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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
word_n	blood_n	bread_n	consecration_n	4,106	5	10.7048	5	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A03334	The first motiue of T.H. Maister of Arts, and lately minister, to suspect the integrity of his religion which was detection of falsehood in D. Humfrey, D. Field, & other learned protestants, touching the question of purgatory, and prayer for the dead. VVith his particular considerations perswading him to embrace the Catholick doctrine in theis, and other points. An appendix intituled, try before you trust. Wherein some notable vntruths of D. Field, and D. Morton are discouered.	Higgons, Theophilus, 1578?-1659.	1609 (1609)	STC 13454; ESTC S104083	165,029	276

not be but finite and seeing it hath no personall subsistence of it owne but that of the Sonne of God communicated vnto it which is infinite and without limitation it can not be denied to haue an infinite subsistence and to subsist in an incomprehensible and illimited sort and consequently euery where Thus then the body of Christ secundum esse naturale is contayned in one place but secundum esse personale may rightly be sayd to be euery where So he and then he glorieth of the facility to reconcile all the assertions of your Diuines touching this part of Christian faith to stopp the mouths of your pratling aduersaries c. Truly the Geneuians themselues who excell in the art of * See D. Bancrofts Suruay pag. 195. reconciliation may yeald the buckler vnto him 5. But yet he hath fayled exceedingly in two poynts FIRST in saying that there is no place where the body of Christ is not vnited personally vnto that God who is euery where and that it doth subsist euery where c. For though the diuine Person wherein the humane nature subsisteth be euery where yet the humane nature subsisteth therein finitely and in one determinate place the vnion it self being a created thing You may take a familiar example to illustrate this poynt for your more exact comprehension thereof tota in tato tota in qualibes parte So the whole diuinity of Christ assumed the humanity The soule of man is euery where in the body and is not diuided in quantity but hath different operations according to the disposition of the organicall parts wherein and whereby she exerciseth hir functions Now though it be indiuisibly in all the parts of man the head and feete being vnited vnto the same soule yet the head is not vnited vnto the soule in the feete nor the feere vnto the soule in the head howbeit she is the same equally impartibly in both Likewise the similitude holdeth in this case For the diuine Person is essentially present in all places alike as much without heauen as within but yet to say that the body of Christ hath vnion with his person in all places because it is vnited vnto that which filleth all places it is an heresy which the Doctours falsehood hath cast him into as you may sensibly perceiue 6. The SECOND errour is notorious viz. the humane nature of Christ may rightly be SAYD to be euery where in asmuch as it is vnited personally vnto that which is euery where For it is a knowen infallible maxime in your schooles that by virtue of the personall vnion in Christ the proprieties of the diuine nature are attributed vnto the Person in concrete viz GOD and MAN not vnto the humane * quando ●a quae sunt propria diuina natura non possūt participari ab humanā c. See S. Thomas p. 3. q. 16. art 5. ad tertium nature in abstracte viz. vnto the manhood For as we may say truly that GOD suffered but not the Luther sayth that diuinitas passa est GODHEAD and MAN raised vp Lazarus but not the MANHOOD so in regard of the personall vnion we may truly say that the Man Christ is euery where but not the manhood And therefore in this poynt also your learned Doctour hath abused you with a pseudotheologicall conclusion 7. This shall suffice briefly concerning the matter of Vbiquity and no doubt when he hath scanned the doctrine of the SACRAMENT but his reconciliation therein will be proportionable vnto his deuice in this And that you may be furnished to expect his skill therein I will prepare some obseruations for your better direction in this important matter 8. To this end you must conceiue how your Euangelicks differ from the Catholicks and from themselues also in this issue The CATHOLICKS teach with one consent that after the words of consecration This is my body 1. Transubst This is my bloud there is the true reall body and bloud of Christ contayned vnder the similitude of bread and wyne For benedictious etiam natura mutatur by the benediction the nature it self is chandged As the word of Christ can make something of nothing De mysterijs init cap. 9. 2. Consubst so it is able to turne one thing into an other as S. Ambrose doth perspicuously and irrefragably deliuer vnto vs touching this sacred transelementation 9. The LVTHERANS teach that in the Sacrament there is the true reall body and bloud of Christ together with or vnder the bread Sir Th. More and wine A good child was Luther that would not eate his flesh without bread for feare of breeding wormes in his belly 10. The SACRAMENTARIES so stiled by Luther and you may not forget it because the Doctour sayth that some mēs malice called them so haue many idle and base interpretations of this mystery The Sacramentary sect hath now six heades as I take it sayth M. Luther borne in one yeare See Fabric in loc com Luth. part 5. pag. 48. it is a wonderfull spiritt that so dissenteth from himself But the fayrest and best exposition which any Sacramentary hath made is this viz. the body of Christ is truly and really exhibited vnto vs in the Sacrament to be participated onely by a true and a liuely faith This is the proper doctrine of Iohn Caluin whereby he would seeme to speake more magnifically then Zwinglius and the rest Howbeit they and he concurre absolutely in two poynts wherein they all differ from the Catholicks and from M. Luther himself FIRST that Christ is not otherwise in the Eucharist then by a sacramentall vnion of the thing signified in and with the signe SECONDLY that he can not be participated there otherwise then by the act of faith and consequently the faithfull onely do eate his body and drink his bloud in the holy communion This also is the doctrine generally of your English Church See M. Rogers in his Cathol doctr pag. 178. 11. Now whether your learned Doctour can possibly excogitate or scanne out any reconciliation betwixt the Lutherans and Sacramentaries in this matter you may informe your self by him and vse him as the liuing commentary of his dead letter Meane while three reasons do very strongly perswade yea assure me that their difference herein is not capable of any reconciliation My FIRST reason is deriued from M. LVTHER writing thus vnto his friend See Fabricius in loc com Luth. part 5. pag. 49. Fabric ibid The opinion of Zwinglius and Oecolampadius spreadeth it self farr and hath diuers sects within it self But thou if thou regardest my counsayle shalt fly it as the pestilence for it is blasphemous against the word of Christ and against our faith 12. To the same effect he enditeth a letter vnto an other friend and sayeth Vnlesse I knew the wrath of God and saw the experience of it I could neuer haue bene perswaded that so many and so great men could be seduced by such

may obserue 4. remarqueable poynts in all which the Doctours craft redoundeth vnto his owne losse 1. First he sayth that Gerson reporteth sundry lewd assertions preiudiciall to the states of Kings and Princes which the Councell of Constance could not be induced to condemne c. And hereupon he protesteth that he hath no hope of a Reformation by a Councell 2. Secondly he sayth that THEY made no stay to condemne the positions of VVickliffe and Husse 3. Thirdly he sayth that they condemned the positions of Wickliffe and Husse seeming to derogate from the state of the Clergy 4. Fourthly he sayth that they condemned the sayd positions though many of them might carry a good and Catholick sense if they might haue found a fauourable construction 3. In all theis propositions there is nothing els but subtility and circumuention as you shall perceiue by theis particulars ensuing which I obserued long since and will now communicate vnto you for your instruction because I know that your good nature is much abused by theis pretenses vnto the eminent perdition of your soule 4. Concerning the FIRST you must vnderstand that amongst many scandalous and erroneus assertions as well in faith as in manners his was presented vnto the Councell of Constance viz. Euery tyrant may and ought to be lawfully Sess 15. and meriteriously slayn by any of his vassalls or subiects by deceipt flattery or adulation Notwithstanding any oath or cōfederation made with him and without expectation of sentence or mandate from any iudge whatsoeuer This assertion was condemned by the Councell as hereticall and * In the place cited by D. Field Gerson himself setteth downe the Councells definition touching this matter wishing more ouer that it had bene prosecuted more particularly for the better satisfaction of himself and others who did instantly desire the same Then he goeth farther cōplayning of the peruerse humours which raigned in some men to the disturbation of the tranquillity of the Church 5. But what aduantadge can D. Field gayn from Gersons improbation of the aforesayd lewd assertions preiudiciall to the states of Kings and Princes c. Why doth he presse the authority of Gerson whose medicine he knoweth to be very sharpe against the disease of all such Princes as by the infection of hereticks are seduced from the integrity of the Catholick faith I take no pleasure in the mention thereof for I am and shall be carefull in all things to decline the exasperation of the State But now in this case when by sinister and intolerable deprauations D. Field will thus endeauour to extort a patronadge for his cause by wresting Catholick authours out of the Catholicks hands and by clayming interest in GERSON and others who hated our Reformation euen with a perfect hatred this iniury can not be repelled nor this collusion displayed without a simple and syncere narration of their iudgements Wherefore as S. Paule maketh a good plea for his imprudency as he censured himself saying vet me coegistis 2. Cor. 12. you haue compelled me vnto it so I doubt not but mine offence if it be any shall be excused and mitigated since it proceedeth from that defence which doth ineuitably force me vnto the same 6. Behold now the assertion and monition of this VVORTHY GVIDE Part. 4. Decom Considerat cōtra adulatores Principum Euery Christian King and Prince must take heed before all things least that by euill information or by any other meanes he fall into errours repugnant vnto our holy faith and wholesome doctrine that he may iustify himself in all his doings and that he may appeare wise howsoeuer he be a great sinner by humane frailety For there is no sinne that he can committ which maketh any King or Prince so displeasing vnto God and so infamous vnto the world euen vnto persecution by fire and sword c. And to this end the lawes Ecclesiasticall and ciuill do conduce 7. I leaue it vnto the conscience of all Readers to intertayn such a conceipt of theis things as their owne discretion shall suggest and so I proceed vnto a farther and more waighty consideration 8. If the Reformation which Gerson wished did consist onely or principally or at all in the redresse of sondry lewd assertions preiudiciall to the state of Kings and Princes c. then it is most certayn that the Protestants haue not effectuated his desire For their positions are execrable and their practises are odious in this kind as their owne seditious writings and as the perturbations of many common wealths do testify by a bitter and wofull experience and for a copious illustration of this point I remitt you vnto the learned * Of P. R. against Tho. Morton pag. 38. 39. c. pag. 122 123. c. Treatise tending to Mitigation where this matter is excellently discussed 8. Notwithstanding least I should be too injurious vnto myself by passing ouer this matter wholly in silence I will acquaynt you with some obseruations which as I conceiue are of very speciall importance For I beseech you who are the most eminent progenitours of your ghospel Are not VVickliffe and after him Husse and after him Luther and then Zuinglius and finally Caluin Are not they the chief instruments as you esteeme them of God raised by him for the purgation of the Church 9. The opinions of VVickliffe herein are most desperate See Cōcil Constant Sess 8. Artic VVickliffe 15. 17. namely No man is a Bishopp or Prelate or temporall Lord while he is in mortall sinne Agayn The people may at their owne arbitrement correct their Lords when they offend Theis are lewd assertions indeed and theis were condemned by the Church Hence issued rebellions and insurrections hence treason and complotments of seditious people against their soueraigne Prince See Stow in Henry 5. as the tumultuations of Sir Iohn Oldcastle and others may witnesse vnto vs. 11. As for Iohn Husse I need not say much of him VVickleffi discipulum possis agnoscere such pernitious doctrines as he sucked out of VVickliffe he propounded vnto the people and hence came the miserable euisceration of the Bohemian state I come therefore vnto Luther whose bloudy barbarous heart was the center whence treasons warres and plentifull effusion of bloud in later yeares hath proceeded to the vnrecompensable dammage of the Christian world Will you know the reason why the Protestants rebelled against CHARLES the fift a Prince of sweet and amiable disposition Iohn Sleydan shall yeald it vnto you in theis words Quia Caesar religioni viz. Commētar l. 18. Lutheranae eiusque libertati moliebatur exitium causam prabebat cur ipsum oppugnarent bona conscientia they had just reason to oppugne Caesar with good conscience because he laboured to extinguish the ghospell and to hinder the liberty thereof In Galat. c. 5. v. 12. Will you know the resolution of Luther himself Benedictus dies in quo ista videre licet c. Blessed