The Lords Supper or, A vindication of the sacrament of the blessed body and blood of Christ according to its primitive institution. In eight books; discovering the superstitious, sacrilegious, and idolatrous abomination of the Romish Master. Together with the consequent obstinacies, overtures of perjuries, and the heresies discernable in the defenders thereof. By Thomas Morton B.D. Bp. of Duresme.

A Confutation of their second, and third Reasons, taken from the Similitude of mans Soule, or Presence of God, devised to [ 10] demonstrate a No-Contradiction of a Bodies Being in two places at once. SECT. II.

TWo otherd 1.1 Instances you have, whereby to maintaine your supposed Bodily Presence in two places at once; one is in mans Soule, the other in God himselfe. First, wee will enquire into the nature of the soule. Our exception against a Bodies Being in divers places at once, is by reason of the distance betweene place and place, for it is farre lesse than [ 20] imaginable that one Body should in one and the same moment be at Toledo in Spaine, and at Paris in France; and yet not to be in the intermediate Space betweene both, which divi∣deth Toledo from Paris. But the Condition of the humane Soule is utterly different, for it is in the Bodily members, not as a Body in divers places, but as a forme in its owne matter, being virtually and operatively in each part, nor having Quan∣tity and extension, (the unseperable properties of a Body) but by a formall perfection, As containing the Body, and not contai∣ned thereof,c 1.2 saith your Aquinas. For the Soule is so in [ 30] the head and foot, that it is aswell in the parts and members betweene both; and therefore, not being possibly severed from them, cannot be said to be divided from it selfe. Inso∣much, that if any member of the Body (as for example the hand) should be cut off, and divided from the Body, the Soule being indivisible ceaseth to be therein. So utterly dissonant is the Soules Being in divers places. Saint Augustine will tell you (in the VIII Chapter following, Section 6.) that there is, in this respect, a Greater difference betweene a Soule and a Body. And another Father will illustrate the like difference betweene Bo∣dies, [ 40] and Angelicall Spirits, in the next Section.

Nay, and your Cardinall having* 1.3 confessed already, that It is not possible by any divine power, that a spirit should be divisible af∣ter the maner of a Body; doth hereby as fully confute himselfe, as if hee had said, there is no comparison to be made be∣tweene Body and Spirit, in respect of Locall Being: how much lesse betweene it, and God the Father of all Spirits, who can∣not

be so in many places at once, that hee is not likewise both in every intermediate space, betweene place and place, and also in all places without them: this being the propertie of his infinitenesse to containe all places, and not to be contained of any. And therefore cannot this maner of Presence, without irreligious impietie, be applyed to any creature; which not∣withstanding, f 1.4 your Cardinall blusheth not to do in that maner, as was hitherto (wee thinke) never imagined by any Divine before him, namely, a maner of being of a Body in a [ 10] place, which is neither Circumscriptively, as naturall Bodies are, nor Definitively, that is, so that being in one place, it is not at the same time in another, as Angels and Spirits are; but a third, how? By onely presence, after the maner as God is in place. So hee. O golden Divine! for who knoweth not that Exi∣stence in place onely by presence is a propertie of Divine Infi∣nitenesse? which being attributed to any thing, that is not God, doth equall the creature with the Creator, God himselfe. {fleur-de-lys}Not to mention the Difference of Opinions among Phi∣losophers themselves, touching the particular Seats of the Soule [ 20] of Man: One sort of them assigning the Heart; as did Hypo∣crates, Chrysippus, and Aristotle: Another party placing it in the Braine; to wit, Plato, Gallen, and Averroës, all admit∣ting a Determinate Seate to the Soule, do thereby gain-say the Being therof in many parts of the Body, as properly oc∣cupying so many places. {fleur-de-lys}

Notes

• d 1.1

  Argumentum sumitur ab exemplis Dei, & animae rati∣onalis. Deus est unus in infinitis locis indi∣visibilis, & anima humana est tota in qualibet parte corpo∣ris. Bellar. lib. 3. de Euch. cap. 3.
• c 1.2

  Anima est in corpore, ut continens, non ut contenta. A∣quin. 1. qu. 52. Art. 1.
• * 1.3

  See above Ch. 3. Sect. 3.
• f 1.4

  Quòd si quis requirat esse in loco ••àm circumscriptiv•• quàm definitivè, id requirere, ut non sit a••••bi; dicere possu∣mus dari tertium modum existendi in loco, nimirùm, per solam praesentiam, quomodò Deus est in loco Bellar. lib. 3. de Euch. cap. 4. §. Al∣tero.