to it selfe, and not to any thing else: it is necessary that at one
and the same time the Modus be onely one, the same Jesuit can∣not
be sicke in Iapan, and sound and in health at Rome, in the same
instant.
{fleur-de-lys} Take you, for a Conclusion, the Confession of your much
approved Doctor, who doubteth not to call the opinion,
which holdeth that [The Body of Christ is imperfect] to be
Blasphemous, Nor may you deny the Disabilitie of Mo∣tion
in Christs Body to be an Imperfection, seeing that, as the
Head of your Church taught (that which all Christian, Chur∣ches
[ 10] ever professed) to wit, Agility is a proper 〈…〉〈…〉
of every glorified Bodie, wheresoever it is. And you may call
to minde the Conclusion of your Iesuite Conincks above∣mentioned,
(Cap. 4. Sect. 10.) Shewing that for the Same
Body to be sayd to move in one place, and stand still in another,
is as flat a Contradiction, as to say, It is frozen and warme both
at once. Which hee confirmed (in the Margin) with seve∣rall
Reasons, which do accordingly confute your Doctrine
of Possibility of the voluntary Motion of Christs Body in
[ 20] Heaven, and the Impossibilitie thereof, as it is in this Sa∣crament.
{fleur-de-lys}
CHALLENGE.
NOw say (wee beseech you) is there not the like Contra∣diction
to make the same Christ, at the same time, as hee is
in Heaven, Intelligent, and Sensitive; and as on earth, Ignorant,
[ 30] and Senslesse? Or Powerfull to move of himselfe on the Throne
of Majestie; and absolutely Impotent, as hee is on the Altar?
Because these Attributes, of Christ being Intelligent, and Potent
equally, have no Relation to Place. Notwithstanding all which
you shame not to professe a senslesse, ignorant, and feeble
Christ. O come out of Babylon, and be no more bewitched by
such her Sorceries.
[ 40]