Selected quad for the lemma: love_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
love_n	know_v	see_v	soul_n	5,443	5	4.7990	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A35740	The funeral of the mass, or, The mass dead and buried without hope of resurrection translated out of French.; Tombeau de la messe. English	Derodon, David, ca. 1600-1664.; S. A.	1673 (1673)	Wing D1121; ESTC R9376	67,286	160

die there and at the same time not be hurt at Rome but alive and making merry there Besides Peter might be divisibly at Paris and indivisibly at Rome as Christs body according to our Adversaries is divisibly in heaven and indivisibly in the host But if at Paris where he should be divisibly his head should be cut off he would die and cease to be a man and at Rome where he should be indivisibly and in a point his head should not be cut off and so he should remain at the same time a living and real man which is a contradiction In a word Peter might be at Paris in the midst of flames and be burnt and reduced to ashes and consequently should die and be no man whereas at the same time he might be at Rome in the River Tiber sound and brisk and consequently be a true living man whence it follows that he might be a man and no man which is a contradiction 14. To this may be added other absurdities that would follow from this Position that one body may be in divers places at once viz. That one Candle lighted might give light to all the World if it were reproduced in all places of the World That a great Army might be made of one man reproduced in a hundred thousand adjoining places That all the debts in the World might be paid with one Crown reproduced as many times as there be Crowns due That all the people in the World might quench their thirst with one Pottle of Wine reproduced as many times as there be inhabitants in the World That all the men in the World might drink in one and the same Glass reproduced as many times as there be men in the World whereupon a man might be so curious as to ask whether if this Glass should be broken at Paris it would also be broken at Rome Constantinople and other places That one man reproduced in an hundred thousand places might at the same time marry an hundred thousand wives and lie with them whereupon a man might desire to know whether these women might not conceive and every one of them be delivered of a child at the end of nine months and consequently it may be said that one man did in one night beget a hundred thousand children c. 15. The seventh Argument is this If Christs body were in the host it would be seen there for being there in its glory as the Romish Doctors say it is it would be there more visibly then it was when he conversed amongst men here below because the glory of Christs body doth principally consist in the brightness and splendor of an extraordinary light like to that which it had upon Mount Tabor but who dares affirm that such a glorious body is not visible wheresoever it is and yet it is certain that Christs body is not to be seen in the host which is an evident sign that it is not there But it may be said that Christs body is under the accident of the Bread and that these accidents hide it from us To this I answer that according to our Adversaries Christs body is in the place where the substance of the Bread was But the substance of the Bread was not under the accidents and the accidents of the Bread were not upon their substance for then the substance of the Bread and its accidents had been in two different places above and under being two several differences of place and that which is under is not above c. Therefore Christs body cannot be under the accidents of the Bread and consequently the accidents do not hide it from us And seeing as our Adversaries say Christs body is in every part and point of the host it must needs be in the superficies and consequently cannot be hid or covered by the accidents of the Bread Here again it may be said that Christs body is glorious luminous and visible of it self but God hinders us from seeing it To this I answer That if God hinders it is only because he is pleased so to do and consequently if he were pleased not to hinder he would not do it but would permit it to be seen in the same posture as it is in the host Whereupon I would ask our Adversaries in what posture it would be seen there whether sitting standing lying or in any other posture or whether it would be in any posture at all If it be in no posture it must be without any external form because posture or situation absolutely depends upon external form But how can a man be seen without an external form of a man and without being in any posture of a man and how can Christs body be without posture and without external form seeing as our Adversaries say it is whole and entire in the whole host and occupies the whole space of a great host But if it be sitting or standing or in any other posture and with the external form of a man and if as they say it be whole and entire in a point of the host then it will follow that a man may be seen sitting or standing in a point and seeing a man that is standing hath his head above and his feet below it will follow that Jesus Christ will be seen in a point of the host with his head above and his feet below though in a point there be nothing above or below To this I add That if it could be seen in the host it would appear as big as the host because it would occupy the whole space of the host and it would appear round because it would be bounded by the space that the host occupies which is round Besides if the host should be divided into two equal parts it would appear less by one half and in the form of a half circle because it would be whole and entire in the half of the host and occupy the space of it It would also appear a hundred thousand times less and in a hundred thousand several forms for as they say it is whole and entire in a hundred thousand parts of the host and occupies the spaces of them In a word There was never such a monstrous thing seen in the World as Christs body would be if it were really in the host in such a manner as our Adversaries affirm it to be 16. The eighth Argument is this Either the Manhood of Jesus Christ which is pretended to be in the host can act there or it cannot if it cannot act then it follows that it cannot see hear know or love or exercise any other function of the sensitive or rational soul But if the Manhood of Christ in the host knows nothing nor loves nothing then it follows that it will not be happy because happiness chiefly consists in the knowledge and love of God Also the Manhood of Christ in the host will be different from his Manhood in heaven for it will know in heaven and at the same time know

nothing in the host it will love in heaven and love nothing in the host it will see in heaven and see nothing in the host But if Christs Manhood can act in the host as it doth in heaven then it will follow that it will open its eyes and move its feet in a point because according to our Adversaries it is whole and entire in every point of the host And being as they tell us God can as easily put the whole World into a point as he doth the whole Manhood of Christ into a point of the host it will follow that all the parts of the World existing in a point may do in it all those actions which they now do in a vast space as the parts of Christs Manhood existing in a point of the host can do in it all those actions which they do in heaven and so in a less space then is occupied by a grain of Corn the Sun may move from East to West the Sea may have its flouds and ebbs and the English may have a Sea-fight with the Spaniards In a word A Sparrow may easily swallow all the World seeing the World will not occupy so much space as a grain of Corn doth and yet the World which it shall swallow will be as great as it is at present even as Christs body in the host is as big and as tall as it was on the Cross as our Adversaries affirm 17. The ninth Argument is this As a body cannot be in a place except it be produced there or that it comes or be brought thither from some other place so a body cannot cease to be in a place without being destroyed or going to some other place and consequently if Christs body ceaseth to be in the host after the consumption of the accidents it must necessarily either perish or go to some other place But Christs body cannot perish for Jesus Christ dieth no more Rom. 6. And Christs body goes to no other place for if it should go to any other place it would go to heaven But it cannot go to heaven because it is there already and a man cannot go to a place where he is already Therefore Christs body doth not cease to be in the host Whence it follows that either Christs body still remains in the host and that it is impossible that should be consumed or else that it never was in the host But every one knows by experience that the hosts are eaten and consumed and that Christs body cannot be there after the consumption of the accidents of the bread Therefore it never was in the host 18. The tenth Argument is drawn from hence That the pretended presence of Christs body in the host destroys the nature of Christs body thus The properties of a Species are incommunicable to every other Species For example The properties of a man are incommunicable to a beast for seeing the properties flow from the essence or are the very essence it self it is evident that if the essence of a Species be incommunicable to another Species then the properties of a Species are also incommunicable to another But the body and the Spirit are the two Species of substance Therefore the properties of the Spirit cannot be communicated to the body as the properties of the body cannot be communicated to the spirit But there are two principal properties which distinguish bodies from spirits The first is That spirits are substances that are penetrable amongst themselves that is may be together in one and the same place but bodies are impenetrable substances amongst themselves that is they cannot be together in one and the same place The second is That bodies are in a place circumscriptively that is all the body is in all the place but all the body is not in every part of the place but the parts of the body are in the parts of the place but spirits are in a place definitively that is all the spirit is in all the place and all the spirit is in every part of the place because a spirit having no parts must necessarily be all wheresoever it is Whence I form my Argument thus That doctrine which gives to a body the properties of a spirit changes the body into a spirit and consequently destroys the nature of a body seeing properties cannot be communicated without the essence But the doctrine of the pretended presence of Christs body in the host gives to a body the properties of a spirit because it affirms that the quantity of Christs body penetrates the quantity of the Bread and is in the same place with it that all the parts of Christs body are penetrated amongst themselves and are all in one and the same place and that Christs body is all in all the host and all in every part of the host Therefore the doctrine of the Romish Church touching the pretended presence of Christs body in the host destroys the nature of Christs body 19. The eleventh Argument is drawn from hence That Jesus Christ being sate at Gods right hand is in a glorious estate and yet the doctrine of the pretended presence of Christs body in the host subjects him to divers ignominies viz. that his body goes into peoples bellies and amongst their excrement that it is subject to be eaten by his enemies yea by Mice and other Beasts Hear what Claude de Xaintes a famous Romish Doctor saith of it Repet 5. Chap. 2. Of all these we exclude not one from the true and corporal receiving of the Lords fl●sh in the Sacrament let him be Turk Atheist Infidel or Hypocrite yea though he should be the Devil himself incarnate It is also subject to be stoln for about 25 years since a Thief was executed at Paris for stealing out of a Church the Chalice and this God in it and the Priest went to the Prison in his sacerdotal Ornaments and falling on his knees before the Thiefs pocket pulled his God out of it And as it is a God that cannot keep himself from being stoln so neither can he keep himself from being burnt as it appeared when the Palace-Hal at Paris was burnt In short The host or God of the Mass hath been seen in the hands of one possessed by the Devil and consequently in the Devils power yea there are charms made by the Romish Priests to compel the Devil to restore God to them A horrible and prodigious thing to put God into the Devils power and into a capacity of being eaten by the Devil incarnate especially seeing he is now glorious in heaven 20 The twelfth Argument is drawn from hence That God doth no miracles without necessity But what necessity is there that he should do so many miracles in this Sacrament viz. that accidents should be without a subject that the Bread should be converted into Christs body which is already that Christs body should be in a point and in a hundred thousand places at once What necessity is there that it should be eaten