First, this Authority here alleged, is not to be found, neither in S. Augustine, in whose name it is brought, nor in the sentences of Prosper. As for Gratian, M. Harding knoweth, he is a Common Falsifier of the Doctors, and therefore his credit in such cases cannot be great. Notwithstanding touching the matter, we know, that Bread, Wine, and Water, of them self be nothing else, but corruptible, and simple Creatures. If we conceive none otherwise of them, then they be of them self, then all our Sacraments be in vain. Therefore the godly Fathers labour evermore, to draw us from the outward visible Creatures, to the meaning & substance of the Sacraments.1 And to that end S. Augustine saith, In Sacramentis videndum est, non, quid sint, sed, quid Significent. In Sacraments we must consider, not, what they be in deed, but, what they Signify. So it is written in the Council of Nice.2 Vides Aquam? Cogita Divinam Vim quae in Aqua late•. Seest thou the Water of Baptism? (it is not that, it was before) consider thou that Heavenly Power, that lieth hidden in the Water. So Chrysostom saith, Antequam Sanctificetur Panis, panem nominamus: Divina autem Sanctificante illum Gratia, mediante sacerdote, liberatus est quidem ab appellatione Panis: dignus autem habitus est Dominici Corporis appellation: etiamsi Natura Panis in illo rema•serit. The Bread before it is Sanctified, is called Bread: but being sanctified by the Heavenly Grace, by mean of the Priest, it is delivered from the name of Bread, and thought worthy of the name of the Lords Body: notwithstanding the Nature of Bread remain in it still. Thus, as Chrysostom saith, The Bread remaineth still Bread, in his former Kind & Substance: without any such Transubstantiation, or change of nature, as is now imagined. The words be plain: M. Harding cannot deny them. And yet notwithstanding, it is not the thing, it was before: because it is also called the Lords Body. So likewise saith S. Augustine, Quicunque in Manna Christum intellexerunt, 3eundem, quem nos, 4Spiritualem Cibum Manducarunt. As many,5 as in Manna understood Christ, they did eat the same Spiritual Meat, that we Eat (that is, the very Body of Christ.) And so unto them Manna was Christs Body, and not the same thing, it was before.
First, this Authoritie here alleged, is not to be found, neither in S. Augustine, in whose name it is brought, nor in the sentences of Prosper. As for Gratian, M. Hardinge knoweth, he is a Common Falsifier of the Doctours, and therefore his credit in suche cases cannot be greate. Notwithstandinge touchinge the mater, we knowe, that Breade, Wine, and Water, of them selfe be nothinge els, but corruptible, and simple Creatures. If we conceiue none otherwise of them, then they be of them selfe, then al our Sacramentes be in vaine. Therefore the godly Fathers labour euermore, to drawe vs from the outwarde visible Creatures, to the meaninge & substance of the Sacramentes.1 And to that ende S. Augustine saithe, In Sacramentis videndum est, non, quid sint, sed, quid Significent. In Sacramentes we muste consider, not, what they be in deede, but, what they Signifie. So it is written in the Councel of Nice.2 Vides Aquam? Cogita Diuinam Vim quae in Aqua late•. Seest thou the Water of Baptisme? (it is not that, it was before) consider thou that Heauenly Power, that lieth hidden in the Water. So Chrysostome saith, Antequam Sanctificetur Panis, panem nominamus: Diuina autem Sanctificante illum Gratia, mediante sacerdote, liberatus est quidem ab appellatione Panis: dignus autem habitus est Dominici Corporis appellatione: etiamsi Natura Panis in illo rema•serit. The Breade before it is Sanctified, is called Breade: but beinge sanctified by the Heauenly Grace, by meane of the Prieste, it is deliuered from the name of Breade, and thought woorthie of the name of the Lordes Bodie: notwithstanding the Nature of Breade remaine in it stil. Thus, as Chrysostome saith, The Breade remaineth stil Breade, in his former Kinde & Substance: without any suche Transsubstantiation, or change of nature, as is nowe imagined. The woordes be plaine: M. Hardinge cannot denie them. And yet notwithstandinge, it is not the thinge, it was before: bicause it is also called the Lordes Bodie. So likewise saithe S. Augustine, Quicunque in Manna Christum intellexerunt, 3eundem, quem nos, 4Spiritualem Cibum Manducarunt. As many,5 as in Manna vnderstood Christe, they did eate the same Spiritual Meate, that we Eate (that is, ye very Bodie of Christe.) And so vnto them Manna was Christes Bodie, and not the same thinge, it was before.
- 1August. contra Maximinum. li. 3.
- 2Concil. Nicene. [Greek or Hebrew]. Chrysost. ad Caesarium Monachum.Concil. Nicen. 〈non-Latin alphabet〉. Chrysost. ad Caesarium Monachum.
- 3Augustin. de Utilitate Poenitentiae.Augustin. de Vtilitate Poenitentiae.
- 41. Corinth. 10.
- 5Bertramus, De Sacramen. Eucharistiae.
