A01532:302
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.
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 qby a 5change of the things received. The blessed food therefore that Justine speaketh of, is not really Christs natural Body, as this mis-reporter and mis-expounder of him affirmeth.
3. Where doth Iustine say, as this corrupt corrupter reporteth him, that they eate bread and drinke wine conuerted by the miraculous force of Christs words into his naturall flesh and blood? No one word in him of a miraculous conuersion, nor of their being the naturall flesh and blood of Christ. There is mention indeede of a change, and that a ⟨p. 114⟩naturall change, not of the creatures into Christs naturall flesh and blood, but of the blessed foode, Or the foode made the Eucharist (as