Selected quad for the lemma: book_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
book_n	answer_v	word_n	write_v	1,797	5	5.2534	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A56667	A full view of the doctrines and practices of the ancient church relating to the Eucharist wholly different from those of the present Roman Church, and inconsistent with the belief of transubstatiation : being a sufficient confutation of Consensus veterum, Nubes testium, and other late collections of the fathers, pretending the contrary.	Patrick, Simon, 1626-1707.	1688 (1688)	Wing P804; ESTC R13660	210,156	252

as proper to propose the Example of the Jews themselves to the Romanists to provoke their Emulation whom they may see better explaining as blind as they are Christ's words of Institution and agreeing better with the Ancient Church in the matter of the Eucharist than themselves and raising such Arguments and Objections against the Transubstantiating Doctrine as can never to any purpose be answered The Instances of this are very remarkable in a Book called Fortalitium Fidei contra Judeos c. printed An. 1494. but written as the Author himself tells us fol. 61. in the Year 1458. where he gives us the Arguments of a Jew against Transubstantiation some of which I shall out of him faithfully translate The Jew (g) Vid. l. 3. consid 6. sol 130 impossibl 10. begins with Christ's words of Institution and shows that they cannot be interpreted otherwise than figuratively and significatively as the Fathers we have heard have asserted 1. Vos Christiani dicitis c. Ye Christians say in that Sacrament of the Eucharist there is really the Body and Blood of Christ This is impossible Because when your Christ showing the Bread said This is my Body he spake significatively and not really as if he had said this is the Sign or Figure of my Body After which way of speaking Paul said 1 Cor. 10. The Rock was Christ that is a Figure of Christ And it appears evidently that this was the Intention of your Christ because when he had discoursed about the eating his Body and drinking his Blood to lay the offence that rose upon it among the Disciples he says as it were expounding himself The words that I have spoken to you are Spirit and Life denoting that what he had said was to be understood not according to the Letter but according to the Spiritual Sence And when Christ said This is my Body holding Bread in his Hands he meant that that Bread was his Body in potentia propinqua in a near possibility viz. after he had eaten it for then it would be turned into his Body or into his Flesh and so likewise the Wine And after this manner we Jews do on the day of Unleavened Bread for we take unleavened Bread in memory of that time when our Fathers were brought out of the Land of Egypt and were not permitted to stay so long there as whilst the Bread might be leavened that was the Bread of the Passover and we say This is the Bread which our Fathers ate though that be not present since it is past and gone and so this unleavened Bread minds us of the Bread of Egypt and this Bread is not that so is that Bread of which the Sacrifice of the Altar is made It is sufficient for Christians to say that it is in memory of that Bread of Christ though this Bread be not that And because it was impossible that one Bit of his Flesh should be preserved in memory of him he commanded that that Bread should be made and that Wine which was his Flesh and Blood in the next remove to come into act as we Jews do and Christ borrowed his Phrases and the Elements from their Supper at the Passover with the unleavened Bread as we said before When therefore your Christ at the Table took Bread and the Cup and gave them to his Disciples he did not bid them believe that the Bread and Wine were turned into his Body and Blood but that as often as they did that they should do it in remembrance of him viz. in memory of that past Bread and if you Christians did understand it so no impossibility would follow but to say the contrary as you assert is to say an impossible thing and against the intention of your Christ as we have show'd This is what the Jew urges with great reason But the Catholick Author makes a poor Answer to it and has nothing to say in effect but this That the Tradition of the Catholick Church concerning this Sacrament is true viz. That in this Sacrament there is really and not by way of Signification the True Body and True Blood of Christ 2. Whereas the Roman Church flies to Miracles in this case of Transubstantiation the Jew encounters that next of all thus You Christians say that the Body and Blood of Christ is in the Sacrament of the Altar by a Miracle Ibid. 11. Impossib p. 131. this I prove to be impossible Because if there were any Miracle in the case it would appear to the Eye as when Moses turned the Rod into a Serpent that was performed evidently to the Eye though Men knew not how it was done So also in the case of the Ark of the Covenant of Old mighty Miracles were wrought and those not only sensible Miracles but also publick and apparent to all the People insomuch that Infidels were terrifyed at the very report of such Miracles Men seeing before their Eyes the Divine Power brightly shining in Reverence of the Ark of his Covenant as appears in his Dividing the Waters of Jordan while the People of Israel passed over dry-shod the Waters on one side swelling like a Mountain and on the other flowing down as far as the dead Sea till the Priests with the Ark went over the Chanel of Jordan and then Jordan returned to its wonted course But the Kings of the Amorites and Canaanites hearing of so great and publick a Miracle were so confounded with the terror of God that no Spirit remained in them Josu c. 4. 5. and so I might instance in many other Evident Miracles which to avoid tediousness I omit And yet in that Ark neither God nor Christ was really contained but only the Tables of Stone containing the Precepts of the Decalogue and the Pot of Manna c. Exod. 16. and the Rod of Aaron that flourished in the House of Levi Numb 17. If therefore by the Ark that carried only the foresaid Bodies that were inanimate how sacred soever they were God wrought in Honour of it such evident far-spreading and publick Miracles how much more powerfully should they have been wrought by him if it were true that in your Sacrament of the Altar the true God or Christ were really contained whom you affirm that he ought to be worshipped and venerated infinitely above all Since therefore no such thing do's appear there to the Eye it follows that it is impossible for any Miracle to be done there since this is against the Nature of a Miracle The answer to this is so weak and so the rest are generally such an unintelligible School-jargon that I shall not tire the Reader with them But shall go on with the Jew 3. Ibid. 12. Impossib fol. 132. You Christians do assert that the true Body of Christ begins to be on the Altar This seems to be impossible For a thing begins to be where it was not before two ways Either by Local Motion or by the conversion of another thing into it as appears