noumenon
of his human nature which was united to his divine nature. In this sense I understand the Lutheran ubiquity. But may not the "oblations" referred to by Field in the old canon of the Mass, have meant the alms, offerings always given at the Eucharist? If by "substance" in the enunciation of the article be meant
id quod vere est
, and if the divine nature be the sole
ens vere ens
, then it is possible to give a philosophically intelligible sense to Luther's doctrine of consubstantiation; at least to a doctrine that might bear the same name; — at all events the mystery is not greater than, if it be not rather the same as, the assumption of the human by the divine nature. Now for the possible conception of this we must accurately discriminate the
incompossibile negativum
from the
incompatibile privativum
. Of the latter are all positive imperfections, as error, vice, and evil passions; of the former simple limitation. Thus if