A01532:161
A discussion of the popish doctrine of transubstantiation wherein the same is declared, by…A discussion of the popish doctrine of transubstantiation vvherein the same is declared, by…
A discussion of the popish doctrine of transubstantiation wherein the same is declared, by the confession of their own writers, to have no necessary ground in Gods Word: as also it is further demonstrated to be against Scripture, nature, sense, reason, religion, and the judgement of t5xxauncients, and the faith of our ancestors: written by Thomas Gataker B. of D. and pastor of Rotherhith.A discussion of the popish doctrine of transubstantiation vvherein the same is declared, by the confession of their owne writers, to haue no necessary ground in Gods Word: as also it is further demonstrated to be against Scripture, nature, sense, reason, religion, and the iudgement of t5xxauncients, and the faith of our auncestours: written by Thomas Gataker B. of D. and pastor of Rotherhith.
London: printed by John for William Sheffard, 1624London: printed by Iohn for William Sheffard, 1624
Title page typeset from the transcription.
Part 2 › Division 2: Division 2.Part 2 › Division 2: Diuision 2.
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.
4. Chrysostom is alleged; but little to the purpose. The former allegation is here cited out of Sermon 60. ad Popul. Antioch. which Sermon this Answerer, had he been so well acquainted with the Author he citeth, as would beseem such a Doctor as he professeth himself to be, he should have found to be an Homily never made by Chrysostom, but by some other composed of part of two Sermons of his, on the Gloss of S. Matthew pieced together, to wit, the 83. and the 51. according to the Latin, or the 82. and 50. according to the Greek. The place produced is out of the 83. on Matthew: for that is the proper place of it. In which Sermon Chrysostom speaketh no more of the Eucharist, then he doth of the Sacrament of Baptism, in the very next words. kIt is no sensible thing (saith he) that Christ hath left us, but in things indeed sensible matters all intelligible. lIn like manner it is in Baptism. By a sensible thing, to wit, water is the gift given, but the thing that is there wrought, to wit, regeneration and renovation, is a thing intelligible. If thou wert not corporal, he would have given thee the gifts themselves naked and spiritual: but because thy soul is conjoined with thy body, therefore by sensible things he giveth thee things intelligible. And in mthe other Sermon out of which that Homily is pieced: Believe thou that the same supper wherein Christ himself sate down, is now celebrated. For there is no difference between this and that. For nit is not a man that doth the one, and Christ the other. But it is Christ himself that doth both the one and the other. When therefore thou seest the ⟨p. 67⟩Priest reaching somewhat to thee: odo not imagine that it is the Priest that doth it, but that it is Christs hand that is stretched out to thee. For as when thou art baptised, phe doth not baptize thee; but it is God that holdeth thy head by his invisible power; and neither Angel nor Archangel, nor any other dare approach and touch: So is it now also. Now what is here spoken but of Mysteries or Sacraments in general, applied after in particular, as well to Baptism as to the Eucharist? and therefore may as well prove a real or essential transmutation in the one as in the other: and if not in both, in neither, since the very same things are spoken of either: