Spiritual, world. And therefore he calleth it spiritual bread; and of Christ's blood he saith Nothing thus: Bibe vinum in corde tuo, spirituale scilicet vinum1: “Drink that wine (not in com- with thy bodily mouth, but) in thy2 heart; I mean that spiritual wine." Again parison. he sheweth wherefore the Jews were offended with Christ, and openeth the very The oil is cause of the grossness of their error: Judæi, non audientes verba Christi secundum Christ. Spiritum, scandalizati abierunt retro, eo quod existimarent sese ad humanarum carCatech. nium esum incitari3: "The Jews, not hearing Christ's words according to the Spirit, were offended, and went from him, for that they thought they were The transla- encouraged to eat man's flesh." Again he saith: Gustate et videte quod suavis est Dominus. Num hoc corporeo palato, ut istud dijudicetis, vobis præcipitur ? "Quod Chris- Nequaquam; sed potius certa fide1: "Taste and see that the Lord is delectable. nus" being, What, are you commanded to judge this with your bodily mouth? No, not so; but with undoubted faith." Myst. 4. tor hath turned it, tus est Domi as I judge, deceived by the likeness of these two words, χρηστὸς τός. In this sense the water in baptism giveth place to the blood of Christ, and of itself seemeth nothing; likewise the bread in the sacrament of Christ's body and Xpio- giveth place to the body of Christ, and in respect thereof is utterly nothing. Which thing concerning the water of baptism Paulinus seemeth to express thus: Fonsque novus renovans hominem; quia suscipit, et dat Munus sive magis quod desinit esse per usum, Tradere divino mortalibus incipit usu". In Catech. Psal. xxii. Chrysost. in Likewise Chrysostom: Non erit aqua potationis, sed sanctificationis: "It shall not be water to drink (as it was before), but water of sanctification" (as before it was not). This is the very substance of the sacraments; in respect whereof the corruptible elements of bread, wine, and water, are consumed, and taken for nothing. Chrysost. de Pachym. in Dionys, de rarch. cap. iv. This thing Chrysostom expresseth notably to the eye by this example: Lanæ, cum tinguntur, naturæ suæ nomen amittunt, et tincturæ nomen accipiunt; et non ultra vocas lanam, sed vel purpuram, vel coccinum, vel prasinum, &c.7: "Wool, when it is dyed, loseth the name of his own nature, and taketh the name of the colour; thou callest it no longer wool, but purple, or scarlet, or green, &c." Notwithstanding the very substance of wool remaineth still. And so Pachymeres saith: "The holy oil is no longer called oil, but it is Eccles. Hie- turned into Christ." His words be plain: Oleum enim est Christus: "For the μύρου γὰρ oil is Christ." Not meaning thereby that the oil is no oil, but only that in o Xplorós. respect of Christ, that thereby is signified, the oil is consumed, and appeareth nothing. So Paulus, that famous learned lawyer, saith: Res [una] per prævalentiam trahit aliam: "One thing by force of greater weight draweth another with it." De Rei Vendicatione. In rem. Paul. August. contr. دو Thus therefore saith Cyrillus : "The bread that we see is now not bread, but Christ's body; and the wine that we see is now not wine, but Christ's blood." As if he should say, these elements or creatures are not so much the things that they be indeed, as the things that they represent. For so St Augustine saith generally of all sacraments, as it hath been alleged once or twice before: "In Maxim. Lib. sacraments we may not consider what they be indeed, but what they signify 10' And to the same end St Ambrose saith: Magis videtur, quod non videtur11: "It is better seen that is not seen." And all this is wrought, both in the mystery of baptism, and also in the mystery of Christ's body, not by the work or force of nature, but by the omnipotent power of the Spirit of God, and by the warrant of Christ's word. iii. Ambros. de iis qui init. Myst. cap. iii. [ Cyril. Hierosol. Op. Par. 1720. Catech. xxi. [2 They, 1565.] [3 Id. ibid. 4. pp. 320, 1.] [ Paulin. Op. Ant. 1622. S. Fel. Natal. Dec. [ Chrysost. Op. Lat. Basil. 1547. Expos. Psal. xxii. Tom. V. col. 710.] [ Id. Op. Par. 1718-38. De Fid. et Leg. Nat. Serm. Tom. I. p. 828. This is spurious.] [8 Tò dè μúpov éotiv ó XpiσTós.-Dionys. Areop. Op. Antv. 1634. De Eccles. Hierarch. Pachym. Paraphr. cap. iv. 11. Tom. I. p. 353.] [9 Paul. in Corp. Jur. Civil. Amst. 1663. Digest. Lib. VI. Tit. i. 23. Tom. I. p. 145; where alienam rem trahit.] [10 August. Op. Par. 1679-1700. Contr. Maxim. Arian. Lib. 11. cap. xxii. 3. Tom. VIII. col. 725. See before, page 467.] [ Ambros. Op. Par. 1686-90. Lib. de Myst. cap. iii. 15. Tom. II. col. 328.] vi. cap. Thus Emissenus, thus Damascene, thus Theophylact say the bread is changed into the substance of Christ's body; I mean, even so as the same Theophylact saith: "We ourselves are transelemented (and transubstantiate) into the body of Theophyl. in Christ." For thus he imagineth Christ to say: Miscetur mihi, et transelementatur Johan. in me 12. And in like sort Chrysostom, speaking of the corruption and renewing of the world, saith thus: Opus erat quasi reelementationem quandam fieri13: "It Chrysost. in was needful that the elements were (transubstantiate, or) made new.” So St 25. Peter saith: Efficimur consortes divinæ naturæ: "We are made partakers of the 2 Pet. i. divine nature." And a heathen writer saith: Homo transit in naturam Dei 14: "A Mercurius Trismegistus man is turned into the nature of God." in Esculapio. Gen. Hom. Johan. Hom. All these, and other like phrases of speech, must be qualified with a sober and a discreet construction; otherwise, according to the simple tenour of the words, they cannot stand. Therefore St Chrysostom, entreating of the exposition of the scriptures, saith thus: Divina opus est gratia, ne nudis verbis insistamus. Chrysost. in Nam ita hæretici in errorem incidunt, neque sententiam, neque auditoris habitum 39. inquirentes. Nisi enim tempora, locos, auditorem, et alia hujusmodi consideremus, multa sequentur absurda15: "We have need of God's heavenly grace, that we stand not upon the bare words. For so heretics fall into error, never considering neither the mind (of the speaker) nor the disposition of the hearer. Unless we weigh the times, the places, the hearers, and other like circumstances, many inconveniences must needs follow." Verily Bertramus, an ancient writer, saith: Ipse, qui nunc in ecclesia, &c.16: "He that now in the church by his omnipotent Bertram. de power spiritually turneth the bread and the wine into the flesh and blood of his Euch. body, the same invisibly made his body of the manna that came from heaven; Manna Sacram. made Christ's and of the water that flowed from the rock, invisibly he made his own blood." Thus, as the fathers say manna was made Christ's body, or the water in the wilderness was made his blood; even so they say the bread and wine are like- body. wise made Christ's body and blood. de Sanct. Now that it may thoroughly appear, even unto the simple, what the godly fathers meant by such extraordinary use of speech, it shall not be from the purpose to report certain words of Gregorius Nyssenus touching the same, and that in such order as they are written. Thus therefore he saith: Nam et hoc Gregor. Nyss. altare, &c.17: "This altar whereat we stand is by nature a common stone, nothing Baptisin. differing from other stones whereof our walls be built and our pavements laid; but, after that it is once dedicate to the honour of God, and hath received blessing, it is a holy table and an undefiled altar, afterward not to be touched of all men, but only of the priests, and that with reverence. Likewise the bread, that first was common, after that the mystery hath hallowed it, is both called and is Christ's body; likewise also the wine Christ's blood. And whereas before they were things of small value, after the blessing that cometh from the Holy Ghost, either of them both worketh mightily. The like power also maketh the priest to be reverend and honourable, being by mean of a new benediction divided from the common sort of the people." Hereby we see, as the altar, [12 Theophyl. Op. Venet. 1754-63. In Joan. Comm. cap. vi. Tom. I. p. 595.] [13 ...ἐχρῆν...ὥσπερ ἀναστοιχείωσίν τινα γενέobat. Chrysost. Op. In cap. vii. Gen. Hom. xxv. Tom. IV. p. 239.] [14 Mercur. Trismeg. Pœmand. Par. 1554. cap. x. p. 43; where is the passage that most probably is meant.] [15 Chrysost. Op. In Joan. Hom. xl. Tom. VIII. p. 236.] [16 Ipse namque, qui nunc in ecclesia omnipotenti virtute panem et vinum in sui corporis carnem, et proprii cruoris undam spiritualiter convertit, ipse tunc quoque manna de cœlo datum corpus suum, et aquam de petra profusam proprium sanguinem, invisibiliter operatus est.-Ratramn. Lib. de Corp. et Sang. Dom. Oxon. 1838. cap. xxv. p. 14.] [17 ̓Επεὶ καὶ τὸ θυσιαστήριον τοῦτο τὸ ἅγιον, ᾧ παρεστήκαμεν, λίθος ἐστὶ κατὰ τὴν φύσιν και- Greek church. which in some places both for steadiness and continuance was made of stone, was changed from the former state, and yet remained stone still; and as the Figure. priest or bishop was changed from that he was before, and yet remained in substance one man still; so, by the judgment of this ancient father, the bread and wine are changed into Christ's body and blood, and yet remain bread and wine in nature still. Sess. Ult. Joan. Scot. iniv.Sentent. Dist. 10. And forasmuch as M. Harding, to make good and to maintain this his new error, hath here alleged together nine doctors of the Greek church as subscribing and well agreeing thereto; understand thou, good christian reader, for the better information and direction of thy1 judgment, that the Grecians never consented to the same from the first preaching of the gospel there until this day, as it is easy to be seen in the last action of the general council holden Concil. Flor. at Florence 2. And Duns himself, having occasion to entreat hereof, writeth thus: [Ad hanc sententiam] principaliter... videtur movere, quod de sacramentis tenendum est, sicut tenet sancta Romana ecclesia; ... ipsa autem tenet, panem transubstantiari in corpus, et vinum in sanguinem3: "To this determination this thing seemeth specially to lead, that we must hold of the sacraments as the holy church of Rome holdeth," &c. For confirmation hereof he allegeth, not the Greek church, as knowing it had evermore holden the contrary; but only the Concil. Lat. particular determination of the church of Rome, concluded first in the council of Lateran, in the year of our Lord a thousand two hundred and fifteen, and never before. sub Innoc. III. Anno 1215. Roman. Patrit. in Orbe. And Isidorus, the bishop of Russia, for that, after his return home from the Hist. de Novo Council of Florence, he began to practise both for unity herein, and also in all other causes, to be concluded between his churches and the church of Rome, was therefore deposed from his office, and utterly forsaken of all his clergy 4. So well they liked this new device of transubstantiation. Phil. ii. M. Harding will reply, Cyrillus saith, év TT aprov, which he expoundeth, In specie vel figura panis, “In the form or figure of bread." And this, as he imagineth, is as much as accidents without subject. What manner consideration leadeth him hereto, I cannot tell. But it is most certain, that by this very way the old heretics were led into their errors. Marcion the heretic held that Christ appeared not in the very natural body of a man, but only in a fantasy or shew of a man's body: and, to prove the same, he used M. Harding's reason. For it is written, said he: In similitudinem hominum factus est et figura inventus ut homo: "He was made after the likeness of men, and found in figure (which M. Harding expoundeth, 'in shews and accidents') as a man." And St Ambros. Lib. Ambrose saith: Nec sibi blandiatur virus Apollinare, quia ita legitur, Et specie inventus, ut homo5: "Let not that heretic Apollinarius flatter himself for that it is thus written, 'He was found in figure and form as a man'." Here we see M. Harding is driven to fight with old heretics' weapons; otherwise his friends would not judge him catholic. St Ambrose saith, Christ appeared in figura humana", "in the figure of a man.' Origen saith Christus est expressa imago et figura Patris: "Christ is the express image and figure of his Father." Again Ambros. de St Ambrose saith: Gravior est...ferri species, quam aquarum natura9: "The Myst. cap. iii. form of iron is heavier than the nature of the water." And Gregory Nyssene vii. Epist. 43. Ambros. ad Col. 1. Αρχών, Lib. i. cap. ii. is qui init. [' They, 1565.] [ Gen. VIII. Synod. Sess. Ult. Sanct. Union. Litt. in Crabb. Concil. Col. Agrip. 1551. Tom. III. p. 476. See before, page 534, note 1.] [3 Joan. Duns Scot. Op. Lugd. 1639. In Lib. IV. Sentent. Dist. xi. Quæst. 3. Tom. VIII. p. 616; where autem ipsa.] [The author intended is Lodovicus Vartomannus Bononiensis, qui et Romanus Patritius, Navig. Æthiop. &c. in Nov. Orb. Basil. 1555; but no reference to the fact mentioned has been there found. See, however, M. a Michov. Tractat. de duab. Sarmat. Lib. 11. cap. i. in eod. pp. 473, 4. This last author is cited for the same fact by Jewel elsewhere.] [5 Ambros. Op. Par. 1686-90. Ad Sabin. Epist. xlvi. 8. Tom. II. col. 986; where Apollinaris.] [ Apollinaris, 1565.] [ Id. Comm. in Epist. ad Col. cap. i. v. 15. Tom. II. Append. col. 264.] [ In the chapter referred to, Origen quotes Heb. i. 3: splendor gloriæ, et figura expressa substantiæ ejus; and repeatedly afterwards uses the words imago and figura applied to Christ.-Orig. Op. Par. 1733-59. De Princ. Lib. 1. cap. ii. 5, &c. Tom. I. pp. 55, &c.] [9 Ambros. Op. Lib. de Myst. cap. ix. 51. Tom. II. col. 339; where aquarum liquor. See also De Sacram. Lib. IV. cap. iv. 18. Tom. II. col. 370.] de Sanct. saith: Sacerdos...quod ad speciem externam attinet, idem est qui fuit 10: "The priest, Gregor. Nyss. as touching his appearance or outward form, is the same that he was before." Baptism. And will M. Harding gather hereof that Christ, or a piece of iron, or a priest, is nothing else but an accident or a shew without substance? of purpose corrupteth Besides all this, M. Harding is fain to falsify Cyrillus, his own doctor, and to allege his words otherwise than he found them11. For, whereas in the common Latin translation it is written thus, Sciens panem hunc, qui videtur a nobis, non esse panem, etiamsi gustus panem esse sentiat, " Knowing that this bread that is seen of us is no bread, albeit our taste do perceive it to be bread;" M. Harding hath chosen rather to turn it thus: Cum scias, qui videtur esse panis, M. Harding non esse, sed corpus Christi: "Knowing that the thing that seemeth to be bread falsifieth and is no bread, but the body of Christ." Wherein he hath both skipped over one the old whole clause, and also corrupted the words and meaning of his author. For fathers. Cyrillus saith: "With our outward eyes we see bread." M. Harding saith: "It appeareth or seemeth only to be bread." Cyrillus saith: "Our taste perceiveth (or knoweth) it to be bread." This clause M. Harding hath left out both in his Latin translation, and also in the English. But speaking of the cup, he turneth it thus: "Albeit the sense make that account of it." Corrupt doctrine must needs hold by corruption. For it is certain Cyrillus meant thus: "That, as we have two sorts of eyes, corporal of the body, and spiritual of the mind; so in the sacraments we have two sundry things to behold, with our bodily eyes the material bread, with our spiritual eyes the very body of Christ." And thus the words of Cyril agree directly with these words of St Augustine: Quod... August. in videtis, panis est: ... quod...etiam oculi vestri renuntiant. Quod autem fides Infant. vestra postulat instruenda, panis est corpus Christi 12: “The thing that you see is bread; which thing your eyes do testify. But touching that your faith would be instructed of, the bread is Christ's body;" in such sort and sense as is said before. Samona, Methonensis, and Cabasilas are very young to be alleged or allowed for doctors. As for Marcus Ephesius, he seemeth well to brook his name: for his talk runneth altogether ad Ephesios. For, whereas St Basil in his liturgy, after the words of consecration, calleth the sacrament ȧvτíruπov 13, that is to say, a token or a sign of Christ's body; this doctor Marcus imagineth of himself that St Basil speaketh thus of the bread before it be consecrate. A very child would not so childishly have guessed at his author's meaning. Yet M. Harding herein seemeth not much to mislike his judgment. Howbeit he knoweth that the bread before consecration is neither sacrament nor sign of Christ's body; no more than any other common baker's bread. Otherwise, it should be a sign, and signify nothing; and a sacrament, before it were consecrate and made a sacrament. Serm. ad ner. ad Ob Yet D. Stephen Gardiner seemeth to consider better and more advisedly of the Steph. Gardimatter. For he thinketh it likely that Basil's liturgy was disordered, and that ject. 185. set behind that should have been before; and that one ignorant simple scribe corrupted all those books throughout the whole world 14. M. Harding saith, St Basil calleth the bread avríruπov, a sign or token, before it be perfitly consecrate; as if there were two sorts of consecration, the one perfit, the other unperfit. And yet he knoweth it is commonly holden in the schools, that the very beginning and end of consecration is wrought, not by degrees, but in an instant. [10 Gregor. Nyss. Op. Par. 1638. Christ. Tom. III. p. 370.] In Baptism. plaribus aliter reperiatur hactenus; tamen valet ["See before, page 573, note 17.] [12 August. Op. Par. 1679-1700. Serm. cclxxii. Tom. V. cols. 1103, 4.] [13 ...προσθέντες τὰ ἀντίτυπα τοῦ ἁγίου σώματος καὶ αἵματος τοῦ Χριστοῦ σου, κ.τ.λ.—Basil. Lit. in Lit. Sanct. Patr. Par. 1560, p. 58. These words occur in a prayer immediately after the words of consecration.] [14 Damascenus Græcus de hoc verbo (dvтíTuTov) ita refert, Basilium in sua liturgia usum fuisse, sed ante sanctificationem: quod etsi in nostris exem Damasceni testimonium, ut nobis referat illorum The hundred and eighty For this in Thus consecration is no consecration; no sacrament is a sacrament; that is a sign is no sign; that is no sign is a sign; books be corrupted and disordered; that cometh after that should go before, and that is before that should come after. And yet all these shifts will scarcely serve to help out a common error. M. HARDING. THE SEVENTH DIVISION. Sith for this point of our religion we have so good authority, (181) and being first untruth. assured1 of the infallible faith of the church, declared by the testimonies of these fallible faith worthy fathers of divers ages and quarters of the world; we may well say, with the to the primi- same church against M. Jewel, that in this sacrament after consecration there tive church, remaineth nothing of that which was before, but only the accidents and shews, withand openly refused of the out the substance, of bread and wine. was unknown Greek church in the coun cil of Flo rence. 1 Cor. xi. Matt. xxvi. Ex hac gene ratione vitis. Chrysost. in Psal. xxii. Matt. Hom. THE BISHOP OF SARISBURY. The certainty of this article resteth only upon the most uncertain ground of transubstantiation: the determination whereof, forsomuch as it is not much more than three hundred years old, nor necessarily gathered of the force of God's word, as Duns himself confesseth, nor ever any where received saving only in the church of Rome, therefore is neither so infallible as M. Harding maketh it, nor so ancient, nor so catholic. Time will not suffer me to say so much as might be said to the contrary. St Paul acknowledgeth very bread remaining still in the sacrament, and that such bread as may be divided and broken; which words cannot without blasphemy be spoken of the body of Christ itself, but only of the very material bread. Christ likewise after consecration acknowledgeth the remaining of very wine, and that such wine as is pressed of the grape. For thus he saith: "I will drink no more of this generation of the vine." Chrysostom saith: In similitudinem corporis et sanguinis, Christus nobis panem et vinum secundum ordinem Melchisedech ostendit in sacramento3: "Christ shewed us (not accidents, or qualities, but) bread and wine in the sacrament, according to the order of MelchiChrysost. in sedech, as all likeness or figure of his body and blood." Again he saith: Christus, quando hoc mysterium tradidit, vinum tradidit....... [non bibam] inquit, ex hac generatione vitis; quæ certe vinum producit, non aquam5: "Christ, when he delivered this mystery, delivered (not shews or accidents, but) wine. Christ saith (after consecration), 'I will no more drink of this generation of the vine.' Doubtless the vine bringeth forth wine, and not water." Cyrillus saith: Christus credentibus disciiv. cap. xiv. pulis fragmenta panis dedit: "Christ gave to his faithful disciples fragments or pieces of bread." I pass by St Cyprian, St Augustine, Gelasius, Theodoretus, and other ancient and holy fathers; according unto whose most plain words and authorities, if there be bread remaining in the sacrament, then is there somewhat else besides accidents. What M. Harding may say, that saith so much, it is easy to see; but that shews and accidents hang empty without the substance of bread and wine, none of the old fathers ever said. 83. Cyril. in God's omni potent power to bear up accidents. M. HARDING. THE EIGHTH DIVISION. And this is a matter to a christian man not hard to believe. For if it please God the almighty Creator, in the condition and state of things thus to ordain that substances created bear and sustain accidents; why may not he, by his almighty power, conserve and keep also accidents without substance, sith that the very heathen philosophers repute it for an absurdity to say, Primam causam non posse id præstare solam, quod possit cum secunda: that is to say, "that the first cause (whereby they understand God) cannot do that alone which he can do with the second cause," whereby they mean a creature? [ Thus assured, H. A. 1564.] [2 1565 omits the.] [3 Chrysost. Op. Lat. Basil. 1547. Expos. Psal. xxii. Tom. V. col. 712; where Christi panem, and nobis ostenderet.] [ A likeness, 1565.] [ Chrysost. Op. Par. 1718-38. In Matt. Hom. lxxxii. Tom. VII. p. 784.] [ Cyril. Alex. Op. Lut. 1638. In Joan. Evang. Lib. IV. cap. ii. Tom. IV. p. 360. See also Op. Insig. in Evang. Joan. a G. Trapezont. traduct. Par. 1508. Lib. 1v. cap. xiv. fol. 95.] |