A01532:301
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 6: Division 6.Part 2 › Division 6: Diuision 6.
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.
How many toys are there in theirs that are not touched at all in Justine? And again, what is there in Justines relation, that is not found in our Protestanticall (as he termeth it) communion? that sending of it home ordinarily only excepted, which neither they themselves use ordinarily when they celebrate, and the danger of repair hindering access (it seemeth) then occasioned.
How many toyes are there in theirs that are not touched at all in Iustine? And againe, what is there in Iustines relation, that is not found in our Protestanticall (as he tearmeth it) communion? that sending of it home ordinarily onely excepted, which neither they themselues vse ordinarily when they celebrate, and the danger of repaire hindring accesse (it seemeth) then occasioned.
3. Where doth Justine say, as this corrupt corrupter reporteth him, that they eat bread and drink wine converted by the miraculous force of Christs words into his natural flesh and blood? No one word in him of a miraculous conversion, nor of their being the natural flesh and blood of Christ. There is mention indeed of a change, and that a ⟨p. 114⟩natural change, not of the creatures into Christs natural flesh and blood, but of the blessed food, Or the food made the Eucharist (as nBellarmine translateth it) into our flesh. Which words though oBellarmine would fain wrest awry, because they wring him, yet no Grammar will admit any other sense of them. From whence it is apparent that the blessed food that Justine speaketh of, is not really, but symbolically and figuratively Christs body. For pthere can nothing be devised more absurd (saith Bellarmine) then that the Substance of our bodies should be nourished with Christs flesh. But our flesh and blood (and that, I hope, is the substance of our Bodies; as Irenaeus also expressly speaketh) are nourished (saith Justine) by the blessed food, or by the Bread and Wine made the Eucharist, and that