School-men put in that tearm of Limitation In the Face of God they see and know all things that concern them We know all things are in God and in him represented as in a Glass and Mirror and therefore Pope Gregory the Great asks the Question m Quid est quod ibi nesciant ubi scientem omnia sciunt What can they be ignorant of who know him that knoweth all things And therefore In speculo Trinitatis as the Schools speak in the Beatifical Vision one would think all things should be manifest to the Saints and Angels and not only such things as concern them Phil. The reason is plain God is Speculum voluntarium such a Glass as represents according to his good pleasure and what he thinks meet unto those who have the happiness to see his Face And therefore the Angels who alwaies behold the Face of God yet know not all things not the day of Judgment not the Mystery of Christs Incarnation and Mans Redemtion not the calling of the Gentiles c. until they learn'd these things by the Preaching of the Gospel amidst the Congregation of the Faithful so saith S t Paul Ephes 3. 10. To the end that now unto Principalities and Powers in Heavenly places might be known by the Church the manifold Wisdom of God Theoph. Your Answer is rational and excellently serves my purpose Such as see the Face of God do not in that Beatifical Vision see and know all things but only such things as pleaseth him to revele unto them And therefore the fourth Opinion which Bellarmin mentions was That God doth revele unto the Saints in every instant such Particulars as concern them and so when Praiers are made unto them the Lord makes the Blessed Saints to know and hear their Praiers by particular Revelation Hereupon I demand how this is prov'd That it is the good pleasure of God constantly to revele unto the Saints whatsoever doth concern them or all the Praiers that are made unto them Phil. I do not find the Cardinal attemts to prove this because he had reason to take it for granted Theoph. Or rather because he had no proof to offer and in truth he doth not so well approve this way of particular Revelation from God to the Saints because as he argues well n Si indigerent Sancti novâ revelatione Ecclesia non diceret omnibus Sanctis Orate pro nobis sed peteret aliquando à Deo ut eis revelaret preces nostras If the Saints know our Praiers which we make to them by Revelation from God we should not so constantly say to them Pray for us but rather somtimes beseech Almighty God that he would please to revele our Praiers to those Saints we Invocate Phil. He prefers that Opinion as most profitable That the Saints in Glory alwaies standing in the presence of God and beholding his Face do in that Beatificall Vision behold all things which rela●e unto them and need no particular Revelation and therefore in the Vision of God they know and hear the Praiers that are made unto them even from the first instant of their Beatitude Theoph. And so three waies Bellarmin doth not approve whereby the Saints and Angels are concern'd to know our state and hear our Praiers Now the fourth which he sticks too That from the first instant of their happiness all things which concern them are manifest and revel'd unto them This cannot be true for then the Saints must know when they shall reassume their Bodies which certainly concerns them and so by consequence They must know the Day of the general Resurrection and of Judgment which we deny They must also know all the Praiers that shall be made to them unto the Worlds end and so by consequence the end of the World So must the Angels from the beginning know the Praiers that shall be made to them the laps'd state of

Stories and Fables whereof the Reader may give himself an account in reading the History of that Council given by Binius in his 5 th Tome and there they pretend to shew how the former Council of Constantinople did impose upon many of the Bishops then present by corrupting Books and Testimonies and forcing their Votes to concur with them and this by the confession forsooth of those who had recanted and now sate in this Council to condemn and pronounce the other Accursed In the sixth Session they come close to the Point and examine the definition of that Conventicle as they are pleased to call it against Images but not in the usual way of Councils by debating particulars among them but referring all to a malapert Deacon one Epiphanius The Representative of the Arch-Bishop of Sardinia and he answers every Paragraph with Exclamation and Railing as the impartial Reader may observe To give one Instance the Council of Constantinople instead of the Picture of Christ sends us to the Holy Sacrament of the Lords Supper in commemoration of Christ and his Passion and calls the Eucharist Christ Image wherein he was best represented to his Church Here the Deacon wonderfully insults and triumphs over them and calls this fancy of theirs a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 An extreme apoplectical Madness He declares unto all the World That never any of the Apostles or Fathers of the Church before them call'd the Holy Sacrament an Image Now when we shall consider that the use of Images and Pictures is chiefly for representation and that in the Sacrament Christs death is represented and himself commemorated this Assertion of the former Council might have well pass'd without such an outragious Censure and yet withal to see how confident men will soon be over-taken in their presumtions we read in Baronius that great Darling of the Church of Rome an account given of one Stephanus a Confessor and Martyr for Images who expostulating with Leo Isaurus for his Image-breaking b Bar. Tom. 9. Anno 765. num 9. Audi corp sang Christi Antitypa proscrib ab Ecclesiâ ut quae Imag. veram fig. tenent quae adoramus c. bids him likewise if he thought good proscribe the Antitypes of Christs Body and Blood which contain'd the true Image and Figure of Christ and were also worshipped That which was memorable in Stephanus to call the Eucharist The Image of Christ in the Council of Constantinople was abominable so partial are Men who swerve from Truth they have Mens Persons and Arguments in admiration or contemt meerly for the advantage of their Cause however the insolent Deacon was no tell-troth in saying The Council had no president for their Assertion when Stephanus one of his Martyrs for Images had before asserted the same Now the Council of Constantinople which this Deacon under the Patronage of the Council of Nice fain would baffle into a Conventicle as far as we can discern by their Definition which their Adversaries have set forth only to be confuted we given them thanks for it this Council I say designs in the Definition to lead Men from sensible things unto Spiritual shewing that in this World we must walk by Faith not by sight and if we have known Christ after the Flesh from henceforth to know him so no more That Christians thoughts should not be drawn outward and distracted with visible representations from Spiritual intendments They quote a saying of Gregory Nazianzen c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. It is an injury to have our Faith in colours not in the Heart And he adds That Picture which is engraven in the depth of the Heart is amiable to me Pictures made in colours will wash away They quote Chrysostom saying d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. We enjoy the presence of the Saints in glory by their Writings having the Images not of their Bodies but of their Souls for those things which were done by them are the representations of their noble mind They quote a saying of Amphilochius Bishop of Ieonium e We take no care to represent in Tables the fleshly visage of the Saints by colours but to imitate their virtuous conversation We 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. have no need of Pictures They shew how Eusebius Pamphilus when Consiantia Augusta desired him to send an Image of Christ to her disswaded her from it What Image saith he would you have of his God-bead that 's impossible no man hath seen God at any time of his Man-hood We believe the humane Nature of Christ to be glorified and mortality swallowed up in life and how shall we express his Glorious Body with liveless colours and shadows The Disciples being in the Mount could not behold his transfigur'd Body whilst he was in the Flesh much less can we now represent or beh●ld him after his Ascension into the highest Heavens Other Testimonies they bring but the Deacon excepts against them as spurious but these he allows as legitimate and sets himself to answer them but with very little satisfaction to the Reader Now I pray judg whether these are not more significant Testimonies against Images then the Council of Nice or any others yet have produc'd for them Now the determination of the Council of Constantinople after their confession of Faith upon the whole matter is this a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. We unanimously determin That every Image of whatsoever matter or colour made by the wicked Art of Painters or Carvers be cast out of Christian Churches as alien and abominable And in the next words they condemn the Art of Carving or Painting as an ungodly and wicked Profession and forbid every one to keep a Picture in his House The Definition of the Council of Nice follows in the seventh Action After profession of the Faith of the six general Councils before them and Anathema's denounc'd against Heresies and Heretics they declare to hold uncorrupt all Traditions of the Church written and unwritten b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. whereof they say One Tradition is the making of Images suited to the History of the Gospel for confirmation of the Faith of Christs taking flesh and therefore say they With all diligence and exactness we define That Images of the Life-giving Cross and of Christ and of the Virgin Mary and of the blessed Angels and all the Saints shall be set up in Churches and Houses and High-ways and wrought in Copes and Vestments because the oftner these Images are seen the more they bring into remembrance and imitation such as are represented by them c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. We also Decree To give Honor Salvation and Adoration to these Images not that true worship of Latria which belongs only to the Divine Nature but as to the Image of the Cross and to the Holy Gospels and that the Oblations of Incense and Tapers should be made for their honor And in the