Of transubstantiation, or, A reply to a late paper, call'd A full answer to Dr. Tenison's conferences concerning the Eucharist
Tenison, Thomas, 1636-1715.
1688
Approx. 10 KB of XML-encoded text transcribed from 2 1-bit group-IV TIFF page images.
Text Creation Partnership,
Ann Arbor, MI ; Oxford (UK) :
2003-09 (EEBO-TCP Phase 1).
A64365
Wing T706
ESTC R18601
11939648
ocm 11939648
51244
This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of
Creative Commons 0 1.0 Universal
. The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission.
Early English books online.
(EEBO-TCP ; phase 1, no. A64365)
Transcribed from: (Early English Books Online ; image set 51244)
Images scanned from microfilm: (Early English books, 1641-1700 ; 517:6)
Of transubstantiation, or, A reply to a late paper, call'd A full answer to Dr. Tenison's conferences concerning the Eucharist
Tenison, Thomas, 1636-1715.
1 sheet ([2] p.)
Printed for Ric. Chiswell ...,
London :
1688.
Broadside.
Caption title.
Reproduction of original in Huntington Library.
Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford.
Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors.
EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO.
EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org).
The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source.
Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data.
Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so.
Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor.
The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines.
Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements).
Keying and markup guidelines are available at the
Text Creation Partnership web site
.
eng
Full answer to Dr. Tenisons conferences, concerning the Eucharist.
Transubstantiation.
Broadsides -- England -- London -- 17th century
2003-05 TCP
Assigned for keying and markup
2003-05 Aptara
Keyed and coded from ProQuest page images
2003-06 Mona Logarbo
Sampled and proofread
2003-06 Mona Logarbo
Text and markup reviewed and edited
2003-08 pfs
Batch review (QC) and XML conversion
OF
Transubstantiation
:
OR
,
A
REPLY
TO
A
LATE
PAPER
,
CALL'D
,
A
Full
ANSWER
to
Dr.
Tenison's
CONFERENCES
concerning
the
EUCHARIST
.
THese
Transubstantiators
,
it
seems
,
are
as
apt
to
fancy
one
Man
,
as
one
thing
to
be
another
;
hence
it
is
,
that
they
have
turn'd
the
Publisher
of
the
Six
Conferences
,
lately
put
out
,
into
a
French
man
;
for
such
a
one
,
I
am
assur'd
,
was
the
Author
of
those
Dialogues
.
And
therefore
both
this
Gentleman
,
and
his
Friend
,
who
,
he
says
,
was
so
good
at
guessing
,
must
guess
again
.
Transubstantiation
is
a
Doctrine
so
absurd
and
groundless
,
that
a
man
can
never
want
Arguments
against
it
.
But
Protestants
sensible
of
the
goodness
of
their
Cause
,
will
sometimes
give
Overplus
in
reasoning
with
their
Adversaries
;
and
when
they
have
prov'd
that
there
is
no
such
Doctrine
as
that
of
Transubstantiation
,
reveal'd
,
they
next
endeavour
to
shew
ex
abundanti
,
that
't
is
impossible
it
shou'd
;
if
it
were
never
so
possible
it
shou'd
,
yet
it
does
not
follow
that
it
is
.
Nor
can
Papists
ever
prove
it
,
till
they
first
prove
themselves
Infallible
in
interpreting
Scripture
.
For
,
as
for
those
Words
,
This
is
my
Body
,
which
is
broken
for
you
;
't
is
evident
that
they
lye
much
more
easy
and
naturally
to
be
interpreted
in
the
Protestant
than
Popish
Sense
,
as
some
of
their
own
Authors
have
been
so
ingenuous
as
to
confess
.
So
that
here
is
a
desperate
hard
Task
still
lying
upon
'em
,
were
it
granted
possible
that
such
a
thing
shou'd
be
reveal'd
.
But
that
that
is
impossible
,
may
be
thus
made
out
.
It
cannot
be
reveal'd
,
but
by
giving
us
greater
Evidence
to
think
it
true
,
than
we
have
to
think
it
false
.
Now
we
prove
it
false
by
the
clear
Evidence
,
both
of
Sense
and
Reason
.
Of
Sense
,
because
all
our
Senses
tell
us
,
that
that
is
Bread
,
which
if
their
Doctrine
be
true
,
is
not
Bread
,
but
the
Body
of
a
Man.
Of
Reason
,
because
that
Faculty
does
assure
us
as
much
as
it
can
of
any
thing
,
that
one
and
the
same
Body
cannot
be
in
several
places
at
once
,
nor
the
whole
Body
of
a
Man
crowded
into
the
compass
of
a
Pins
head
,
and
that
still
divisible
into
a
great
many
more
whole
Bodies
,
&c.
But
here
the
Papists
stop
us
short
,
catching
at
one
part
of
the
Argument
.
For
,
Sense
,
say
they
,
may
deceive
us
as
it
did
Abraham
,
who
thought
he
saw
Men
,
when
he
saw
Angels
:
And
why
then
,
if
God
will
have
it
so
,
may
not
we
see
the
Body
of
Christ
indeed
,
when
we
think
we
see
Bread
?
I
answer
,
They
that
appear'd
to
Abraham
in
the
18
th
of
Genesis
,
for
ought
that
can
be
prov'd
,
did
for
that
time
assume
the
real
Bodies
of
Men
(
it
shou'd
seem
so
by
their
eating
.
)
And
Abraham's
Senses
could
only
tell
him
that
they
did
appear
like
Men.
If
he
thereupon
concluded
immediately
that
they
were
Men
,
he
erred
,
and
was
led
into
the
Error
by
his
Senses
,
which
no
one
ever
denied
,
but
a
Man
might
be
.
But
he
might
know
(
and
did
,
't
is
like
,
upon
a
little
Reflection
)
that
the
Eye
alone
was
not
sufficient
to
inform
him
at
all
times
,
whether
what
looked
like
a
Man
,
was
one
,
because
an
Angel
might
assume
and
actuate
a
humane
Body
.
However
,
it
is
certain
,
that
to
the
making
up
of
that
Creature
which
we
call
a
Man
,
there
goes
something
more
than
what
is
visible
to
the
Eye
,
viz.
a
humane
Soul.
And
whether
that
were
there
or
no
,
or
an
Angel
in
the
room
of
it
,
was
more
than
Abraham
could
certainly
discern
by
his
Senses
.
But
there
is
not
the
same
case
in
seeing
of
a
piece
of
Bread
,
because
there
is
no
ground
to
think
there
is
any
thing
in
a
piece
of
Bread
,
more
than
what
is
discernable
by
Sense
.
To
talk
of
a
Substance
distinct
from
the
Colour
,
Tast
,
Smell
,
and
from
the
very
Quantity
and
Dimensions
also
,
is
but
a
piece
of
Scholastick
Nonsence
.
A
Body
has
the
name
of
Bread
given
it
,
because
its
matter
or
quantitative
Dimensions
(
which
is
all
one
)
have
such
a
certain
Colour
,
Tast
,
Smell
,
&c.
from
the
Concurrence
or
Combination
of
which
,
we
English
Men
agree
to
call
it
Bread
,
the
Latins
Panis
.
Now
to
say
,
That
a
Body
having
all
these
,
whence
by
general
Consent
it
is
wont
to
be
called
Bread
,
yet
is
not
Bread
;
is
all
one
,
as
to
say
,
That
Bread
is
not
Bread
,
which
●s
Nonsence
and
a
Contradiction
,
and
we
take
Transubstantiation
to
be
so
,
from
one
end
to
the
other
.
Suppose
a
man
shou'd
come
and
shew
me
a
little
black
Dog
,
and
shou'd
face
me
down
that
it
was
no
Dog
,
but
the
City
of
Rome
,
nay
,
and
that
that
whole
City
was
not
onely
crowded
into
so
little
a
compass
,
but
that
,
cut
him
into
never
so
many
pieces
,
still
every
Bit
was
the
whole
City
of
Rome
.
If
,
I
say
,
a
man
shou'd
come
and
tell
me
thus
,
sure
this
Gentleman
would
give
me
leave
to
think
he
was
out
of
his
Wits
.
But
suppose
then
such
a
man
as
Xaverius
,
who
A.
Pulton
says
had
the
Gift
of
Tongues
(
tho'
he
himself
complains
sadly
in
one
of
his
Epistles
that
he
had
it
not
,
and
knew
not
what
to
do
for
want
of
it
,
Ep.
Iapan
.
3.
p.
30.
)
and
raised
Twenty
five
Persons
from
the
Dead
:
Suppose
,
I
say
,
he
shou'd
come
and
work
all
these
Miracles
which
A.
Pulton
believes
he
did
work
,
in
my
sight
,
and
so
as
to
convince
me
of
the
Truth
of
them
,
and
when
he
had
done
,
shou'd
tell
me
he
wrought
all
these
to
convince
me
that
that
same
black
Cur
was
no
Dog
,
but
the
whole
City
of
Rome
,
&c.
as
before
.
In
this
case
,
and
upon
this
mad
impossible
Supposition
(
for
such
we
must
make
,
if
we
would
draw
a
Parallel
right
)
tho'
I
were
never
so
much
convinced
of
the
Truth
of
his
Miracles
before
,
yet
I
must
needs
tell
him
,
Sir
,
you
do
but
confound
me
.
I
believed
your
Miracles
to
be
true
,
because
they
seemed
so
when
I
had
examined
them
by
Sense
and
Reason
as
well
as
I
cou'd
.
But
if
this
intolerable
absurdity
be
that
which
you
wou'd
prove
by
'em
,
then
I
find
my
Sense
and
Reason
signify
nothing
.
And
believe
you
,
I
cannot
after
all
;
because
I
have
as
great
,
if
not
greater
evidence
that
this
is
but
a
Dog
still
,
than
I
had
,
or
could
have
of
the
Truth
of
your
Miracles
.
Now
let
him
shew
that
can
,
that
in
this
supposition
I
have
made
,
there
are
greater
absurdities
than
what
are
in
Transubstantiation
.
But
to
make
it
a
Parallel
case
betwixt
an
Angel
sometimes
appearing
in
humane
shape
,
and
not
being
discern'd
from
a
man
by
the
Eye
,
and
a
Bit
of
Bread
being
turn'd
in
Ten
thousand
places
,
into
the
same
Natural
Body
of
our
Saviour
,
and
every
Bit
of
it
into
the
whole
Body
;
and
yet
to
all
mens
Senses
appearing
to
be
nothing
in
the
World
but
Bread
still
;
this
certainly
is
a
great
extravagance
.
And
I
must
tell
this
Gentleman
,
that
whereas
he
says
it
might
have
been
said
to
Abraham
,
Ask
your
Eyes
,
ask
your
Nose
,
ask
your
hands
—
they
will
all
tell
you
,
't
is
a
man
you
see
;
herein
he
says
more
than
he
can
prove
.
For
we
have
no
Reason
to
think
that
Abraham
did
either
smell
to
,
or
feel
the
Angels
;
and
unless
the
Angels
did
really
take
humane
Bodies
,
I
suppose
,
feeling
wou'd
have
discovered
the
Truth
;
because
our
Saviour
says
,
Handle
me
and
see
,
for
a
Spirit
hath
not
Flesh
and
Bones
as
ye
see
me
have
.
But
this
Gentleman
charges
the
Doctor
(
his
falsly
supposed
Author
of
the
Conferences
)
with
great
ignorance
in
Logick
,
for
reasoning
in
this
manner
.
If
our
Senses
deceive
us
in
the
Report
they
make
of
the
Eucharist
,
they
may
as
well
deceive
us
in
every
thing
else
.
Now
I
confess
I
see
no
ill
Logick
in
this
;
for
the
sequel
is
easily
proved
thus
;
Because
our
Senses
report
nothing
with
clearer
Evidence
than
they
do
in
this
matter
of
the
Eucharist
.
And
how
,
I
pray
,
is
there
here
an
Universal
drawn
from
a
Particular
?
As
for
comparing
Transubstantiation
with
the
Trinity
,
I
wou'd
desire
this
Gentleman
to
answer
what
has
been
already
written
in
some
Dialogues
lately
printed
on
that
Subject
.
Or
let
him
but
shew
us
as
good
Scripture-proof
for
Transubstantiation
,
as
there
is
for
the
Trinity
;
and
try
next
whether
he
can
load
the
Doctrine
of
the
Trinity
,
as
deliver'd
in
Scripture
,
with
as
many
Absurdities
as
follow
from
Transubstantiation
;
And
then
it
will
be
time
to
consider
,
whether
we
had
best
believe
Transubstantiation
,
or
turn
Socinians
.
But
this
will
be
a
long
while
a
doing
.
In
the
mean
time
it
is
denied
that
the
Doctrine
of
the
Trinity
does
at
all
contradict
that
Maxime
,
Quae
conveniunt
in
un
tertio
conveniunt
inter
se
,
in
the
true
sence
of
it
.
As
for
this
Gentleman's
way
of
dealing
with
an
Infidel
,
to
make
him
believe
Transubstantiation
;
I
must
tell
him
,
that
if
his
Infidel
understood
himself
,
it
will
prove
insufficient
.
For
,
1.
Whereas
he
says
that
they
agree
,
God
sees
Truths
which
we
cannot
understand
,
and
that
he
can
reveal
those
Truths
;
his
Infidel
may
tell
him
,
That
if
there
be
any
Truths
repugnant
to
the
first
Principles
of
all
humane
Knowledg
,
God
must
give
us
other
Faculties
,
before
he
can
reveal
such
Truths
to
us
.
And
,
2.
That
he
can
never
make
it
appear
,
that
the
Moral
Evidence
he
talks
of
,
is
equal
to
the
Moral
Evidence
we
have
of
the
falsity
of
Transubstantiation
.
Lastly
,
As
for
the
Threatning
Conclusion
,
That
the
Doctor
may
chance
to
smart
for
attempting
the
Destruction
of
their
Church
;
If
he
means
in
this
World
,
let
him
say
it
plainly
:
If
he
means
in
the
next
,
he
might
know
we
fear
not
that
upon
this
Account
.
All
the
danger
we
fear
for
opposing
that
Church
(
in
this
way
of
Disputation
and
Reasoning
)
is
wholly
in
this
World
;
in
the
other
we
believe
they
will
be
more
in
danger
to
suffer
for
defending
it
.
IMPRIMATUR
,
Nov.
22.
1687.
Guil.
Needham
.
LONDON
:
Printed
for
Ric.
Chiswell
,
at
the
Rose
and
Crown
in
St.
Paul's
Church-Yard
.
M
DC
LXXXVIII
.