Selected quad for the lemma: blood_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
blood_n	body_n	bread_n	transubstantiation_n	7,578	5	11.1962	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A30630	An essay upon reason, and the nature of spirits by Richard Burthogge ...	Burthogge, Richard, 1638?-ca. 1700.	1694 (1694)	Wing B6150; ESTC R1885	119,896	286

to the things expressed and signified by them The former may be term'd Verbal the latter real sense or perhaps to speak more properly the former may be called the sense or meaning of the words the latter the conception the notion or the Idea of the Thing Should a Roman Catholick tell me he means by Transubstantiation that a real and substantial mutation of the Elements of Bread and Wine is made in the Holy Sacrament into the very Body and Blood of Christ but yet so that notwithstanding this mutation the Species or Accidents of Bread and Wine do still remain to affect our senses 'T is possible I may conceive the sense and meaning of the several words he uses and also apprehend what it is he would have me believe when yet at the same time I cannot apprehend that such a thing can really be since I see a plain contradiction it should it being equally impossible to make a Conception that is to frame a coherent consistent Notion or Idea of the thing he means and make all the parts of it to hang together as to make one of a circular square or of a Triangular Girole Ecquem says Cotta in Cicero l. 3. de Nat. Deorum pag. 129. tam amentem esse putas qui illud quo Vescatur deum credat esse A Distinction then there is and that a remarkable one too between the verbal and real meaning of words which to set out more fully I will show First The the Occasion and Rise of it and then Secondly The Use and Benefit of it First then this distinction Arises from the Imperfection and Inadequacy of Human Knowledge we Knowing little of things but under words and words being immediately the signs but of our Conceptions which are always short and narrow and too often indistinct and confused Now if the sentiments we have according to the Vulgar and Ordinary way of conceiving which is but general and confused do cohere and hang together when one of them is affirmed or spoken of another so that the Notions are compossible in common acceptation we call it sense though really the things themselves for which those words are understood to stand be Incompossible and repugnant each to other and therefore indeed it is Nonsense This is to be better understood in Examples Such Propositions as these that Colours even as to their Images are in the Objects in which they do appear that Odours are in the things smelled that Sapors are in the things that are tasted these and the like Assertions are not commonly understood or said to be Nonsense because Knowing in the general and confusedly what is meant by colour what by Odor and what by Sapor as likewise what is meant by the thing seen by the thing that is tasted and by the thing which is smelled nothing appears in those confused general Notions which we have to hinder us from thinking that Colours Sapors and Odours do as really Inhere in those external objects as they seem to do And yet to a Person that hath distinct real and just conceptions of the several subjects and predicates in those propositions it is evident that 't is as gross and palpable Nonsense to affirm that Colours Sapors Odours and other Accidents which are but Phaenomena and Intentional beings do really exist in the Subjects where they seem to be as to say that there are Notions and Cogitations in a Wall in a Figg or in a Rose than which there cannot be a greater Bull or absurdity The Usefulness of this distinction is greater than most will think since from the want of making or of observing it it comes to pass that so many do run into great mistakes and errours in their discourses Do skirmish one with another to no purpose and without end and often do differ from themselves as much as each from other For few there are that do fix and settle even the verbal Sense of words which often have a doubleness of meaning and then are called Ambiguous and fewer that do think of the real without which yet they can never come to any certainty so that as Mr. Hobbs has ingeniously said words that are Wise Mens Counters become Fools Mony The meaning of words as well the verbal as the real is called Sense because the Perception of it ought to be as Clear and distinct and as steady and fixt as that of Sense is For words to be understood as they ought must have their meanings be as clearly and distinctly perceived by the mind as objects of Sense when they are Seen or Heard or Tasted or Smelled are by the Senses SECT II All Falsity is not Nonsense but all impossible Falsity is Repugnance in the mind to yield assent to propositions that are Nonsence Whence it arises Of Enthusiasm as it is a Kind of Nonsence What Enthusiasm is The distributions of it Examples of the several Kinds of Enthusiasm out of Dr. Fludd and in the Magick Aphorisms of the Rosy-crusians That Enthusiasts when they seem to understand one another do so by Sympathy only and not by way of Apprehension and Judgment How this may be set out in a story very Remarkable I Have spoken of Sense and Nonsense in the general but toward a further clearing of the Notions of them and especially that of the latter it must be observed that falsity and Nonsence are not Synonimous terms For all Falsity is not Nonsense that is every Proposition that is false is not also Nonsensical for many things are possible that are not Actual and therefore many propositions that are not actually true might have been or may hereafter be so and as what is true is Sense so Sense is compossibility not actuality not that only which at present is true but whatever is any wise possible to be so But though all Falsity is not Nonsense all impossible Falsity is I mean every proposition is Nonsense that is false to that degree that it is impossible absolutely impossible it should be true for no proposition is absolutely impossible to be true but that which implies contradiction and that which implies a contradiction must needs be Nonsense since the Understanding cannot frame any Notion or Idea of it and so cannot make any real sense of the words that compose it Contradiction in Terms is plain or gross Nonsense called a Bull in English or an Absurdity and where the terms in common acceptation are not Contradictory yet if the thing they are designed to express do really imply a Contradiction the propositions though Verbal Sense are really Nonsense as in the Instances above Observe again that there is in the mind a certain sensible Reluctance to give assent to Propositions that are Incongruous and really Nonsensical for whoever Attends to what does pass within himself will be Conscious of a Pain as it were of dislocation upon a serious predication of Abstracts one of another as when he says goodness is Justice or of Contraries as when he affirms love

must have Bodies tho' Glorious and Spiritual Bodies In fine that Spirits are Incorporeal Beings in this sense that they have not such Gross Elementary Bodies as we have of Flesh and Blood and ●ones doe's not ●nfer that they are so in every sense of that word especially if we Consider that as the Apostle assures us there may be Spiritual Bodies and there Appears not any Incoherence in this that Spirits should have Spiritual Bodies Besides the Understanding it self that unto sense is an Inorganical Immaterial Faculty is not Absolutely so but has the Animal Spirits for an Organ since as these are Disposed and Textured well or ill even so the Exercises of that noble power are either right or depraved and from the differences in these Spirits do come the differences of Wits which are many Ay possibly those Animal Spirits or something that resembles them may compose the Body which accompanies the departing Soul for that some kind of Body does which in the Greek is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Learned Origen has told us L. 2. Contra Celsum which Body he also says is that the Separated Soul is used to appear in but as to this I shall offer something hereafter By this Discourse it is Evident against Mr. Hobbs and others of the Sadducean Opinion that Spirits in their own Nature are Real and Subsistent Beings and not meerly Powers or Operations and Actions tho at the same time it must be acknowledged that in the Language of the Scripture such Active and Directive Qualities as are Intelligible only and do not come directly within the Cognizance of the sense are called Spirits thus we read of a Spirit of Government and of Prophecy that was first upon Moses and afterward imparted to the 70 Elders Numb 11. of a Spirit of Wisdom Deut. 4.9 of the Spirit of Understanding the Spirit of Counsel and Might the Spirit of Knowledge and of the Fear of the Lord Isa 11.2 Ay that vexatious Distemper that afflicted Saul and that seems to have been nothing else but melancholly is called an Evil Spirit from the Lord 1 Sam. 16.14 and in Luke 13.11 12. we read of a Spirit of Infirmity But tho' Spirit in the Holy Scriptures is often taken in the instanced sense and that the Name of Angel is a Name of Office rather than of Nature yet it is certain that Angels are represented in those Sacred Writings as Real subsisting Beings all as real and subsisting as men themselves are if the ascribing to them the like Affections Offices and Personal Operations that Men have and do execute and exert can prove them so SECT II. That there are Spirits proved by General Tradition Mr. Hobb's Answer to this Argument shewed to be but an Evasion from the Evangelists Matthew and Mark c. AND this reminds me of the Second Point I have proposed to Discourse on in relation to Spirits and that is their Existence or Being wherein I shall endeavour to make it manifest that really there are such Subsistent intellectual Beings as are incorporated but invisible which commonly we call Spirits so that the Names of Spirits both of the Good ones as Raphael Gabriel c. And of the Evil ones as Belzebub c. are Names of Substances or Persons and not of Qualities only ay are proper and not as Mr. Hobbs tells us the name of Sathan and Devil is only Appellative Names The first Argument that I will use to Evidence that there are Spirits shall be taken from the General Tradition of the World it being received among all Nations as well the Civilized as the Barbarous and among all Philosophers except the Epicureans the Ancient and the Modern and some Peripateticks and to me it is very unintelligible how such a Sentiment should obtain so generally if it had not some foundation of Truth for who should spread the Opinion to such an extent and what should make it to take Mr. Hobbs himself acknowledges it a truth that the belief of Spirits was very general all the World over only he has a way which is peculiar to him of avoiding the Cogency and Force of the Argument and therefore I will here consider what he says It is true says he ' that the Heathens and all the Nations of the World have acknowledged that there be Spirits which for the most part they hold to be incorporeal whereby it may be thought that a man by natural Reason may arrive without the Scriptures to the knowledge of this that Spirits are but the erroneous Collection thereof by the Heathens may proceed as I have said before from the ignorance of the Cause of Ghosts and Fantoms and such other Apparitions And from thence had the Grecians their number of Gods their number of Demons good or bad and for every Man his Genius which is not the acknowledging of this truth that Spirits are but a false Opinion concerning the force of Imagination Thus Mr. Hobbs in his Treatise of Human Nature Ch. 11. S. 6. wherein he plainly Affirms that Spirits and Ghosts are meer Fantomes or Effects of the Imagination a conceit in which he seems to have the Concurrence of Seneca for this Philosopher Epist 24. tells us as Mr. Hobbs doe's Nemo tam Puer est ut Cerberum timeat Tenebras LARVARUM habitum nudis ossibus Cohaerentium This Notion of Spirits that Mr. Hobbs Insinuates Reminds me of Another that a Person whom I knew and who was Reputed not of the Wisest had of them for being Asked what he thought a Spirit was He Answered that it was the Shadow of Concscience and further Demanded concerning a Good Angel what that was He Replied a Good is the Shadow of a Good Conscience and a Devil the Shadow of a Bad one And Methinks he comes near to Mr. Hobbs But without jesting I Find that Apparitions of Spirits are stiled Fantoms 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by two Evangelists Matthew and Mark. For when the Disciples of our Lord saw him walking upon the Sea and believed him to be a Spirit the Former of those Evangelists tells us that they said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is a Phantasm or as our Translators Render it a Sprite Matt. 14.26 And the Latter has the same Expression when speaking of the same Miracle he says they supposed him to be a Phantasm 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or as in our English Version they supposed it had been a Sprite Mark 6.49 Whence it Evidently follows against Mr. Hobbs that Men that were not Ignorant of the power of Fancy and of the Interest it had in the Apparitions of Spirits yet believed their Real Existence For the Disciples that believed our Lord to be a Spirit Appearing and therefore said he was a Phantasm which it seems was the usual Expression at that time for such Apparitions did withal believe that a Spirit was a Reality and of great Power For upon the supposed Apparition They are said by one of the Evangelists to be