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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
england_n	france_n	king_n	time_n	18,531	5	4.0048	3	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A12090	Christ, on his throne; not in popish secrets A prophecie of Christ, against his pretended presence in popish secrets; laid open in a sermon preached before his Maiestie at Wansted certaine yeares agoe, and since much inlarged, and (vpon request) preached else where. By Richard Sheldon, Doctor in Diuinitie, his Maiesties chaplaine. In the preface whereof, there is also a briefe inquirie made by him, into a late sermon, stiled, The communion of saints.	Sheldon, Richard, d. 1642?	1622 (1622)	STC 22394; ESTC S117178	50,612	74

of the said sight of him And in this respect it is that Christ saith beleeue it not hee doth not say beleeue him not beleeue not him but beleeue it not or beleeue not it It. So that it is a it a mysticall and mysterious it and manner of Christs being sacramentally personally in such Secrets and penetrals but not a hee or a him of Christs being there in humane shape Which being so that these false-prophets were to inuite the faithfull beleeuingly with faith to behould Christ to bee personally in such Secrets I hope the Papists will not denie but the same is punctually acted in their Christ in their Secrets Closets Church-arks Church-cupbords tabernacles c. Parsons was so well perswaded Parsons against Reports cap. 10. pag. 236. of the truth of this that Christ is to bee beheld and seene in the Secrets of Bread and Wine that with great ioie and confidence hee relateth out of Walsingham the answere of King Henrie the 3. of England made to King Lewis of France called the Saint For whereas King Lewis said that hee had rather heare manie Sermons then many masses King Henrie replied and said that for his part he had rather heare many masses then manie A conference betwixt King Henrie the 3. of England King Lewis called the Saint Sermons and withall yeeldeth this reason for the same that hee had rather see his friend then heare anye man though neuer so eloquently discoursing of him Christ then is to bee seene in popish penetrals with a Behould requiring faith and admiration If they should say and reply that they see him not properly that cannot bee for standing within their owne Christ in the popish Secrets v● conuersions by the force and Energie of conuersion principles that Christ is there vi conuersionis by the vertue of conuersion as my master Vasques taught in Rome I dare vndertake to shewe that in regard of the dependencie sustentation which the accidents of bread haue from the bodie of Christ whereby the substance of bread ceases to be and is turned into the bodie of Christ there is as intime So my Maister Vasquez his dictates which I haue with mee an vnion betwixt the accidents of bread and wine and Christs body as there is betwixt mans Soule and the qualities substantiall of the bodie yea in a degree though of farre inferiour excellencie of like kinde the accidents of bread and wine are sustained or sustentated if I may so speake by the bodie of Christ as the Humanitie The bodie of Christ sustames the Accidents of bread wine of Christ is sustained subsisteth by the diuine subsistence the difference onelie is one is more excellent then the other Againe in the one is supplied a naturall subsistence in the other a naturall inexistence or inherencie Now then as man in regard of outward qualities may be said to bee seen or the sonne of God may be said to be seen although Bellarmine affirmes that by consecration Christs bodie is made truelie and visibly present Bellar. lib. 1. de Miss cap. 12. ¶ Restat Salmero in vita Bellar. lib. 2. de Euchar. cap. 24. August lib. 3. de Trinit cap. 10. See Bell. lib. 1. De missa cap. 12 the Godhead the Soule or humane nature of man bee not seene as they are in themselues so likewise Christ in their doctrine may bee truly saide to bee seene in the formes of bread and wine And is it not a frequent saying with them when Christ is caried in their Processions Spectate Deus venit Behould God comes And was it not a saying of ould that they would aske of their Children whether they had respecting the eleuated Host at Masse seen God almigh tie vpon such or such a daie And doth not Bellarmine seeme to confesse that Christ may as trulie be said to bee seene in the formes of bread and wine as the Angells are seen in such formes and shapes as they take yea hee bringeth Saint Austines authoritie for the same that young Infants if they were not otherwise instructed in respect of that which is tould them concerning the diuine mysteries would thinke that Christ did when he was conuersant vpon earth appeare in the formes of bread and wine Answer 2 Secondly I answer touching Conuersation that the Pontificians cannot denie but that for their parts there is a conuersation betwixt themselues and their Christ for they are presentially with him they see him they handle him they speak to him they adore him they adorne A kind of true conuersatiō be twixt the Papists and their Christ him they lo●k him vp they carrie him about they walk to him and with him they watch with him and for him they cloath him and doe all seruices to him as to a Christ present both knowing seeing and vnderstanding well what they doe to him And further for their Christs part there present in A maine reason pretended for such corporal presence is that the popish faithfull may haue comfort thereby which cannot bee without some manner of conuersation See Iacob Suarez Thesauro quadrages ser 42. in fer 3. do pal person I hope they will not deny but that hee knoweth himselfe to be with them and in what manner hee is with them so that he heareth their prayers seeth their gestures weareth their ornaments worketh by his graces in their Soules and doth oftentimes many miraculous and prodigious effects and Cures amongst them And is not this a true manner of conuersation of such a Christ with such his Christians What is Conuersation but mutuall entercourse of Intelligent and vnderstanding Persons in actions done with knowledge and vnderstanding They vnderst and what they doe to this their Christ and I hope this their Christ knowes heares and sees what is so done by them to him and what answerably hee doeth to them When I was in Rome and pronounced an Oration in the Roman English Church vpon the burning and torturing of Maister Walter Marsh that worthie Martyr Amongst other points I remember one notable passage to wit That Christ beeing carried in a Pixe in that Procession where Master Marsh strook it downe by the handes of a Bishop their Oration taught mee thus to ●ay thereof See my Motues in the preface Christ conuerseth and visiteth in their processions in effect to wit that when Christ did visit his faithfull and make progresse amongst them then the impious and sacrilegious hands of that wicked man did violently beate and cast him downe Lo then here is a point of singular conuersation to wit visitation and progresse accknowledged in their Christ when hee is carried about in their Processions If it be here obiected that their Christ doth not speake vnto them with vocall words or sound of mouth I answer That is but one point of conuersation and the same may bee supplied by signes and some motions or gestures which the Priests make vpon him and about him aswell

but in that impression in stead of omitting those words he claps-on a large marginall Comment of certain annotations familiar with the Papists though God wot not prouing his intent And heerupon greater offense beeing taken than before and an ouerture made of calling in his books in regard of such indirect and offensiue dealing he yeelded in the end to insert by way of parenthesis for further explication these words to weet in a sacramentall and mysticall sense But yet it is to bee obserued that he doth it not without a pretty sleight for immediately after the parenthesis hee addes They make the mysticall bodie of Christ when-as hee should haue said They make vp the mysticall bodie of Christ leauing out the word vp as not agreeing to his oblique purpose intent Further I vnderstand that he being expresly required to leaue out the word onely in the sixt page towards the page 6 end therof he did it not but makes our Sauiour to speak those words Doe this in remembrance of me onely to his Apostles perhaps thereby driuing after the popish sacrificing Facite when-as it is most certain that these words Do this haue reference to the whole mysticall action both of Minister and people respectiuely of blessing taking 1. Cor. 11 eating drinking c. Thus then the Reader may obserue how the Author like the fish called Cuttle hiding it selfe with his owne Sepia suo se atramento occ●●tat ink shuffles vp and downe now putting-in the words in a sacramentall and mysticall sense now leauing them out again in one impression putting-in the words vp and onely but in others leauing them out not knowing perhaps what or whereof he affirmeth May not the Author then in all brotherly loue or if need be his Patrone for him if he haue any such the reuerend Nemo Bishop of Nullibi with him Conclamatissimus most conclamed to others Occultatissimus most hidde be desired to come out of his blank and to appear in black for the defense and instruction of his so vncertain and wauering a Client that so wee the poor Readers may vnderstand what may be the meaning and mysterie of such dubious writing With the Authors Epistle dedicatory fronted in such an vncouth manner we may bee the bolder as also with the Preface annexed thereunto in some impressions for that they both haue been so bold as to prease to the Press without any presenting at all to Authority for their allowance to be printed First may not the Authors discretion or reading bee Epist d●d liue 1. questioned for deuising the Epithets of Consummatissimus and Conclamatissimus Pontificum thereby intending to honour his Reuerend Father in God which Epithets are not so vsed to be found in Sidonius as by the Author he Sid. Apol. l. 2. ep 2. l. 7. ep 7 is cited I finde indeed in Sidonius in his lib. 2. ep 2. these words Conclamatissimo fontium the most famous of fountains and in his epist 7. lib. 7. in the inscription thereof these Domino Graeco Papa To the Lord Greek Pope which title Papa Pope though in antient times it was vsed promiscuously to Bishops yet because the Author imposeth no speciall name vpon his masked Patrone may not I with others conjecture that he intendeth for his Patron that Pope who is now onely so called per eminentiam and claimeth to bee Conclamatissimus most conclamed ouer the whole Church of Christ What spirit of meeknes is in those words of the sayd Epist ded pag. 2 Epistle Those to haue neuer tasted of the spirit of goodnes who as the Authors phrase is did cut him for his Sermon and likewise in those wherein he taxeth those with intemperate Epist to the Reader page 1 maleuolence who had said that his Sermon was called in when as as hee there glorieth it was called out But how may it iustly be said of those that they had neuer tasted of the spirit of goodnes or that they had intemperate maleuolence for that they reprooued that Sermon which was so violently suspected to fauour Papism and also to be so contrary to the allowed and approoued Copie He glorieth that his Sermon was so fast called out for my part I maruell not thereat considering how great a number of Personated and Parsonated Chameleon-like Priests in all habits and shapes all colours and fashions saue their owne doo daily spatiate in Pauls and walk through Pauls Church yard And will not such disguised Massers makers of Christs body perhaps hauing it in their The Sermon page 6. 7 bosomes or their pockets creators of their Creator be ●agre to call out such a Sermon wherein their powerfull making of Christs body ore proprio with the Priests own mouth is so plainly maintained wherein they may finde diuerse Authors some dubious some counterfet approuingly related for the maintenance of such erroneus points as to them are gratefull Heer they may reade of the barbarous and forged Epistle of Pope Pontian the counterfet Liturgies page 7. 2. i●●pr page 9. 10 Epistele to the Reader of Basil and Chrysostome the most vain and dream like forged Constitutions of Clement How gratefully will they call out and solace themselues with that Sermon wherein all those are roundly censured to goe out of the way who to shew the doctrine of that Church the Authour meaneth Rome doo blazon the liues and doctrines of particular men Will it not serue them for and in stead of an inter-lude Epist to the Reader in the Ende to call out and to reade that Sermon wherein they may finde a Minister of the Church of England praying to Angels And though hee pray in Bernards phrase who was carried away with the errour of the time yet they will begin to conceiue that the Society wherein the Minister liued is not far off from the approuing of Saint inuocation yea and of transubstantiation also in regard of what he writeth in his Sermon page 7. with such other Will-worships as doo ineuitably flowe and follow thence-from Which their conception is but a mere deception like to that their pernicious Lie now vauntingly in print that the late most entire and religious Bishop of London Iohn Doctor King died a Papist a reconciled Papist O the impudent and shamelesse fore-head of such men Posuerunt spem suam mendacium they haue made lying to bee their Isa 28. 1. 1. Tim. 3. 13. hope So they haue euer done so they yet doo proficient in peins and heerin they will if I aim not amisse do worse for Papism is well-nigh arriued ad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the height of her deception Further though it should cost them dear yet they will call out and pry into that Sermon in the Preface whereof Epist To the Reader they may finde a world of warriours such warriors as haue written against the Tridentine Synod to be branded with the choice and election of the pleasure of temporall sin What

pag. 3. Heb. 11. 25. all such warriours that haue opposed the Lady Hellen of Trent whether Royall Clerks or Laickes what all I say Louers of pleasures more than of God and yet all Pacificators Heb. 11 26. and Interimists Author-like aspicientes in remunerationem aiming at that reward which God hath promised to those that loue him O egregious such onely louers of God who endeauour to join light and darknes Christ and Belial God and Pope that is two most opposite religions It will not bee vnacceptable to them that the Author in his Epistle dedicatorie page 3 inueigheth so bitterly against Sermon-haunters wherin perhaps he wold shrowd himself by pretended opposing the opposers of Church-gouernment But may he not look further and thereby obliquely strike at our Church A practice not vnusuall heertofore to my knowledge in some indirect squinters against the doctrine and discipline of the same The Author in the same place much complaineth of a corrupted liuer Oh how sick and deadly sick would hee Epist ded pag. 4 make this famous Church to be of a corrupted liuer readie to cause the sound doctrine of our Redeemer to proue loathsome and none but scrubbers to be in request Vah the sound doctrine of our Redeemer proue loathsome Out alack none but scrubbers in request The Church of Rome I knowe what I write would buy it dearly that there were fewer of such scrubbers who haue scrubbed vp so vncessantly so faithfully the roots of her errours that the very bloud of her shame is thereby discouered and by them laid open to the view both of men and Angels And heerin I meane such handlers of controuersies preachers and lecturers as are approoued in the Church of England and allowed by Authority and to my vnderstanding the Author leuels against such his bitter and tart nick-name scrubbers Th●se phrases of the Authour which hee was required Ser. pages 1. 10 11. and 4. 5. to amend in his Sermon page 1 The three Saints page 10 The three first Saints page 11 Some are Saints by substantiall sanctitie c. and in page 4. and 5. The second Saint Are not these phrases very harsh if not dangerous in so sacred a mysterie Let them be compared with Athanasius his Creed It is not to be omitted that those words setting aside the efficacie of inspired Scripture which were required with some other to be put in the allowed Copie and for which the Author is beholding to his learned Censurer were wilfully left out in the first Impression And though they be put-in into the second Impression yet doo they alone hardly make good that Saying The preaching of L●icks can conuert no more than a good morall sentence out of Seneca Surely if such preaching or teaching as may bee His most Excellent Maiesties religious Meditations His diuine and exquisite Basili●on d●ron his other Theologicall workes Acts 8. 25. 26. ●7 28. Acts 8. 5. vsed by Kings to their Subiects Generals to their Souldiers Masters to their Families by Scholars for exercise or such as Christian Authors may deliuer in print for example the Lord Plessie Mornay and others at home bee not able to conuert more than a good morall sentence out of Seneca yet I hope the Author will not dare to denie but that the teaching or preaching of Priscilla and Aquila of Apollo of the * See I●en l. b. 3. c. 12. Doroth. in Synop. Eunuch of the Queen Candaces and of the Christians dispersed from Hierusalem did conuert more than anie the best morall sentence out of Seneca could haue done Hath the Author read in Seneca ought concerning Christ and saluation by him who thus debasing compareth the teaching of Christian doctrine though by Laicks to morall sentences fetcht out of Seneca Yet far be it from mee to allow any other teaching by Laicks then according as I haue heer expressed Should I haue written such a Sermon and haue alike intituled it The Communion of Saints I should not haue dared to taxe all the Hoste of the Lord from the daies of our Sauior for their neglect of duty in such a seruice Let vs ponder his words By how much the communion of page 21. Saints hath been neglected for from the daies of our Sauiour vntill this houre he reckons to the very time of the clocks stroke for his Sermon not one man hath been so charitable to the Saints as to bestowe one whole Sermon vpon their Communion for any thing that I can finde nor any iust Treatise onely some little expositions except onely one Schismatick who appropriates that Communion most vniustly to his own separation Thus the Author Hath he not forgotten or else he vnderstands them not Saint Austines Book de vnitate Ecclesiae his exquisite Volume de ciuitate Dei Cyprian de vnitate Ecclesiae or de simplicitate Praelatorum Gerson de vnitate ecclesiastica How many Authors in their short expositions vpon the Apostles Creed and in their Comments vpon the Epistle to the Ephesians and vpon the 17. of S. Iohn haue deliuered a great deal more substance touching this Communion of Saints in a few words than the Author hath don in this his so vne●en and vnconsonant a Sermon Could the Authour neither see nor smell in that sweet field of Doctor Field of the Church many fragrant passages touching this Argument Maruell he could not obserue Bellarmine treating after his fashion Bellar. tom 2. on the Communion of the Saints militant patient and triumphant I my self within these few years haue heard in this Church of England from the mouthes of such D. ● M. D. as the Author would perhaps haue reputed scrubbers very exquisite Sermons on this Subiect And haue not the like been done in all times when and where the gospell of Christ hath flourished To conclude pretermitting manie other points in his epistles worthie either of redargution or requiring interpretation I doe finally note how in his epistle to Pag. 2. line 26 the Reader hee promiseth thus wee shall search how farre that doctrine hee meaneth the Trid●ntine will admit re-union What reunion And may not the Authour here be aduised to thinke of his owne strength whether this bee feisible by him or no let him consider whether hee hath iudgement sufficient to resolue discretion to order ability to bring forth such a Childe hee I say who though hee hath taken libertie to haue printed in diuers things what hee hath listed hath notwithstanding after manie trauailes brought forth with a double birth so imperfect an Embryo according as in part it hath beene shewed and more might bee added More Doubts and demaundes I might haue proposed but these maie suffice the which I desire both the Authour and all courteous Readers to take no otherwise then as so many requests that the Authour would bee pleased to open and explane himselfe more fully But for so much as may concerne his pretended Conclamatissimus most Conclamed Patrone Lette him