A01532:552
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 14: Division 14.Part 2 › Division 14: Diuision 14.
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.
Only for what he saith of our Liturgy as pieced (I know not how) together out of their Missals, and graced with a riming Psalm sung to a liggish tune. Not to put him in mind of those apish gesticulations, and histrionical firks, that their Mass almost wholly consisteth of, and of their Hymns running in rime indeed, but full oft without reason, fraught with gross Barbarisms and Solecisms; yea stuffed with snot a few impious blasphemies; which their Collects also are not free from. Let the ancient manner of Church-service and celebration of this Sacrament related before out of Justine Martyr be considered; and then see what is wanting in ours that was then in theirs, and whether is liker to that, ours or theirs. Their Missal indeed is a mere patchery of old and new together, so evil contrived (whatsoever tBellarmine prate to the contrary) and so handsomely agreeing the one with the other, that from those very fragments of antiquity, that remain yet in their Mass, this very doctrine of theirs may very evidently be confuted. For ⟨p. 206⟩therein after consecration they pray unto God, to accept that holy sacrifice, which of his gifts they offer, and vouchsafe to look propitiously upon those his gifts, and to accept them as he did Abel's offering and Abraham's sacrifice: and, that he will command them to be carried up by the hands of his Angel, to be presented on the high Altar in the sight of his Majesty; and that through Jesus Christ, by whom he continually createth, quickeneth, and blesseth all these good things: And again, that that which they have taken may of a temporal gift become an eternal remedy. How stand now these speeches and prayers with their Transubstantiation? Are Christs body and blood those temporal gifts and good things, that God by Christ daily createth and quickeneth? Or needeth Christ the Priest to entreat his Father to look propitiously upon him? Or any Angel to carry him up and present him before his Father in heaven, in whose presence and sight he is continually there? Or is it not absurd to place uAbel's fatlings and xAbraham's Ram in equipage with the body and blood of Christ Jesus? But these things (it seemeth) were in their ancient Liturgies, before ever this new monster was hatched, and to their own shame & confusion are yet unwisely still retained.