Selected quad for the lemma: diversity_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
diversity_n	father_n	son_n	substance_n	392	5	9.2521	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A26741	Reason and authority, or, The motives of a late Protestants reconciliation to the Catholic Church together with remarks upon some late discourses against transubstantiation.	Basset, Joshua, 1641?-1720.; Gother, John, d. 1704.	1687 (1687)	Wing B1042; ESTC R14628	75,146	135

to a sublimer pitch for by the participation of the Body of our Lord and his Presence in the blessed Eucharist we anticipate as it were the Joys of Heaven even in our mortal Bodies Homil. 24. whence St. Chrysostome tells us that Dum in hac vita sumus ut terra nobis coelum sit facit hoc mysterium Eightly That from the Consideration of our blessed Saviours Love who being touched even in the Bowels of Tenderness towards us left us at his departure his Sacred Body to nourish our Souls and Bodies unto Life Everlasting we also might return the purest Love and Affection toward him and Charity toward one another who are thus substantially united by the Communication of this Spiritual Food according to that of S. Paul 1 Cor. 10. For we being many are one Bread and one Body for we are all partakers of that one Bread And Ninthly That it is a Commemoration of our Lords Passion a Confirmation of his Testament and a propitiatory Sacrifice not only for the living but for the dead These and many more weighty Considerations of this kind together with the Testimony of the Fathers Authority of General Councils and universal practice of all Christians until these two last Centuries will enable us I hope to encounter the supposed absurdities of our Discourser We shall engage therefore this uncircumcised Philistine I mean this Goliah Argument with all its boasting train of sensless Questions And First I know not how Philosophy can be much concern'd on either side for what Philosopher will tell me how the Divine Nature identified in the Person of the Father should be Communicated to the Son without also communicating the Person Or how the Unity or Individuality of Nature should be in a diversity of Persons neither confounding the Persons nor dividing the Substance How in the Mystery of the Incarnation God separateth from the Humanity of Christ his manner of subsistence inserting it in his Divinity How the Son should be Consubstantial and Co-eternal with the Father How something may be made out of nothing and that something reduc'd again to nothing How Eternity which is instans durationis non fluens an instant of duration may be demonstrated to subsist without respect to time past or time to come How God Almighty who is one simple and indivisible Being should be at once substantially present in all places and things A Mystery so inexplicable that it forced St. Augustin to say Miratur hoc Mens humana quia non capit fortasse non credit Nay more how our Soul which is the Light of our Bodies in this our Pilgrimage upon Earth can be totally in the Head and totally in the Feet and totally at the same time in the whole Body and in every part of it Or how the Needle which is our Common Guide through the paths of the deep should point always towards the North or if sometimes it varies whence should proceed its variation When Philosophy hath explain'd all these with many more hitherto invincible Difficulties I make no doubt but She will then free also Transubstantiation from the Calumny of our Discoursers monstrous Absurdities In the mean time that we may the better deal with them we shall divide them into such as seem to appear so First to Reason and Secondly to Sense For the First our Discourser seems to have been modest since of a thousand insinuated he is pleased to name but two First the gross contradiction of the same Body being in so many several places at once And Secondly of our Saviours giving away himself with his own hands and yet keeping himself to himself p. 37. The latter hath received a particular Answer from S. Augustin in his Comment upon Psal 33. as hath been already shewn and I shall not presume to mend it Nor will this Fathers own quodammodo in another place or that of Bedes upon the same Psal 33. help him in the least for all Catholics willingly accept the word and most justly interpret it to be modo Spirituali which manner they all profess and teach But for the First which as much concerns the Real Presence a Doctrine own'd by Bishop Andrews and the Church of England and at present by all Lutherans as Transubstantiation believ'd by Catholics I shall speak of That and the rest of his Questions about Sense which are common Objections in all Protestant Authors against this Subject when I come to the Conclusion to which I hasten Our Discourser hath one Argument more to countenance the Novelty of Transubstantiation which being more particularly urg'd by himself than some others I shall endeavour to give a reasonable Answer to it and so take my leave of him until we meet again in the Conclusion backt with the Objections of some other late Authors which are common to them all He tells us p. 26. That the first-rise of this Doctrine was about the beginning of the Ninth Age tho it did not take firm root until towards the end of the Eleventh And this time he says was the most likely of all others it being by the consent of their own Historians the most dark and dismal time that ever happened to the Christian Church both for Ignorance and Superstition and Vice And then illustrates all this by the Parable of the Tares which he conceives the Enemy might have sown in so dark and long a night The Conjecture is very plausible until it be well consider'd and then I am perswaded his Argument will not only vanish but be turn'd against himself as many others have been with no small advantage to our Cause I readily grant that some part of the time assigned by him for the introducing of this Doctrine was dismal enough upon those three accounts mentioned by him But I also affirm That such a Doctrine could never have met men in Circumstances more contrary and averse to its establishment than to be thus overwhelmed with Ignorance Superstition and Vice And first for Ignorance It is Evident to all Mankind and therefore the more strongly Objected against us by our Discourser and all Protestants That Transubstantiation is a Doctrine which highly contradicts our Common Senses Now as such the abuses of it must needs have been First most notoriously visible to the most Vulgar and illiterate for they seldom looking further into things than the Common appearances would certainly have taken the first and strongest Alarm upon the Proposition only of so new and insupportably senseless a Doctrine as our Discourser calls it if they had not from Age to Age suckt it in with their first nourishment and seen it so universally receiv'd that they no more consider'd the consequences of it than they did those of some other Mysteries of their Religion which they equally alike received as matter of Faith from the Authority and veracity of their Spiritual Guides and Governours But when as Berengarius about the Tenth Century was bold enough to teach and write against it shewing