No we, sith that by this Doctors plain declaration of the Catholic Faith in this point, we ought to believe, and to be verily assured, that the Bread is no more Bread after Consecration, but the very Body of Christ, and the Wine no more Wine, but his precious Blood, though they seem to the eye otherwise, though taste, and feeling judge otherwise, and to be short, though all senses report the contrary, and all this upon warrant of our Lords word, who said these to be his Body and Blood: and that (as he teacheth) not in the Bread and Wine: And further sith we are taught by Eusebius aEmissenus, in Homilies of Eas•er to believe terrena commutari, & transire, the earthly things to be changed, and to pass: again, Creaturas conuerti in substantiam Corporis Christi, The Creatures of Bread and Wine to be turned into the substance of our Lords Body and Blood, which is the very Transubstantiation: and sith Chrysostomb saith Panem absumi, that the Bread is consumed away by the Substance of Christs Body:c And Damascene, Bread and Wine Transmu•ari supernaturaliter, 4to be changed above the course of nature: and Theophylacte, the Breadd transelementari in Carnem Domini, to be quite turned by changing of the Elements, that is, the matter of Substance it consisteth of, into the Flesh of our Lord: and that in an other place, Ineffabili operation transformari, etiamsi Panis nobis videatur, that the Bread is transformed and changed into an other substantial form, (he meaneth that of our Lords Body) by unspeakable working, though it seem to be Bread: Finally, sith that the Greek Doctors of late age, affirm the same doctrine, among whome Samona useth for persuasion of it the similitude, which Gregory Nyssene, and Damascene for declaration of the same used before: which is, that in Consecration such manner Transubstantiation is made, as is the Conversion of the Bread in nourishing, in which it is turned into the Substance of the nourished: Methonensis, like S. Ambrose, would not men in this matter to look for the order of nature, seeing that Christ was borne of a Virgin beside all order of nature, and saith that our Lords Body in this Sacrament, is received under the form or shape of an other thing,7 lest blood should cause it to be horrible:
No we, sithe that by this Doctours plaine declaration of the Catholike Faithe in this pointe, we ought to beleeue, and to be verily assured, that the Breade is no more Breade after Consecration, but the very Bodie of Christe, and the VVine no more VVine, but his pretiouse Bloude, though they seeme to the eye otherwise, though taste, and feelinge iudge otherwise, and to be shorte, though al senses reporte the contrary, and al this vpon warrant of our Lordes woorde, who saide these to be his Bodie and Bloude: and that (as he teacheth) not in the Breade and VVine: And further sithe we are taught by Eusebius aEmissenus, in Homilies of Eas•er to beleeue terrena commutari, & transire, the earthly thinges to be chaunged, and to passe: againe, Creaturas conuerti in substantiam Corporis Christi, The Creatures of Breade and VVine to be turned into the substance of our Lordes Bodie and Bloude, which is the very Transubstantiation: and sithe Chrysostomeb saithe Panem absumi, that the Breade is consumed away by the Substance of Christes Bodie:c And Damascen, Breade and VVine Transmu•ari supernaturaliter, 4to be chaunged aboue the course of nature: and Theophylacte, the Breaded transelementari in Carnem Domini, to be quite turned by chaunginge of the Elementes, that is, the mater of Substance it consisteth of, into the Fleashe of our Lorde: and that in an other place, Ineffabili operatione transformari, etiamsi Panis nobis videatur, that the Breade is transformed and changed into an other substantial forme, (he meaneth that of our Lordes Bodie) by vnspeakeable workinge, though it seeme to be Breade: Finally, sithe that the Greeke Doctours of late age, affirme the same doctrine, amonge whomee Samona vseth for persuasion of it the similitude, whiche Gregorie Nyssene, and Damascene for declaration of the same vsed before: whiche is, that in Consecration such manner Transubstantiation is made, as is the Conuersion of the Breade in nourishinge, in whiche it is turned into the Substance of the nourished: Methonensis, like S. Ambrose, woulde not men in this mater to looke for the order of nature, seinge that Christe was borne of a Virgin biside al order of nature, and saithe that our Lordes Bodie in this Sacrament, is receiued vnder the forme or shape of an other thinge,
- aNewly set abroad, and justly suspected.Nevvely sette abroade, and iustly suspected.
- bIn Comparison of Christs Body, that is represented, the Bread is nothing.In Cōparison of Christes Bodie, that is represented, the Breade is no•thinge.
- cSuch a supernatural change there is in the water of Baptism, and in all Sacraments.Such a supernatural change there is in the vvater of Baptisme, and in al Sacramentes.
- 4Lib. 4. de Orthodoxa fide ca. 14. In Mar. 14. In Matth. 26.
- dEven so Theophilacte saith, Nos transelementamur, in Christum.Euen so Theophilacte saith, Nos transelementamur, in Christum.
- eThese four, Samona, Methonensis, Cabasilas, and Marcus Ephesius are late Writers, void of credit: yet all enemies to Transubstantiation.These foure, Samona, Methonensis, Cabasilas, and Marcus Ephesius are late VVriters, voide of credit: yet al enimies to Transubstantiation.
- 7Cap. 27.
