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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
book_n	church_n	old_a	testament_n	6,574	5	8.1314	4	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A00604	Transubstantiation exploded: or An encounter vvith Richard the titularie Bishop of Chalcedon concerning Christ his presence at his holy table Faithfully related in a letter sent to D. Smith the Sorbonist, stiled by the Pope Ordinarie of England and Scotland. By Daniel Featley D.D. Whereunto is annexed a publique and solemne disputation held at Paris with Christopher Bagshaw D. in Theologie, and rector of Ave Marie Colledge.	Featley, Daniel, 1582-1645.; Bagshaw, Christopher, d. 1625?; Smith, Richard, 1566-1655.	1638 (1638)	STC 10740; ESTC S101890	135,836	299

Councell of Trent defineth Which is a question of greatest importance for if the Body of Christ be not there really and substantially the Church of Rome which adoreth the Host committeth Idolatry in the highest degree by attributing cultum latriae to a piece of bread And that the Body of Christ is not there in such sort as the Councell determineth and the whole Church of Rome beleeveth I will prove by necessary arguments drawne from the words of the institution the doctrine and practise of the ancient Church and the very principles of nature and infallible grounds of Reason Saint Paul fully setteth downe the institution of the Sacrament I have received of the Lord saith he that which I also have delivered unto you to wit that the Lord Iesus in the night that he was betraied tooke bread And when hee had given thankes he brake it and said Take eate This is my Body which is broken for you this doe ye in remembrance of me After the same manner also he took the cup when he had supped saying this cup is the New Testament in my blood this doe as oft as ye drinke it in remembrance of me For as often as ye shall eate this breaed and drinke this cup ye shew the Lords death till hee come In this faithfull relation of the Apostle many things are very remarkable First our Saviour spake to his Disciples in a knowne tongue you to the Communicants in an unknowne Christ took bread and brake it you breake no bread at all Christ after hee had broken the bread took the cup and gave it likewise to all the Communicants you sacrilegiously mutilate the Sacrament and debarre the Laity of the cup. Christ used no elevation at all neither did his Disciples adore the Sacrament you practise both Lastly Christ when hee said eate and drinke truly reached the bread and cup to all which were present and thereby celebrated a Supper you use the same words eate and drinke you all of this and yet eate and drinke all your selves And call you this inviting Gods people to a Supper where you eate up all and they feed nothing but their eyes D. Bagshaw You promised to dispute M. Featley you do but discourse M. Featley Thus I frame my argument Christ in these words This is my Body called bread his body for hee tooke bread and brake it and said take eate this pointing to the bread but bread cannot be called Christs body properly therefore you must needs acknowledge there is a figure in these words and by consequence they make not for much lesse make any Transubstantiation of bread into Christs body D. B. I denie your Major Christ in these words This is my Body calleth not bread his body M. F. Tertullian saith he doth So God revealed in your Gospell calling bread his body Theodoret affirmeth the same in words most expressely Orth In the delivering of the mysteries hee called bread his body And a little after Our Saviour changed the names imposing the name of the Signe or Symbole upon his body and the name of his body upon the Signe or Symbole D. B. Tertullian speaketh of that which was bread in the old Law but now is Christsbody For in the words before he alleadgeth Jeremie mittamus lignum in panem ejus let us cast wood on his bread Theodoret is not of great credit because he favoured sometimes the heresie of Nestorius M. F. If Theodoret sometimes favoured any heresie that can be no just exception against this passage of Theodoret taken out of those bookes of his which have alwaies beene approved for Orthodoxall even by your own Church Your answer to Tertullian neither satisfieth the place nor avoideth my argument for he proveth not onely by the words of Ieremy in the Old Testament but of Christs also in the Gospell the bread was and is a figure of Christs body His argument standeth thus Christ by the Prophet Ieremie called his body bread let us cast wood on his bread that is the Crosse on his body And in the Gospell bread his body Ergo bread was and is a true figure of his body I insist not upon Tertullians allegation out of Ieremy but upon his explication of the words of the institution in the Gospell The Lord in the Gospell called bread his body And to the like purpose he speaketh The bread taken and distributed unto his Disciples he made it his body saying This is my body that is a figure of my body A little after he propoundeth this question why doth he call bread his body Out of which places I thus argue against your answer Tertullian saith that Christ in the Gospell called the bread which he brake and distributed unto his Disciples his body and therefore hee speaketh not of that which was bread in the old Law and you suppose to bee Christs body in the new but of that which was very bread then when hee called it his body But I inferre that which is truly bread cannot be properly called Christs body Ergo you must reject Tertullian or admit of a figure D. B. Prove that bread cannot properly be called Christs Body M. F. No disparata can be properly affirmed one of the other Bread and Christs body are disparata Ergo The one of them cannot properly be affirmed one of the other D. B. Panis corpus Christi are not disparata because they are not sub eodem genere M. F. Nay for that very reason rather they are disparata because they are not sub eodem genere The especiall difference betweene Contraria and Disparata is that contraria are sub eodem genere proximo disparata may be sub diversis as homo lapis corpus Christi panis the one sub corpore animato the other sub inanimato D. B. You ground your faith upon Scriptures not upon Fathers therefore we expect other arguments from you then such as these M. F. But you ground your faith not upon Scriptures onely but upon the traditive doctrine of Fathers and therefore wee expect from you better answers then these to the Fathers You beare the world in hand that all the Fathers are yours and yet when it comes to the triall dare not stand to their authority but flie to the Scriptures which give you no countenance at all but rather check your errors D. B. Shew me in Scripture where Christ called bread his body or els you doe but trifle out the time M F In the 1 of Cor. 11. v. 24. This is my body which is broken for you D B. Conclude your proposition from these words M. F. Thus I inferre i●… That Christ called his body which he said was then broken for us this is my body which is broken But that which was there broken was bread nothing but bread Ergo he called bread his body D. B. I denie your assumption Christs true body was then broken

inlarge it out of the p●… nitude of his papall power and tak●… short course with your mutinous Mo●… who not onely resist but openly i●… pugneit and your jurisdiction found●… thereon First upon the matter he grants you ●…othing and afterwards he maketh not ●…ood that his nothing Perdis infaeli●… ipsum nihil Not to question his Holinesse interest ●…n the Bishoprick of Chalcedon subor●…inate to the Greeke Patriarke and at ●…is day in captivitie with her native ●…ishop under the grand Signior I would faine know what this title of Bishop of Chalcedon importeth you What are the revenewes of this new ●…rected See transported out of Bithynia into England by miracle as our Ladies picture and Chappell were out of Palestine to Lauretto what is the circuit of your Dioces what commendams hold you with it what benifices have you in your gift to preferre your Chaplaine and Champion S. E. unto where is your Episcopall Pallace situated where stands the mother-Mother-Church on which side of it is your Consistorie built where keepe you your Cou●…t surely no where except in Nido 〈◊〉 the nest of the Phaenix at the signe whereof your booke was printed I received it from a good band ●…hat all your receits from Chalcedon will not buy you a true Chalcedo●… Wherefore as the Cardinall of Sa●… Susanne when divers Romish Prie●… repayred unto him the 19. of Octob●… 1624. desiring his Grace in the na●… of their Chapter to further what 〈◊〉 could a motion they then made to hi●… admonished them to mend their peti●… on and instead of nomine capituli s●… in the name of their Chapter to wri●… nomine cleri Anglicani in the name●… the English Clergie for your Chap●… saith he is a Chimaera so I wou●… advise you to sticke to your title Arch-Priest over the seculars in E●… land nam Episcopatus vester Chalce●… nensi●… chimaericus est for your 〈◊〉 shoprick of Chalcedon is a chimaera●…●…re ●…ion As for your other t●… of Ordinarie of England and Scotlan●… I cannot skill of it the Engl●… Monkes seriously dispute you out●… it and the Scottish Priests saw●… jeare at you for it As for us who y●… know have abjured the Popes pow●… both Ecclesiasticall and Temporal whether Urbane the eight intend to r●… duce the Kingdomes of England a●… Scotland into one Diocesse make y●… Bishop of it or into one Parish and make you Pastour of it we account his designe therein none other then the worke of his poeticall fancie and have no more faith in his Briefe then in Ovids Metamorphosis In nova fert animus mutatas dicere formas Regna Our Arch-Bishops Bishops Ordinaries and Pastours in both these Kingdomes possessing all the Sees and enjoying peaceably under our most Gratious Soveraigne the entire rights thereof will ease your seven Vicars and Bithynian Collectour of his paines As for the Recusants charity it goeth another way they are no lesse Recusants to your authority then to our lawes for albeit your great Pan at Rome hath committed the greatest part if not all his spotted sheepe to your Pastorall charge yet they yeeld you little or no profit because they are sheared to your hands especially by the Iesuits whom Reverardentius ap●…ly tearmeth in this respect equi●…es aurei velleris Knights of the golden fl●…ece PAR. 2. Of the cold entertainement which Engli●… and Irish Priests finde beyond the Sea how well soever deserving of the See of Rome WHen Hanniball saw the hea●… of his brother Asdrubal hel●… upon a speare at the command of Cla●… dius Nero he said video fatum Carth●… ginis I see the destinie of Carthage 〈◊〉 me thinkes I see in you fatum Angloru●… Hibernorum the fate of our Engli●… and Irish Papists which is at this pre sent and hath ever beene to yeeld mo●… to the Romane See and to receive lea●… from her Pope Urbane the third fo●… all the gold which by one trick or othe●… he got out of Ireland sent in old time●… Coronet of Peacocks feathers to Ioh●… the sonne of Henry the second wh●… was designed Lord of Ireland an●… in our memorie Clement the eight mo●… bountifully rewarded the Earle of Tyrone for exhausting his patrimonie upon the Irish rebels with store of indulgences and a Phenix plume Wh●… ever deserved better of the Romis●… faith and See then Iohannes Roffensis Allin Stapleton Sanders W. Reynolds Harding and your selfe yet what hath beene done to any of you for all that you have done and suffered in the Popes quarrell To one of you a Cardinals hat was sent indeed but never came on the party his head which was cut off by Henry the eight to an other a Cardinals hat was given but with so thinne lining I meane meanes to support his estate that he was commonly called the starveling Cardinal The third was made professour of a pettie University scarce so good as one of our free Schooles in England The fourth whose tongue was so full of adders poyson against his Soveraigne and Countrey before he died felt his tongue cleaving to the roofe of his mouth being starved to death in Ireland The fifth was nominated to a poore Vicaridge under vallew on a sixt his Holinesse bestowed a prebend of Gaunt or to speake more properly a gaunt prebend And you for weighing so stedily both religions the Reformed and the Romish in a prudentiall ballance he hath placed in a pendulous Bishopricke adjoyning to Mausolus his Sepulcher in the ayre For your so accuratly and learnedly maintaining all the Romish tenets hee hath at last made you nullatenensem a hold nought When Saint Peter spake of making Tabernacles in the aire the Evangelist saith hee knew not what hee said and now when his pretended successour Pope Urbane the eight foundeth Episcopall Sees and Cathedrall Churches and Ecclesiasticall Courts in the aire may we not bee bold to say that hee doth hee knowes not what and deserveth the title of sapientum octanus It is not for nothing that hee assumeth to himselfe the name of Urbane or the facetious who requiteth his best servants and chiefest favourites with jests and riddles For read my riddle what 's this the Supervisour of a See unseene a Bishoprick of Chalcedon in Brittanie an extraordinary Ordinary a Diocesan of particulars universals Romish Catholikes English Romanists and Superiour t●… all the irregular regulars in Engla●… and Scotland PAR 3. What a kind of Religion Popery is HOw be it were the cause you maintayne good the fortune you sustaine could in no sort prejudice you either in your conscience or your credit For to follow Christ naked is an honour and an ornament to a Christian and Solomon hath left this for one of his divine essayes that the race is not to the swiftest nor the battaile to the strongest nor yet bread to the wise nor riches to men of understanding nor favour to men of skill nor

firmely resolved by Go●… grace never to enthrall her soule to R●…mish Idolatry and superstition to 〈◊〉 deeme her body from that miserab●… captivity being committed to a clo●… and nastie prison in a strange Count●… among those that hated her with a pe●… f●…ct hatred for the constant love she●…●…re to the truth PAR. 5. Of the absurd title in the frontispice of Edward Stratford his pamphlet and how lamely and imperfectly both he and his Lord and Fisher and Weston have answered former treatises set out by the Author ABout this time you came to Paris and understanding what had past betweene me and your pue-fellowes for reasons best knowne to your selfe you dealt with M. Iohn Fourd by M. Knevet his halfe brother to draw us together to a friendly conference which soone after your arivall he also effected as your Chaplaine S. E. relateth in his introduction to your conference to which he hath prefixed an absurd title viz The conference mentioned by D. F. in the end of his Sacriledge frontispicium sine fronte Is the sacriledge which I detect and convict your church of by the joynt testimonie of all ages my sacriledge can he make this goo●… by his Doway logicke suum cuique giv●… every man his owne the booke is min●… the sacriledge is yours He that de●… fendeth or excuseth any heresie 〈◊〉 crime in an other I grant makes it 〈◊〉 own and what the great Lawyer Ulpi●… spake of parricide may be said as tru●… of sacriledge the iustificatiō of so fow●… an act intitleth the patron thereof●… the crime it selfe and taints him 〈◊〉 deepe or deeper then if he had co●…mitted the very act In which consid●…ration if M. Everard or your Chaplai●… S. E. or any other drunke with 〈◊〉 Whores cup shall be so hardie as i●… replie to that booke of mine to mai●… taine or excuse your sacriledge in tak●… away the cup from the laity his rep●… may be justly tearmed his sacriledg●… But contrarywise to tearme a boo●… written ex professo against sacriledg●… the authours sacriledge hath neith●… colour of truth nor rellish of wit 〈◊〉 what can be more absurd then to tear●… Mithridates his confection against po●… son Methridates his poyson or Por●… Latro his invective against conspira●… Portius his conspiracie or 〈◊〉 Emperours Law against adulterie the Emperours adulterie or the Popes bull ●…gainst simony the Popes simony or Luther his declamation against Pope Leo his execrable bull Luther his bull ●…piphanius hath written a speciall booke ●…gainst all heresies Acontius against ●…athans stratagems The Bishop of ●…uresme against the grand imposture of ●…e Romane church Reynold against the ●…dolatrie thereof Stapleton against the 7. deadly sinnes will he call the first ●…piphanius his heresies the 2. Acontius ●…is stratagems the 3. The Bishop of Du●…sme his grand imposture the 4. Doctor Reynolds his Idolatrie the last Stapleton ●…is 7. deadly sinnes Let his frontispice ●…hen blush for shame and by his owne ●…eason take sacriledge to himselfe and ●…all it his sacriledge because it is his ●…tle and let him cite the title of my booke true as it is The grand sacriledge ●…f the Church of Rome that he may have at least one true quotation in all his booke In my booke which he so nicknameth a great beame is discovered in the eye of the Romane church in the ●…elation of the conference appendant thereunto a mote in your eye Why doth he so earnestly endeavour to take out the mote out of your eye and leave the beame in his mothers eye the church of Rome is your credit dearer to him then his catholike beliefe or thought he●… himselfe sufficiently provided to encounter the small skiffe attending on the great vessel not the great vessel it selfe If he and the rest of you so much slighten my endeavours against your Trent Faith that you thinke them not worthie the taking notice off why doe you put forth answers to part of them if you esteeme them fit to bee looked after and put to the test of examination why doe you not answer them entirely but to halfes or not so much as to halfes scarce to the tenth part some of you like birds pecke at the blossomes of my words other at the barke of my praefaces or praeambles none of you yet hath pierced into the heart or pith of any polemical treatise written by me Your stout champion D. Weston bravely chargeth my Epistle to the reader and presently repaires to his fort for feare of gunshot M. Iohn Fisher the Jesuite advanceth a little further hee shapeth some kinde of answer to a piece of my preamble to the Romish Fisher caught and held in his ●…owne net and there sitteth downe panting for breath now this 9 yeares and your Chaplaine after two yeares since the booke of the grand sacriledge was printed falleth most valiantly upon the appendix consisting of a few leaves leaving the maine treatise untouched wherein a Iurie is impanaled of all ages condemning your Romish Synagoguo of a crime of a high nature a crimson sinne the robbing Gods people of their Redeemers bloud conteyned as we say mystically as you believe litterally and properly in the chalice Every argument in it against you is confirmed by the prime writers of your owne ●…de every objection of yours against ●…s is solved out of your owne C●…assick divines who are brought upon the theater like Romane fencers playing their prizes and dangerously wounding one the other Out of compassion to whom if not for the love of the cause he should have drawne his weapon if he durst I have heard from the mouthes of two Romane Priests that that treatise is as a thorne in your eyes yet your Chaplaine dares not pluck at it for feare of pricking his fingers but under your relation tanquam sub Ajacis clypio under Ajax buckler hides himselfe presently after he hath flung a dart of Calumny at a Conference of mine signed and subscribed by two witnesses both named by him and acknowledged to be present at that disputation in Paris Anno 1612. PAR. 6. Of the novelty of Popery and the true occasion of the Author his conference with D. Smith at Paris AFter I have repelled his darts I will encounter your relation in both which the Greeke proverbe is verified 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 never a barrell better herring In his introduction from p. 3. to the 11. hee relates the occasion of this conference partly defectively partly injuriously and falsly 1. His narration is defective in that he relates pa 8. That M. Knevet was put in minde that he was mistaken in the matter of Religion and that before Luther all knowne Churches did beleeve that which he saw there in France openly professed but he omitteth what was replied thereunto that this was a stale allegation confuted a 1000. times by Protestants he omitteth also what was retorted viz. that no knowne Church in the world before the late Councell at Trent which began

that which is meerely figurative and barely representative and importeth as much as effectually 3. As it is opposed to that which is spirituall and importeth as much as corporally or materially Conclusion the first 1. We beleeve Christ to be present divinely and that after a speciall manner at his table spiritually in the hearts of the Communicants Sacramentally in the elements but not corporally either with them by Consubstantiation or in the place of them by Transubstantiation Conclusion the second The presence of Christ in the Sacrament is reall in the two former acceptions of reall but not in the last 〈◊〉 he is truly there present and eff●…ctually though not carnally or loc●… And that this is the generall doctrin●… the reformed Churches and co sequently that all your discourse p. 25 26 28 47 51. and through your who●… booke generally against empty types bare signes void figures excluding the verity is u●…terly void and of none effect and a meere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and fighti●… with your owne shadow I proo●… by undeniable and impeachable evidences extant in the booke inti●…uled Harmony of confessions and I will compasse you in both with such a cloud 〈◊〉 witnesses that you shall see no way to get out The English as it well deserveth shall have the first place The Supper of the Lord is not onely a signe of the lov●… that Christians ought to have among themselves one to the other but rather 〈◊〉 is a Sacrament of our Redemption by Christs death in so much that to such a rightly worthily and with faith receive the same the Bread which we breake is a partaking of the Body of Christ and likewise the Cup of blessing is a partaking of the Blood of Christ. The rest shall follow as they are martialled by the compiler of that worke The Helvetian The faithfull receive that which is given them by the Minister of the Lord and they eate of the Lords Bread and drinke of the Lords Cup and at the same time inwardly through the helpe of Christ by the Spirit they receive the flesh and blood of the Lord he that outwardly being a true beleever receives the Sacrament he receives not the signe onely but enjoyeth also the thing signified The confession of Basil. Bread and Wine remaine in the Lords Supper in which together with the Bread and the Wine the true Body and Blood of Christ is prefigured and exhibited The French We beleeve that those who bring to the Lords Table pure faith as it were a vessell doe truly receive that which there the signes testifie for the Boand Blood of Iesus Christ are no lesse 〈◊〉 meate and drinke of the soule then br●… and wine are the foode of the body The Belgicke confession Chr●… instituted Bread and Wine earthly a●… visible creatures for a Sacrament of 〈◊〉 Body and Blood whereby he testifet●… that as truly as we receive and hold 〈◊〉 our hands this Sacrament and eat 〈◊〉 with our mouthes whereby this our life 〈◊〉 maintained so truly by faith which 〈◊〉 as the hand and mouth of the soule we receive the true Body and Blood of Christ our onely Saviour in our soules to holi and nourish spirituall life in them The Augustan In the Lords Supper the Body and Blood of Christ are truly present and distributed to the Communicants or as we read in a later edition they are truly exhibited with the brea●… and wine The Suevick The most holy Supper of our Lord is by us most devoutly and with singular reverence ministred and taken whereby your sacred Majesty may understand how falsly our adversaries charge us that we change Christs words and corrupt them with mans glosses and that nothing is ministred in our Supper●… but bare bread and meere wine By all which it appeares as how falsly your Lordship and S. E. relate our tenet so how no lesse blasphemously then slanderously Noris compareth the Protestants Supper to Heliogabalus his feasts he should rather have compared your private Masses to them For as that Emperour invited his servants to a banquet where he ate all himselfe and they onely looked on so you invite the people to your Masse and bid them eate and drinke rehearsing the words of our Saviour Take eate this is my body and drinke you all of this c. yet you eate all and drinke all your selves As the Priests under the Law among the Jewes had their panes propositionis their show-bread which the people ●…ever touched so you though under the Gospell have panem propositionis shew-bread and alwaies vinum propositionis shew-wine for the people very seldome eate of the bread but never drink drop of the consecrated cup. Me thinkes I heare you say if wee both acknowledge Christs Body and Blood to be thus really present in the Sacrament as hath beene shewed how fell we out why may we not be good friends wherein stand we yet at od●… about this Sacrament and Christs presence there In five points First You teach there remaines n●… the substance of Bread and Wine after consecration we teach that they remaine Secondly You beleeve that Christs body is contained under the superficies or accidents of bread and taketh up the roome of the substance of the element this is no part of our beliefe Thirdly You hold that the host or Sacrament is to be adored cultu latri●… the worship proper unto God wee beleeve that though honour and reverence which Saint Cyrill and Saint Chrysostome call for is due to the Sacrament and that with all due respect and a most humble gesture it ought to be handled and received yet no divine adoration may be used to it To yeeld that to any creature is Idolatrie Fourthly You averre that Christs very body is eaten with the mouth we cannot brooke such a grosse and caper●…aiticall conceit Fiftly You professe and I know not whether you beleeve it that infidels yea some of you also that rats and mice may eate Christs very body we abhorre that blasphemy For though it might fall out through some negligence that a rat or a mouse or who is worse then either an Insidell may somtimes seize on the Sacramentall bread yet we say Christs Body and Blood are out of their reach their unhallowed hands or mouthes cannot come neare it PAR. 9. Twelve passages out of Tertullian against Transubstantiation vindicated and all objections out of him for the carnall presence answered THis was or should have beene the Rodus our stand now let us measure the leape of which you have made seven jumpes Thus I took my rise That doctrine which h●… no foundation in the Word of God is repugnant to the doctrine of the true ancient Church and overthro●… eth the principles of right reason i●… plying palpable absurdities and apparant contradictions is to be rejected a erroneous and hereticall but the doctrine of the Church of Rome concerning Christs