Selected quad for the lemma: nature_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
nature_n	assume_v	humane_a	union_n	3,291	5	9.5119	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A34012	Missa triumphans, or, The triumph of the mass wherein all the sophistical and wily arguments of Mr de Rodon against that thrice venerable sacrifice in his funestuous tract by him called, The funeral of the Mass, are fully, formally, and clearly answered : together with an appendix by way of answer to the translators preface / by F.P.M.O.P. Hib.	Collins, William, 17th cent.; F. P. M. O. P.	1675 (1675)	Wing C5389; ESTC R5065	231,046	593

same time that the bread and wine are changed into the body and bloud of Christ which were before that accidents may be without a subject c. And the passages that are impertinently alledged to prove such a presence and such a change have a sense very commodious and very rational for the avoiding all these contradictions as appears in this and in the former chapter where I have rationally expounded those two passages which the Romish doctors impertinently make use of for this subject Therefore they ought to embrace that commodious and rational sense which we have given them and to reject the doctrine of the real Presence of the body of Iesus Christ in the Host and the doctrine of Transubstantiation Answ. How much this grave consideration of the Mounsieur can work upon ignorant illiterate people upon heathens Jews or Turks or upon brute beasts of best sensation if they had intellectual or cogitative faculties agreeing with their sensation I know not But sure I am that no good Christian or man of learning or knowledg ought to regard or value it for all Christians and all rational and learned men do know that objects of divine faith such as this is ought not to be levelled or measured by our reason and senses for otherwise some beasts and birds whose sensitive faculties surpass mans must also surpass him in faith And if the best reason should carry away the cause then the best Philosophers would be the best believers and so Plato and Aristotle who were far more Eagle-sighted concerning objects of natural reason then many millions of poor Christians are would surpass all these Christians in divine faith a thing both impious and ridiculous to assert amongst Christians neither do seeming contradictions unless they be real ones validate or strengthen this his profound consideration for many things may seem impossible to us which are not so really to God This the Mounsieur I am sure must grant unless he maintains that man can comprehend Gods omnipotency which to say is open Blasphemy However for disputation sake we let pass the major but we deny the minor as to all its parts first we deny that the real Presence of Christs body in the Sacrament is repugnant to reason and sense though it be above them so we say that the raising of a dead man to life and all miracles are only above reason and sense but not repugnant or against them for what is repugnant or contrary to reason and sense quite destroyes them as to be and not to be at the same time and after the same manner is impossible and destroyes reason and sense but we deny Transubstantiation to be of that kind Secondly we deny that it implyes or seems to imply a contradiction that a human body should be Sacramentally in a point without any local extension though we grant it cannot be circumscriptively in a point Thirdly we deny that Christ to be in his human shape in heaven and to be at the same time sacramentally upon earth or for him to be sacramentally in ten thousand places together upon earth is at all any contradiction because to be sacramentally in a place or places requires no local extension for as in true Divinity if Christ should assume and suppositate hypostatically three several humane natures altogether to his Divinity they would all in that case have but one person without any implicancy or contradiction so Christ may also without any contradiction be at once sacramentally in several places who is then able to penetrate and dive into the infinite power of God finally we grant that accidents cannot be naturally without their connaturall subjects but supernaturally they can as Christs humane nature is now without any other but the divine personality of Christ and yet naturally it should have a humane person which no body can say it hath without being an heretick for otherwise he must own that there are two persons in Christ a divine and a humane one and consequently say there is a quadrinity in the mystery of the blessed Trinity Even so I say that as Christ without contradiction supplyeth the human personality with his divine so can he also without contradiction supply the connatural subjects of bread and wine with his infinite power Therefore since this answer is well grounded in true divinity and Phylosophy and that all the holy fathers and General Councils that ever have been in Christs Church and treated of this matter were of the same belief concerning the real presence as we are of and since it is more consonant both to reason and faith that the substance of Christs body is more nourishing to the soul then the bare entities of bread and wine are Farthermore since the question here in agitation is above though not repugnant to reason and sense it being an object of divine faith which Christ revealed unto his Church and she ever practised from the Apostles time as all Ecclesiastical histories do testify Neither could our adversaries ever shew what year or in what place or country the Mass crept first into the Church nor who were the orthodox fathers or general Councils that ever opposed it untill many hundred years after it was in practise throughout the Christian world and finally since the first oppo ser of it was presently cried down by all the orthodox for a publick heretick For these and sundry other such reasons I say no rational or learned man ought to value the groundless and weak consideration of Mr. de Rodan which hath no other prop to uphold it but frail human reason wherewith he intends to inveagle and deceive the poor ignorant illiterate sort of people who ought rather submit their judgements and understanding humbly to the common belief of the Universal Church concerning matters of faith then rely upon either their own or the grave Mounsieurs deep reason and wit This ancient and universal doctrine of the real presence of Christs body in the Eucharist do the Romish Doctors must solidly and pertinently maintain and desend against all the enimies of Christs Church against Luther Calvin Rodon and all his impertinent sophisms nay and against all the devils of hell if they should come to assist him and furnish him with their arguments Neither hath he hitherto in this nor in his former chapter said any thing against it which I have not fully and sufficiently answered as I leave any indifferent impartiall Reader to judge CHAP. III. Against Transubstantiation BY destroying Trasubstantiation which is the life of the Mass the Mass must perish also Mr de Rodon considering this picks out of the storehouse of his Philosophy his keenest arrows wherewith having as he questions not in this Chapter hit the the mark home although he conceits he is the killer himself yet he is pleased to bestow the funeral exequyes as the Title of his book shews To bury the dead I confess is with us one of the seven works of corporal mercy but to bury one

shape in heaven in his proper place and in the Sacrament he is but in his improper and equivocal place to which distance hath no relation at all it followeth evidently that his body in heaven is not different or distant from it self in the Sacrament no more then two Angels or spirits are distant from one another which yet no good Philosopher will acknowledge because of their incapacity of being circumscribed for want of supersices By this solution is clearly seen how frivolous ridiculous and impertinent all Mr. de Rodons ensuing Instances and witty quodlibetical questions are and how wide they are from the mark for they all aym and strike at one body the same time in two or more circumscriptive places but they touch or concern not at all one body at the same time in its natural place and in its sacramental place which is the only question we are about Therefore according to good Philosophy he argues unskilfully and impertinently by arguing from an univocal place to an equivocal one or vice versa for I grant him that the same body at the same time cannot be circumscriptively in two places but what is this to our present controversie Therefore I am mistaken if I have not according to the judgment of any indifferent Philosopher answered the Mounsieurs argument pertinently and Philosophically as all other Philosophers would have done and not absurdly and ridiculously as he is sure it could not be answered otherwise and to his ridiculous questions I say that if Christ or Peter should meet themselves in their sacramental or equivocal places they may walk by themselves freely without passing through themselves or making a Ianus or two faces for when our saviour gave himself sacramentally to himself and to his Apostles he made neither a Ianus or double face because as I have a hundred times repeated it over and over a body sacramentaly or equivocaly in a place which properly and in rigour is no place at all cannot stop or hinder a circumscribed body from going unto any proper place Neither do we allow of any nearness or distance but between circumscribed bodies in their univocal places from whence I conclude that these questions are more ridiculous and impertinent then any answer could have been given them and so this arrow is also lost Now then to his 5th Rodon 6. It is a perfect contradiction that a body should be one and not one But if Christs body should be at the same time in heaven and upon earth in the host it would be one and not one for it would be one by our adversaries own confession and it would not be one which I prove thus that a thing may be one it must neither be divided in it self nor from it self as appears by the definition of unity And it is certain that nothing is divided and separated from it self But if Christs body be at the same time in heaven and upon earth in the host it will be divi●…ed and separated from it self that which is in heaven ●…eing separated and divided from that which is upon earth because it 〈◊〉 not in the space between both Here again it may be objected that a body in divers places is divided from it self locally because the places in which it is are divided but not entitatively because it is still one and the same entity of body To which I answer 1. that entitive division which is nothing else but a plurality of beings or a plurality of things really different is no true division for then the three divine Persons which are really different would be also really divided and the body and soul of a living man which do really differ would also be really divided Secondly I say that if a body be divided and separated from bodies which it toucheth it is also divided and separated from bodies which it doth not touch and if a body be divided and separated from bodies to which it is near it is also divided and separated from bodies that are far distant from it but especially the division is true when between two there be bodies of divers natures to which there is no union Therefore seeing that between Christs body which is really in heaven and the same body which is pretendedly upon earth in the consecrated hosts there be divers bodies of divers natures to which it is not united it is evident by our adversaries own doctrine that Christs body is really divided and separated from it self And seeing it is impossible it should be separated from it self it is also impossible that it should be in heaven and in the host at the same time Thirdly I say that local division takes away entitive division and things that are divided locally are also divided entitatively that is they are also really different else no reason can be given why two glasses of water taken from the same fountain ●…are really different seeing these waters are like in all things except in reference to place and there can no reason be given why the ocean is not one single drop of water only reproduced in all places occupied by the ocean except it be that one drop of water cannot be reproduced in all those places but if it be possible then reason obligeth us to believe that it is really so because God and nature do nothing in vain and it is in vain to do that by many things which may be done by one thing and if it be really so then it follows that all the Sea-battells that ever have been were fought in one drop of water and many thousands of men have been drowned in one drop of water and all people since Adam have drunk but one drop of water which things are absurd and ridiculous Answ. Yet more impertinencies Mr. de Rodon and more of your foolish merry conceited ridiculous sequels I doubt not gentle reader but this famous Philosophy-professor was excellently well pleased at this witty and merry conceited drop of water that drains the ocean drowned so many thousands and refreshes us all But who knows that the Philosopher took not a harty draft or two of good wine to season his brain before this great drop presented it self to his whimsical nodle Therefore lest he should grow frantick with his dropsical conceit I moulder his argument and its sequels thus by denying his minor viz. that in that case he puts Christs body would be one and not one and to his proof I deny also his second minor viz. that if Christs body were at the same time in heaven and upon earth in the host it would be divided and separated from it self because Christs body is in the host but Sacramentally only just almost in a manner as our souls are in our bodies and the difference is this that our souls are pure spirits and his body is a true body spiritualized and that his body is not confined and limited to one equivocal place as the soul is to the body but it may be