Neither Maketh S. Ambrose, which also ye bring in, any better for you. Would God ye would admit him for Umpire in this point. Verily in the book, and chapter, that ye refer us unto, he disputeth as it were of purpose against you, as though he foresaw the time, when the Church should be troubled with the Heresy of Sacramentaries. Tu fortè dicis, &c. Perhaps thou sayest,1 My Bread is common: But this Bread is Bread, before the words of the Sacraments: so soon as consecration cometh, of Bread is made the Flesh of Christ. Let us then avouch this, how that, which is Bread, may be the Body of Christ? By Consecration. Then with what words and speeches is consecration made? Even with those of our Lord Jesus. For what so ever else is said (he meaneth at the Mass) it is praisegevinge to God, and praying for the People, for Kings, for the rest. When the Priest cometh to the Consecration of the honourable Sacrament, there he useth not his own words, but the Words of Christ. Therefore it is the word of Christ, that maketh the Sacrament.* What word of Christ? Soothly that same word whereby all things be made. Our Lord Commanded, and Heaven was made. Our Lord Commanded, and earth was made. Our Lord Commanded, and the seas were made. Our Lord Commanded, every Creature was engendered. Seest thou then, how workful is the word of Christ?3 Well then, if there be so great Power in the word of our Lord Jesus, that things began to be, which were not: how much more is it workful,‡ Ut sint, quae erant, & in aliud commutentur, That things be which were, and be changed into an other thing? Here, Sir Defender, Construe me these words, and what sense can you draw forth of them, but this: If by the working Power of our Lords word, things have a being, which before were nothing, and had no being at all, as Heaven, Earth and Seas: how much more Power hath it to work, that things which were before, and had a being, now also be, or have a being, but be changed into an other thing, in Aliud, *into a thing of an other Substance? For by this phrase is ⟨p. 245⟩signified a Substantial changing,6 which aptly is called Transubstantiation: And, I pray you, good Sir,7 who sayeth, that the Elements. I mean Bread and Wine, pass quite away, and go to nothing?
Neither Maketh S. Ambrose, whiche also ye bringe in, any better for you. VVoulde God ye woulde admitte him for Vmpeere in this pointe. Verily in the booke, and chapter, that ye referre vs vnto, he disputeth as it were of pourpose againste you, as though he foresawe the time, when the Churche shoulde be troubled with the Heresie of Sacramentaries. Tu fortè dicis, &c. Perhappes thou sayest,1 My Breade is common: But this Breade is Breade, before the woordes of the Sacramentes: so soone as consecration commeth, of Breade is made the Fleashe of Christe. Let vs then auouche this, howe that, whiche is Breade, maye be the Body of Christe? By Consecration. Then with what woordes and speaches is consecration made? Euen with those of our Lorde Iesus. For what so euer els is saide (he meaneth at the Masse) it is praisegeuinge to God, and prayinge for the People, for Kinges, for the reste. VVhen the Prieste commeth to the Consecration of the honorable Sacramente, there he vseth not his owne woordes, but the VVoordes of Christe. Therefore it is the woorde of Christe, that maketh the Sacramente.* VVhat woorde of Christe? Soothely that same woorde whereby al thinges be made. Our Lorde Commaunded, and Heauen was made. Our Lorde Commaunded, and earthe was made. Our Lorde Commaunded, and the seas were made. Our Lorde Commaunded, euery Creature was engendred. Seest thou then, howe woorkeful is the woorde of Christe?3 VVel then, if there be so greate Power in the woorde of our Lorde Iesus, that thinges beganne to be, whiche were not: howe mutche more is it woorkeful,‡ Vt sint, quae erant, & in aliud commutentur, That thinges be whiche were, and be chaunged into an other thinge? Here, Sir Defender, Constrewe me these wordes, and what sense can you draw foorth of them, but this: If by the workinge Power of our Lordes woorde, thinges haue a beinge, whiche before were nothinge, and had no beinge at al, as Heauen, Earthe and Seas: howe mutche more Power hath it to woorke, that thinges whiche were before, and had a beinge, nowe also be, or haue a beinge, but be changed into an other thinge, in Aliud, *into a thinge of an other Substaunce? For by this phrase is ⟨p. 245⟩signified a Substantial chaunginge,6
- 1De Sacr. Li. 4. Ca. 4. De Pane. Consecration.
- *God may well be Omnipotent, without either Transubstantiation, or Real Presence.God maie vvel be Omnipotēte, without either Transubstantiation, or Real Presence.
- 3Operatorius These be the words alleged by the Defender.Operatoriꝰ These be the vvordes alleaged by the Defender.
- ‡S. Ambrose saith, The Bread and Wine are the same things, they were before Consecration: notwithstanding they be now made a Sacrament.S. Ambrose saith, The Bread and VVine are the same thinges, they vvere before Cō secration: notvvithstandinge they be novve made a Sacramente.
- *Untrue exposition. That were contrary to S. Ambrose. For then were they not the same things, their were before.Vntrue exposition. That vvere contrarie to S. Ambrose. For then vvere they not the same thinges, their vvere before.
- 6Omnipotent Power.Omnipotente Povver.
- 7The Elements after Consecration be, or have a being.The Elementes after Consecration be, or haue a beinge.
