A01532:557
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.
2. It is another untruth as gross as the former, to say we ground our exposition on those words only. We urge indeed the words following cThe words that I speak are spirit and life. And we urge and expound them no otherwise then diverse of the Ancients have done before us. To omit Athanasius formerly alleged: Augustine besides that that is in the self same place cited; dWhat mean those words, (saith he) They are spirit and life, but ⟨p. 209⟩ethat they are to be understood spiritually? And again, fHe spake this that he might gnot be understood carnally; as hNicodemus before had done. Yea and of those former words Thomas Aquinas out of Chrysostom, iWhen Christ saith; It is the spirit that quickeneth, the flesh profiteth nothing: his meaning is, that kwe ought spiritually to understand those things that we hear of him: and that lwhoso heareth carnally, getteth thereby no good. Now to understand them carnally, is to look on the outward things only, and to imagine no more then we see. To understand them spiritually is not so to judge of them, but also with the inward eyes to look on them. mWhich in all mysteries ought always to be done. And Tertullian, nWhen Christ saith that The flesh profiteth nothing; His meaning must be drawn from the matter of his speech. For because they thought his speech hard and intolerable,