A01532:430
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 9: Division 9.Part 2 › Division 9: Diuision 9.
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.
HIS next Argument drawn from the Nature of Signs 1and Sacraments is idle and forceless. For we deny not (as there he supposeth) the Sacramental Signs containing ⟨p. 160⟩the body of Christ under them to signify somewhat distinct from themselves, to wit, the spiritual nutrition of souls living by grace that worthily receive them. They signify likewise Christs body and blood dolorously severed in his passion. And so a thing considered in one manner may be a sign of it self in another manner considered, as Christ transfigured represented his own body as now it is in heaven glorified: his triumphant entrance into Jerusalem on Palm Sunday figured his own entrance into heaven afterwards, as Eusebius Emissenus and other Fathers teach: and as an Emperor in his triumph may represent his own victories, &c.
HIS next Argument drawen from the Nature of Signes 1and Sacraments is idle and forcelesse. For wee denie not (as there he supposeth) the Sacramentall Signes containing ⟨p. 160⟩the bodie of Christ vnder them to signifie somewhat distinct from themselues, to wit, the spirituall nutrition of soules liuing by grace that worthily receiue them. They signifie likewise Christs body and blood dolorously seuered in his passion. And so a thing considered in one manner may be a signe of it selfe in another manner considered, as Christ transfigured represented his owne bodie as now it is in heauen glorified: his triumphant entrance into Ierusalem on Palme Sunday figured his owne entrance into heauen afterwards, as Eusebius Emissenus and other Fathers teach: and as an Emperour in his triumph may represent his owne victories, &c.
- 1N. P.