changed in nature, but not in outward forme, is by the omnipotencye of gods word made flesh. These be Ciprians wordes, and then follow these, As in the persone of Christ the humanity was seene and the diuinity hidden, euen so the diuinite ineffably [ 2] infused it selfe into the visible Sacrament, Thus sayth Ciprian as I can English him to expresse the word (Infudit) by (Latin English) not liking the English word shed, bi∣cause in our English tongue it resembleth spilling & euacuation of the whole, and much lesse I can agree to vse the word powring, although (Iufundo) in Latine, may in the [ 3] vse of earthly thinges signifie so, bicause powring noteth a successiue working, wheras gods worke is in an instant and for that respect neuer shedding, But this author had a fansie to vse the sound of the word powring, to serue in freede of an argumēt to improue Transubstantiation, meaning the hearer or reader in the conceauing of the sence of [ 4] Ciprian thus termed, should fansye the bread in the visible Sacrament, to be like a soppe wherupon liquor were powred, which is a kind of deprauation, as thou reader by consideration of Ciprians wordes and meaning mayst perceaue, which Ciprian, hauing shewed how the bread is made flesh by the omnipotency of gods word, and made by change: Then bicause this mistery of the Sacrament, in consideration of the two natures, celestiall and earthly, resembleth the principall mistery of Christes person S. Ciprian sayth in sence, that as in the person of Christ the humanity was seene, and the diuinity hidden, so likewise in this Sacrament visible is also the diuine nature hidden. This is the sence where for declaration of the worke of God presenting his diuine na∣ture, there is vsed the verbe (Infundit) in Latine, by which word the motion of the diuine nature is spoken of in scriptures, not bicause it is a liquidde substance to bee poured, as the author of this booke englisheth it signifying a successiue operation; but rather as a word if we should scan it as this author would, signifying the continuance of the terme from whence, to the terme wherunto, without leauing the one, by moti∣on to the other: for there is in the godly nature no locall motion, and therfore we say, Christ not leauing his father, descended from heauen, and being in earth was also in heauen, which infution in some parte resembleth, but mans wordes can not expresse [ 5] Gods diuine operations. To the purpose, the first wordes of Ciprian shew the maner of the constitution of this Sacrament to be by mutation of the earthly creatures into the body and bloud of Christ. And than by the wordes following sheweth the truth of the substance of the Sacrament, to the intent we might vse our repayre to it, and frame our deuotion according to the dignitie of it, esteeming as S. Paule sayth, our Lordes body. For the more euident declaration wherof S. Ciprian by example of the mistery in Christes person, sheweth Christes humanity and diuinity present in the visible Sa∣crament, of which diuinity there is speciall mention agaynst such, which fansied the flesh of Christ to be geuen, to be eaten: as diuided from the diuine nature, which was the heresy of the Nestorians, and such other, denying therby the persite vnity of the two natures in Christ, which the holy Sinode of Ephesus did specially condemne, as other fathers in their writings old specially preuēt with distinct writing agaynst that errour. And therfore S. Ciprian not content to shew the presence of Christes flesh by mutation of the bread, doth after make speciall mention of Christes diuinity, not concerning that he had sayd before, but further opening it. And so vtterly condemneth the teaching of the author of this booke, touching the presence of Christ to be onely figuratiuely. Cipri∣an sayth, that in the Sacrament is the truth and then there is present the true flesh of Christ, and the Godhead truely, which deuotion should knowledge. And as for Tran∣substantiation according to the first wordes of S. Ciprian, the bread is changed not in forme, but in nature, which is not in the properties of nature, nor in the operation of nature, neither in quantity or quality of nature, and therfore in the inward nature, [ 6] which is properly substance. This is the playne direct vnderstanding, not by way of addition, as this author of his imagination deuiseth, who vseth the word Spirituall, as a stop and opposition to the catholique teaching, which is not so, and clearly without learning compareth with this Sacrament the water of Baptisme, of which we reade not written that it is changed, as we reade of the bread, and therfore the resemblance of water in Baptisme, is vsed onely to blynde the rude reader, and serueth for a shift