SECT. III.

ANcient Fathers (we trow) were profoundly learned both in Philosophicall, and in Theologicall Mysteries, who notwith∣standing (as your g Iesuite witnesseth) held it as a Doctrine of Faith, that Angels, which are Spirits, have every one their owne definite pla∣ces and space, and that they cannot be in divers places, but by moving from one place to another, which cannot be said of any Body that (as you say) is without motion in divers places at once. Surely, if ever such strange and paraphysicall, nay more then Hyperphysicall Croche•s had entred into the minds of ancient Fathers, we should have heard you alleage, at least some one of them, if not for proofe, yet in pretext and colour of patronizing these your repugnant Pa∣radoxes, concerning a Bodie taking the right hand, or left of it selfe, and the like,—Velut aegri somnia vanae finguntur Species.

Page  183 For your better satisfaction, we shall alleage some Testimonies, which may sufficiently declare their Iudgement of an Impossibili∣tie of a Spirit's being in divers places at one time, whether we consi∣der the Spirits of Angels, or of men; yea or the humane Spirit or soule of Christ. Of Angels, Damascen; h They are so circumscri∣bed in the place where they worke, that they cannot possibly be in moe places at once. Athanasius, i As the Holy Ghost filleth all places, so An∣gels are contained in a certaine place. Accordingly Ambrose: k Here∣in doe Angels differ from the holy Ghost, which filleth all things, that the S•raphims doe move from place to place. Pope Gregory would be heard speake: l Angels are c•rcumscribed, being, in respect of our Bodies, Spirits: but, in comparison of the uncircumscribed God, they are to be esteemed as Bodies. So they. Our next speculation must be touching the soules of Saints departed. The Author set out by your selves, in the name of Athanasius, unto this Obiection; How doe the soules of Saints so often appeare at one moment of time in the Sepulchres, as they seeme to have done? Answereth that They are not the same Saints, but rather visions, and adumbrations of them, by transfigurations of Angels. He giueth his Reason, why he thinketh the other impossible, m Be∣cause it is proper (saith hee) to God alone to be at one moment of time in two places at once. So hee. And if the Fathers shall say, in effect, as much of the humane soule of Christ, you (wee should thinke) would require no more. Tertull•an among his many divine An∣swers, to prove Christ to be God, hee urgeth the Arian Here∣tiques with this one, as not the least: n Because Christ is present in all places, where he is invocated upon, which is a power not incident un∣to man, but proper to the nature of God. So hee. How like you this? And Augustine may not be thought to dissent, when in arguing hee tooke as granted, that the o Soule of Christ, when it departed this life, could not be in Heaven, and in hell at once.

As for the Beeing of God in divers places at once, which was your Cardinal's instance, for proof of a Possibility of the Being of Christ's Body in many places, without Contradiction of making One not One, by dividing it from it selfe; wee know not whether rather to cen∣sure it •gregiously absurd, or extreamly impious; seeing that the Being of God in divers places at once without Contradiction ariseth from the very nature of God's Infinitenes of Being in whatsoever place: which is (as your owne Schoole might have taught him) so, as p Containing all places, and not contained in any: which the Fa∣thers have as fully declared, in making Being in all places, as filling them with his presence, to bee the property of his Deity. Such then is the impietie of your arguing; by labouring to defend the manner of the Being of a Bodie, by the manner of Being of a Soule or Page  184 Spirit, denyed by q Nazianzene; and manner of the Being of a Creature, by the manner of the Being of God the Creator, excedeth all Absurdities that can be named. The holy Fathers have some∣thing more to * say to you; but first we are willing to heare what you can say for your selves.