Selected quad for the lemma: truth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	body_n	bread_n	wine_n	4,141	5	8.0622	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A30771	The several ways of resolving faith in the Roman and Reformed Churches with the authors impartial thoughts upon each of them, and his own opinion at length shewn, wherein the rule of faith doth consist ...	Banckes, Matthew.	1677 (1677)	Wing B632; ESTC R20075	29,922	220

Master Whites Adversaries in this Point should urge That there is a plain practical Tradition for the truth of the delivery of souls from Purgatory before the day of Judgement by the help of Indulgences Masses Prayers and Alms it would have some difficulty in it to disprove them For that the Members of the Roman Church do not only generally use those things to that end and purpose but were also taught by the preceding Age to do so will not I presume be deni'd so that unless they were told by the Recommenders of the Practice that it was the Product of a pious Opinion only grounded on probability which I cannot conjecture any likelihood of being done by Pastors Parents Guardians Masters of Families and Nurses who most commonly rather press the necessity of what they teach then otherwise I apprehend not how they should imbrace it save on the same Terms they did other practical things of their Religion which they judg'd to be of Catholick use and necessity A third Instance shall be the Doctrine of Transubstantiation which if it necessarily imply a Contradiction is doubtless an Error and to prove it doth I will of many Arguments that might be urg'd make use only of two when I have first set down three things which by the Traditionists I am sure by some of them will be granted to be all of them truths The first is That Transubstantiation is a conversion of the Bread into the Body and the Wine into the Blood of Christ The second is That a Body hath extension or partes extra partes The third thing is this That How many Hosts or conconsecrated Elements soever they be Christs Body is nevertheless but one These three Propositions presuppos'd as true I argue That the Doctrin of Transubstantiation implies a Contradiction in manner following Whosoever teacheth That one and the same Body may be equally extended and not equally extended at one and the same time teacheth in effect a Contradiction to be true But whosoever teacheth the Doctrin of Transubstantiation teacheth that one and the same Body may be equally extended and not equally extended at one and the same time Ergo Whosoever teacheth the Doctrine of Transubstantiation teacheth in effect a Contradiction to be true The reason of the Major is this Corpus quoquoversus extensum vel quod habet partes extra partes signifie the same thing and to be equally extended and not equally extended is one with this to be extended to one and the same degree and not be extended to one and the same degree which to befal one and the same thing at one and the same time is certainly contradictory since in regard a Body and a Thing every way extended differ not 't is in effect to be one and the same thing and not one and the same thing at once or the same thing not to be the same thing with it self The evidence for the truth of the Minor is no less then for that of the Major for since according to the Doctrin of Transubstantiation Christs Body is every where one and the same Body and the consecrated Elements are many either Substances or Accidents 't will follow That as often as the Eléments are at the same time of different sizes or bigness the Body of Christ which is neither more nor less extended on the Altar then the Elements must be of an unequal bigness at the same time or be equally and not-equally or just to such a degree and not just to such a degree of bigness extended in one moment of time For example The Body of Christ under the Elements extended in one place to two degrees and the same Body under the Elements extended in another place to three degrees would be at the same time extended just to two degrees and not just to two degrees and likewise just to three degrees and not just to three degrees which to suppose a truth seeing a Body and a Thing every way extended is the same were to put a thing to be not the same thing which it is Another Argument is offerr'd against Transubstantiation thus To affirme Christs Body to be greater and less then it self at the same time is in effect to affirm a Contradiction true But to affirm Christs Body to be in two or more distinct places at once as those who will defend Transubstantiation must do is to affirm it to be greater and less then it self at the same time Ergo To affirm Christs Body to be in two or more distinct places at once is in effect to affirm a Contradiction true The truth of the Major is clear from hence That it is the same for a Body or a thing extended to be greater and less then it self at the same time as to be and not to be the same with it self which is impossible And the Minor is equally certain for since two distinct places are of larger extent then one and that locus and locatum are commensurat if one Body fill distinctly and apart one place and yet at the same time fill another also it will of necessity be greater and less then it self whilst filling only one place it will be less then it self filling two and filling two it will be greater then it self filling only one Some Romanists I know will make light of all this I have said against Transubstantiation and think to confute it by flatly denying that a Body and Thing extended is all one but of such I would fain learn what a Body then is or how a corporeal substance as such is distinguish'd from an incorporeal a material from an immaterial otherways then by extension or having partes extra partes by which it is contiguous to the several distinct sides of the ambient Body or Bodies that encompass it whereas an incorporeal or immaterial substance having no such parts is of necessity all together wheresoever it is If it were said that a material substance is not of necessity actually extended yet naturally capable of being so which an immaterial is not I desire to be resolv'd whether by nature and creation there be or ever was any material substance in the world without extension if they yield as I assure my self they will there neither is nor ever was I shall take their concession for a grant that it is a natural and innate property of matter to have extension and consequently from thence inferr that if Christs Body in the Eucharist be unextended 't is either an immaterial substance that is a Spirit and no Body or els a new kind of Being which is neither materal nor immaterial since by Creation all substances were either the one or the other had quantitative parts or had not If reply were made that Christs Body is miraculously present in the Eucharist by way of substance as Aquinas and others say it is not including material nor immaterial but abstracting from both I would rejoyn and say That the existence of such a Being is to my apprehension

is not if it be not Tradition is no way concern'd let the Greeks and Latins too hold whether way they please about it If it be an Article of Faith and that the Greek and Latin Churches agree in the substance and sence of it and differ only in the manner of the expression there has been no failure of Tradition in the Greek Church concerning the procession of the Holy Ghost Forasmuch then as it remains only to be known whether the Greeks and Latins agree in Sence though they differ in words or the Greeks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 per Filium be the same in effect with the Latin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 á Filio let 's see what the Roman Doctors who we may be sure will be no more favourable to the Greeks then 's fitting say to 't Peter Lombert writing of the Procession of the Holy Ghost from the Father and the Son saith Sciendum est quòd Graeci confitentur Spiritum Sanctum esse Filii sicut Patris quia Apostolus dicit Spiritum Filii Veritas in Evangelio Spiritum Veritatis Sed cùm non sit aliud Spiritum Sanctum esse Patris vel Filii quàm esse à Patre Filio etiam in hoc in eandem nobiscum Fidei sententiam convenire videntur licet in verbis dissentiant Unde etiam quidam eorum Catholici Doctores intelligentes unam eandémque fore sententiam praedictorum verborum quibus dicitur Spiritus Sanctus procedere à Filio esse Filii professi sunt Spiritum Sanctum etiam procedere à Filio Lib. 1. Sentent Distinct 11. D. E. Where the same Author goes on to shew That several eminent Greek Fathers Athanasius Didymus Cyrillus and Chrysostom accord even in expressions also about the Procession of the Holy Ghost Aquinas propounding the Question Utrum Spiritus Sanctus procedat à Patre per Filium concludes affirmatively and answers Objections made to the contrary as is to be seen Part prima Quaest 26. Artic. 3. Yea and Mr. White however in the Apologie for Tradition he calls the Greeks assertion concerning the Holy Ghosts Procession as is truely said of him a meer negative Tradition or a Denial that they have any such Tradition that the Holy Spirit proceeds from the Father and the Son yet explicating els where the sacred Mystery of the Blessed Trinity averrs it to be a more significant Speech to say that the Holy Ghost proceeds from the Father by the Son then from the Father and the Son which in illustrating the Doctrine of the Trinity by Cognitum Cognitio Amor he thus shews Patet vim motivam quae est in Bono cognito esse totam in ratione Boni rationem veró cognitionis non esse nisi conjunctionem hujus virtutis ad movendum quare alio modo dicitur tertia Persona Procedere à Patre alio modo à Filio quasi directè principaliter à Patre à Filio non nisi concomitanter seu tanquam à modo Causae Unde non mirum si Christus Dominus aliqui Patres disertè dicant eum procedere à Patré sine mentione Filii unde intelligitur quòd sit magis expressiva locutio dicere quòd procedit à Patre per Filium quàm quòd procedit à Patre Filio Cùm enim per quasi viam medium denotet impossibile est procedere per Filium non à Filio quia omnis pars viae respectu termini habet rationem termini à quo principii unde ly pèr explicat esse à à non primo principio SECT XI What rational assurance we have That Scripture is not corrupted in Necessaries to salvation The way to know what things have been ever Orally taught Two Reasons given why Tradition though it be of an indefectible nature should not be the Rule of Faith Whether a fundamental Error can ever obtain a a setled quiet possession in the visible Church An offer from Reason for the impossibility of the thing Errors not-fundamental may overspread the Church and why Several instances of such Errors in the Roman Church THe practical delivery of Christs Doctrine never as has been seen failing it may by carefully searching the Scripture be known what things contain'd in it are of necessity to be generally believ'd and practic'd because no more is so but what has been always believ'd and practic'd by Christians provided assurance may be had what has been ever practically deliver'd and that Scripture is not corrupted in such places of it as contain the Necessaries to salvation or Articles of Catholick and Apostolick Faith For the latter which I 'le first insist on That Scripture is not corrupted in necessary Points I shall briefly say but this Since the actings of Gods Providence are not known to us but as they are seen in second Causes the most rational account we have That Scripture is come safe to our hands without Corruption in all things of necessity to be generally believ'd and practic'd is from hence that Scripture being constantly read by multitudes of Knowing Christians could not possibly be corrupted in Texts containing such things as were perpetually taught repeated and practic'd in the Church of which sort the Necessaries to Salvation are without being taken notice of and if occasion requir'd rectified As for satisfaction in the other difficulty viz. What things have been ever orally taught this in general from what has been sayd appears certain that no Point of Christ's Doctrin shall ever fail And although in this or that Place the continuance of Christian Faith be not necessary yet where ever there has been a visible great Society of Christians wherein it was once firmly setled and which has had a constant succession of Pastors continued in it nothing held by that society to be an Article of Faith could totally cease to be so esteem'd unless so vast a Body in which there would be in every Age a considerable number of wise and pious men could either be universally impos'd on by fraud or forc'd by violence or that all it's Members would carelessly neglect or wilfully forsake what they believ'd to be a necessary Means to save themselves and their Posterity from endless Torment and to bring them to everlasting Jay Universally then such a Body could neither desert nor loose it's Faith in any necessary Point And in case any remarkable Member or Part thereof should ever do it 't would be known and presently oppos'd by the sound Part adhering to the Truth as constant Experience has made evident in the timely resisting of all Heresies This if granted to be true plain reason will enforce our assent that the Latin or Western Church being such a Society as is before mentioned did at the begining of the Reformation and still does hold and maintain all the Articles of Catholick and Apostolick Faith Obiection If the Latin or Western Church when the Reformation begun did really hold all the