Selected quad for the lemma: reason_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
reason_n	believe_v	faith_n	revelation_n	2,830	5	9.5573	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A61213	The unreasonableness of the Romanists, requiring our communion with present Romish church, or, A discourse drawn from the perplexity and uncertainty of the principles, and from the contradictions betwixt the prayers and doctrine of the present Romish church to prove that 'tis unreasonable to require us to joyn in commmunion with it.	Squire, William, d. 1677.	1670 (1670)	Wing S5102; ESTC R15456	70,903	210

are so many intricacies about the species themselves where they are subjected what Vnion betwixt the body of Christ and those accidents whether this body be an Organical body or no when it ceases to be under the species if there be no substance of bread what then is broken what chewed what digested what is it which nourishes what is it which breeds worms c there are so many intricacies that those who stifly maintain this Doctrine of Transubstantiation know not how to winde themselves out I instance in some few things First what is it that is broken either the body or the species it cannot be the body for the body cannot be divided into parts and first to say that the body is broken and chewed by the teeth unless they be understood in a sound sense in majorem incides haeresin quam ipse habuit Berengarius saies the Gloss * Gloss in Can. Bereng de Consecr dist 2. and yet in these words Berengarius was forced to recant panem vinum non solum esse Sacramentum sed verum corpus c. in veritate manibus Sacerdotum frangi fidelium dentibus atteri † Can. ego Bereng● ibi that the body was in truth held in the Priest hands broken and chewed with the teeth which words saies Serenus Cressy are far from being justifiable unless they be understood Sacramentally i. e. for the outward species which yet he sees cannot be for it 's said not only is a Sacrament but the body c. and is in truth held in the Priests hand broken and chewed and if it be so then Pope Nicholas and the Council erred which prescribed this recantation and how will he swallow that it cannot be the species for no man can break or chew colour or savour or figure c. but only some substance Secondly what is it that nourishes it is either the body or the species First it cannot be the body for the body of Christ cannot be turned into our bodies otherwise Christs body could not be whole for thousands of men must have part of his body It is nourishment to us saies Cressy but not after a Carnall manner ●ut how can this be for if it be not nourishment after a Carnal manner then it must be after a Spiritual and how can our bodies be nourished Spiritually If there be nourishment there must be something digested but Christs body is not turned into our bodies by digestion saies he If there be nourishment then something must be added to our bodies but Christs body is not added to our bodies Let him first either shew how bodies can be nourished Spiritually or confess that he speaks what he doth not understand Some first among them say The body ceases to be under the species when it comes into the belly others say while it is in the mouth others that while the species remains the body remains and first while the species are in the belly the body of Christ is there * Lindwood in Con● prov de sum trin c. altiss p. glutiant but the Gloss on the Canon non iste de consecrat distinct 2. saies the body doth not come down into the belly quousque verò pergulam procedat nescio how far it goeth into the Throat I know not yet he concludeth 't is not digested as other meats are nor passes into the nourishment of the body for it is the food of the Soul and not of the body Well can it be the species Secondly that also is uncertain for nourishing is the reparation of a substance not of accidents and first must be by a substance and not barely by accidents in nourishing the food must be transmuted into the body and how can accidents be so to salve all this God must afford some matter either restore the former matter of bread or produce some new matter or which is most miraculous to me all this must be done without a miracle saies Bellarmine * L. 3. de Euchar. c. 24. resp ad arg 6. for the Naturall Order of things require it i. e. when the dispositions requisite for introducing the form are made after the previous alteration of the species then the order of things requiring it God must substitute matter but what assurance hath Bellarmine that all these things shall be as he fancies that the accidents shall be disposed without matter in which they should be subjected that when these material dispositions are perfected God will substitute matter many such things there are which will trouble him to resolve All this shews that this is a most perplexed Doctrine for if the substance of bread be gone what can nourish it must either be the body or the species and yet neither of these can they certainly fix on Thirdly what is it that is corrupted as when worms are generated of the Host it cannot be the body for God will not suffer his holy one to see Corruption If they say the species neither can that be for Corruption is properly of substance neither can the worms be generated of bare accidents as of colour figure or the like there must be then some new matter created into which the form of worms must be introduced and how strange must this be that men to free themselves from these perplexities are forced to shelter themselves under pretence of multitude of miracles of which not one can be perceived by our senses Durand mentions eleven miracles in Transubstantiation * Rationale div offic l. 4. c. 12. and yet there is not the least appearance to our senses that there is one yea to clear themselves from the perplexities which attend this Doctrine they are forced to fly to more Thomas Aquinas † Part. 3. q. 75. art 8. arg 3. saies there are plura difficiliora c. more difficulties than in the creation And Scotus * In 4. lib. sentent dist 11. q. 3. objects to himself that this one opinion is the occasion of turning all Philosophers and those that follow Natural reason from the faith for they would think that there are greater inconveniencies supposing there be no substance of bread remaining than in the article of the Incarnation propter haec fidem patere contemptui omnium sequentium rationem this exposes Religion to the contempt of all that follow reason for to believe that which seems so much both against sense and reason and so little appearance of revelation to defend it is strange to wise and rational men who know not how to digest such uncertain doubtful and absur'd opinions unless they can bring their faith to believe what they judge impossible The sum of this second argument to prove the perplexities of the Romish Church in the Doctrines she hath defined is taken from the uncertainties intricacies and perplexities in the Doctrine of Transubstantiation Thirdly I instance in the Doctrine of Invocation of Saints the Council of Trent * Sess 25. de Invocatione c.

allowance let them produce any proof that the authority of Electing the universal Bishop who shall be endowed with the priviledges given to St. Peter was bestowed on the Cardinals Secondly the Election of the Pope was performed anciently by the suffrages of Clergy and people so Cornelius was chosen electione Cleri plebis saies Ciprian * Epist. l. 4. Epis 2. 1. and Gratian * Distinct. 79. c. ejectionem quotes a saying of Anacletus that God committed the Election bonis Sacerdotibus Spiritualibus populis to good Priests and Spiritual people The like we have from Onuphrius* that the Election † Annot. in Plat. vita Pelag. 2. of the Roman Bishop more majorum was a Clero S. P. Q. R. by the Clergy Senate and people of Rome Now then if the Election by the Cardinals was Jure divino then the former way of election was Null and there was no true Pope till Celestin the second qui primus sine ullo populi interventu Papa creatus est * Onuph annot in Plat. vita innocent 2. who was the first that was created Pope without the peoples medling in the Election Secondly it is uncertain that there is any right by humane Law for then it must pear that a right was conferred on them by the consent of the Universal Church that they were appointed Proctors for the Universal Church to choose on their behalf the Universal Pastor but if none of this appeares nay nor certainly that they are the rightfull Electors of the Bishop of Rome barely quà Bishop of Rome then it is not certain that the Pope is truly Elected and therefore it cannot be de fide that this Clement the 9th is the successor of St. Peter Secondly if the Pope be elected for feare or profit viz. if either the electors are compelled by Violence or by bribes induced to elect one if they be either over-awd with power or corrupted with gifts then the election is null Pope Nicholas * Distinct. 79. c. siquis pecnnia c. determines he shall be accounted Apostaticus non apostaticus and the Councels of Lateran under Iulius second declares that election to be null and that by that election no power either in things temporall or sperituall shall be allowed to the person elected but now if he look into the storyes of former elections and the Mysteries of the Conclave at this day he 'le see that it is vncertain to us whether the Pope be rightly elected you may read the election of Formosus the first Largitione Potius quam Virtute Assumitur ad Pontificatum * Platina in vita formost for his gifts rather then Vertue of Steph the sixth of Sergius the third of Iohn the eleventh raised by the Authority and indeavours of his Mother Marocia sayes Onuphorius * Annot. in Plat. in vita John 11th Iohn thirteenth seized on the Popedome by the power of his father Albericus * Plat. in John 13 th Iohn the eighteenth got the Popedome by the power of Crescentius whom it was supposed he had bribed * Plat. in John 18th Silvester the second obtayned Symonically first the Archbishoprick of Rhemes then of Ravenna lastly the Popedome Majore Conatu diabolo adjuvante * Plat. in Sylvest 2. Clement the second by the Emperors Compulsion Damasus the second by plaine force without any Consent of the clergy or people enters on the Popedome yea it even became a Custome that every Ambitious person might seize on Saint Peters Chayre as Platina Complains * in vita Clem. 2. Damas 2. What shall I say of Boniface the seventeenth who came in like a fox and left nothing untried by bribing and cheating that he might obtaine the Popedome or of Alexander the sixth who was reported to have Attained that dignity by the Ambition and coveteousness of some corrupt Prelates * Onuph II in vita Allex 6. and how can we be absolutely certain that this is a true pope when wee find the Essentialls of a true Election may be wanting oft times the Elections were not free either the Electors were over-awed or their votes bought and can we believe it is yet better It is Platina's wish when he saw how men were prefer'd to the Papacy not for their piety but for their gifts Quem morem utinam aliquando non retinuissent nostra tempora but he rather feares unlesse God prevented that the elections would be worse sed hoc parum est pejora ni deus caveat aliquando visuri sumus although the doores of the Conclave are kept shut yet enough flyes abroad to shew the factions sidings and Pollicies within how the Cardinalls are devided by their Interests and dependencies on Princes how some are frighted others corrupted some out of feare others out of hatred c. giving their Votes this way or that way and what certainty can wee have this is a true Bishop of Rome lawful successor to Saint Peter when we see so much ground to suspect that the Essentials of a true election are oft times wanting but if any reply that Gods providence will not permit any to pass for Pope who is not Pope and that if the Church doe submit to him as Pope it is certain that he is Pope and pro. we may stil believe that it is de fide that this Pope is lawful elected Pope But this is saying without proving much confidence with little reason I therefore add that there have been those who passed for Bishops of Rome and have been owned not only by their owne partyes as in a Schisme but generally have passed for the true Pope when yet their Elections were null I say have been generally owned their names reckoned in the catalogue their decrees allowed and yet the Essentialls requisite to a right election are acknowledged by their owne Historians to be wanting Instance in Vigilius the first who suborned witnesses against Silverius that he would betray the Citty to the Gothes and having got him deposed was during the life of Silverius put into the Bishoprick and did as Onuphrius confesseth * Annot. in Plat. in Vita vigil 1. Occupare per vim pontificatum Romanum and yet this man is owned for Pope without the least appearance of any new election after the death of Sylverius or any approbation and allowance from the clergy and people by which he might lawfully enjoy that title Again I instance in Benedict the fifth created Pope in a sedition by the friends and dependents of Iohn the thirteenth against Leo the eighth and yet he is both reckoned in the catalogue of Popes * Onuph Annot. in vita Bened 5. and the succeeding Popes who assumed that name in reckoning of themselves did allow him to be Pope so in Iohn eighteenth though he came not in by the door but during the life of Gregory the fifth seized on the Popedome yet he is reckoned in the Catalogue of Popes which Platina admires