But Lord what meant ye to allege Theophylacte, and S. Ambrose, whose Doctrine is so contrary to yours,1 as light is to darkness? Theophylacte expounding these words of Christ in S. John. As the Living Father hath sent me, even so live I by the Father, and he that eateth me, shall live by me, saith thus: Doest thou not hear a dreadful saying? We eat not pure God, for he is untouchable, and unbodily. Neither can he be comprehended with eyes, nor teethe. Neither eat we the flesh of a pure man: for that can profit nothing at all. But now that God hath united unto him self flesh after a unspeakable contemperament, the flesh is also become lifemakinge. Not for that it is passed away into the Nature of God,* beware of that, but after the likeness of fiery iron, which abideth iron, and showeth the operation of fire: even so (quoth he) the flesh of our Lord abiding flesh, is lifemakinge, as being the flesh of God the word. then as (saith he) I live by the Father, who is life, so he that eateth me, shall live by me, being tempered with me, as also being transelemented into me, who have Power to vivificate or give life. Which last words your own Doctor Oecolampadius hath thus turned, Dumb quodammodò miscetur, & transelementatur in me, qui vivificare potest, corruptinge the sound Doctrine of the writer with his forged* quodammodò, which he found not in the Greek there placed, and breaking the congruity of the Latin speech, by putting that in the third Person, that ought to be in the first. If faith wrought all this matter, then after your meaning, might we eat God, which Theophylacte denieth. He saith, he that eateth Christs flesh, is tempered together with him, and transelemented into him, so as he is made one Body with him,4 as Cyrillus expoundeth the place of S. Paul to the Ephesians: where he saith, that we be Concorporales, that is to say, of one Body with Christ. And an other where, flesh of his flesh, and bone of his bones.
But Lorde what meant ye to allege Theophylacte, and S. Ambrose, whose Doctrine is so contrary to yours,1 as light is to darkenes? Theophylacte expoundinge these woordes of Christe in S. Iohn. As the Liuinge Father hath sent me, euen so liue I by the Father, and he that eateth me, shal liue by me, saithe thus: Doest thou not heare a dreadful saieinge? VVee eate not pure God, for he is vntoucheable, and vnbodily. Neither can he be comprehended with eies, nor teethe. Neither eate we the fleshe of a pure man: for that can profite nothing at al. But now that God hath vnited vnto him selfe fleashe after a vnspeakeable contemperament, the fleashe is also become lifemakinge. Not for that it is passed away into the Nature of God,* beware of that, but after the likenes of fyryyron, whiche abideth yron, and sheweth the operation of fire: euen so (quoth he) the fleashe of our Lorde abidinge fleashe, is lifemakinge, as beinge the fleashe of God the worde. then as (saithe he) I liue by the Father, who is life, so he that eateth me, shal liue by me, being tempered with me, as also being transelemented into me, who haue Power to viuificate or giue life. VVhiche laste woordes your owne Doctour Oecolampadius hathe thus turned, Dum quodammodò miscetur, & transelementatur in me, qui viuificare potest, corruptinge the sounde Doctrine of the writer with his forged* quodammodò, whiche he founde not in the Greke there placed, and breakinge the congruitie of the Latine speache, by puttinge that in the thirde Person, that ought to be in the firste. If faithe wrought al this matter, then after your meaning, might we eate God, whiche Theophylacte denyeth. He saithe, he that eateth Christes fleash, is tēpered togeather with him, and transelemented into him, so as he is made one Body with him,4 as Cyrillus expoundeth the place of S. Paule to the Ephesians: where he saithe, that we be Concorporales, that is to say, of one Body with Christe. And an other where, fleash of his fleashe, and bone of his bones.
- 1Theophylacte contrary to these Defenders.
- *This similitude of f•y iron quite overthroweth the whole fantasy of Transubstantiation.This similitude of f•y yrō quite ouerthrovveth the vvhole fantasie of Transubstantiation.
- *Untruth, presumed only of ignorance For, Quodammodò, is in the text: [Greek or Hebrew].Vntruthe, presumed onely of ignorance For, Quodammodò, is in the texte: 〈non-Latin alphabet〉.
- 4Cap. 3. Ephe. 5.
