N20568:2853
The new and complete book of martyrs; or, An universal history of martyrdom: being…
The new and complete book of martyrs; or, An universal history of martyrdom: being Fox's Book of martyrs, revised and corrected, with additions and great improvements. : Containing an authentic account of the lives, persecutions and sufferings of the holy martyrs; and the many dreadful persecutions against the Church of Christ in all parts of the world, by pagans, Jews, Turks, papists, and others, from earliest ages of the church to the present period. ... The whole forming at once a general Christian martyrology, and a complete history of persecutions. / By the Rev. Mr. John Fox, M.A. late of Magdalen College, Oxford. ; Now revised, corrected and improved, with many additional articles, relating to the acts and monuments of the church. By Paul Wright, D.D. ; Embellished with forty elegant copper plate engravings. ; In two volumes. Vol. I[-II].The new and complete book of martyrs; or, An universal history of martyrdom: being Fox's Book of marytrs, revised and corrected, with additions and great improvements. : Containing an authentic account of the lives, persecutions and sufferings of the holy martyrs; and the many dreadful persecutions against the Church of Christ in all parts of the world, by pagans, Jews, Turks, papists, and others, from earliest ages of the church to the present period. ... The whole forming at once a general Christian martyrology, and a complete history of persecutions. / By the Rev. Mr. John Fox, M.A. late of Magdalen College, Oxford. ; Now revised, corrected and improved, with many additional articles, relating to the acts and monuments of the church. By Paul Wright, D.D. ; Embellished with forty elegant copper plate engravings. ; In two volumes. Vol. I[-II].
New-York: printed by William Durell, 1794
Title page typeset from the transcription.
Volume 1 › Book 1 › Chapter 2 › Day 5: The Fifth Day's Debate.
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
YOU said that Mr. Haddon was not fit to dispute, because he had not granted the natural and ⟨p. 279⟩real presence; but I say you are much less fit to answer, because you, take away the substance of the sacrament. Watson said, that he had subscribed to the real presence, and should not go away from that: so said the prolocutor and the other priests; so that for a long time he could not have leave to proceed, till the lords desired that he should be heard. He now explained what he meant by subscribing to the real presence, far otherwise than they supposed. He then prosecuted Haddon's argument, proving that the Greek word before discussed was a substance, using the the same reason that Haddon did; and when he had received the same answer that was made to Haddon, he told them it was but a poor refuge, when they could not answer, to deny the author, and proved the author to be a catholic doctor; that being proved, he further confirmed what was said of the nature and substance. The similitude of Theodoret is this, said he, as the tokens of Christ's body and blood, after the invocation of the priest, do change their names, and yet continue the same substance; so the body of Christ after his ascension, changed his name, and was called immortal, yet it had his former fashion, figure, and circumscription, and, to speak in one word, the same substance of his body. Therefore, if in the former part of the similitude you deny the same substance to continue, th•n in the latter part of the similitude, which agreeth with it, I will deny the body of Christ, after […] ascension, to have the former nature and substance. But that were a great heresy: therefore it […] also a great heresy to take away the substance of bread and wine after consecration. In answer to this, Watson was obliged to say, that the substance of the body, in the former part of the similitude brought in by him, did signify quantity, and other accidents of the sacramental tokens which are seen, and not the very substance of the same; and therefore Theodoret says, Those things which are seen. For according to philosophy, the accidents of things are seen, and not the substances.
YOU said that Mr. Haddon was not fit to dispute, because he had not granted the natural and ⟨p. 279⟩real presence; but I say you are much less fit to answer, because you, take away the substance of the sacrament. Watson said, that he had subscribed to the real presence, and should not go away from that: so said the prolocutor and the other priests; so that for a long time he could not have leave to proceed, till the lords desired that he should be heard. He now explained what he meant by subscribing to the real presence, far otherwise than they supposed. He then prosecuted Haddon's argument, proving that the Greek word before discussed was a substance, using the the same reason that Haddon did; and when he had received the same answer that was made to Haddon, he told them it was but a poor refuge, when they could not answer, to deny the author, and proved the author to be a catholic doctor; that being proved, he further confirmed what was said of the nature and substance. The similitude of Theodoret is this, said he, as the tokens of Christ's body and blood, after the invocation of the priest, do change their names, and yet continue the same substance; so the body of Christ after his ascension, changed his name, and was called immortal, yet it had his former fashion, figure, and circumscription, and, to speak in one word, the same substance of his body. Therefore, if in the former part of the similitude you deny the same substance to continue, thn in the latter part of the similitude, which agreeth with it, I will deny the body of Christ, after ascension, to have the former nature and substance. But that were a great heresy: therefore it also a great heresy to take away the substance of bread and wine after consecration. In answer to this, Watson was obliged to say, that the substance of the body, in the former part of the similitude brought in by him, did signify quantity, and other accidents of the sacramental tokens which are seen, and not the very substance of the same; and therefore Theodoret says, Those things which are seen. For according to philosophy, the accidents of things are seen, and not the substances.