Of the Rhetoricall, and Hyperbolicall Phrases of Chrysostome. [ 10] SECT. VI.

TO begin with the Shell. First, wee are to know that Hyper∣bole is a Rhetoricall Trope, or Figure, which may be defi∣ned to be an Excessive speech, signifying a Truth in an Vntruth. As to say, Something is more darke than darknesse it selfe; which, being strictly taken, were an Impossibility, and Vntrue: but it doth imply this Truth, (namely) that the thing is wonder∣fully, and extremely darke.

Secondly, that Chrysostome was most frequent in this Fi∣gure Hyperbole, your ownetSenensis doth instruct you; where [ 20] giving a generall Caution, that Fathers in their Sermons do use to declame Hyperbolically, he doth instance most specially, and by name, in Chrysostome. {fleur-de-lys} And albeit that Wee object plaine places of Chrysostome, and such wherein every word may be taken in a proper Sense; (as for Example, where hee reproveth those that are onely Gazers, and not Communi∣cants at the Celebration of the Eucharist, It is better (saith hee) not to be present, than not to participate) yet can wee re∣ceive no better Answer, or other satisfaction from your [ 30] Cardinall than thus;9Chrysostome here, as else where, spake in an excesse.{fleur-de-lys}

Thirdly, that the Excessive Phrases of Chrysostome, upon this Sacrament, do verifie as much, viz. to tell his people, that uTheir Teeth are fixed in the flesh of Christ: that, Their tongues are bloodied with his Blood: and that The Assembly of the people are made red therewith.

Fourthly, that hee is as Hyperbolicall in denying (in the Cele∣bration of this Sacrament) the judgement of Senses, saying, xDo wee see Bread or Wine? which is spoken in as great an [ 40] exuberancie of speech, as are the next words immediately fol∣lowing, saying: Thinke not that you receive the Body from a man, but Fire from a Scraphin, or Angel, with a paire of Tongs. You will thinke (notwithstanding those kinde of Phrases) that Chrysostome thought he saw aswell Bread and Wine in this Sacra∣ment, as he could discerne either Man from a Seraphin, or Spi∣rit; or his owne Fingers from a paire of Tongs.

Fiftly, that the Sentence objected against us, is adorned with Page  200 the same figure Hyperbole, when he saith that No sensible thing is delivered unto us in this Sacrament, and that our senses herein may be deceived. Words sore pressed by you, yet twice uncon∣scionably; both because every Sacrament by your owne Church is defined to beyA Sensible Signe; and also for that you your selves confesse thatzOur senses cannot be deceived in their pro∣per sensible Objects.

Sixtly, that Chrysostome himselfe well knew he did Hyperbo∣lize herein, who after that hee had sayd, No sensible thing is de∣livered unto us in this Sacrament; notwithstanding, hee addeth [ 10] immediately, saying of this Sacrament, that In things Sensible, things Intelligible are given unto us. Thus farre of the Rheto∣rike of Chrysostome.

Now are wee to shew his Theologie, and Catholike meaning, as it were the Kernel of his Speech. Hee in the same Sentence will have us understand Man to consist of Body and Soule, and accordingly in this Sacrament Sensible things are ministred to the Body, as Symbols of spirituall things, which are for the Soule to feed upon. So that a Christian, in receiving this Sacrament, is not wholly to exercise his minde upon the bodily Object, as [ 20] if that were onely, or principally the thing offered unto us; No, for then indeed our Senses would deceive our Soules of their spirituall Benefit. As for Transubstantiation, and Absence of Bread, Chrysostome, in true Sense, maketh wholly against it, by explaining himselfe, and paralleling this Sacrament with Baptisme: As in Baptisme (saitha he) Regeneration, the thing intelligible, is given by water, the thing sensible, the Substance of water remaining. Which proportion between the Eucharist and Baptisme, is held commonly by ancient* Fathers, to the utter overthrow of Transubstantiation. And that Chrysostome belie∣ved [ 30] the Existence of Bread after Consecration,* hath beene al∣ready expressely showne, and is here now further proved. For he saith of Bread after Consecration, thatbWee are joyned to∣gether one with another, by this Bread. {fleur-de-lys} And yet further∣more, the same Chrysostome hath already delivered his mind, touching the infallibility of the sense of Touching; decla∣ring in a plaine and literall Sense, as from the mouth of Christ, * That man's sense of Touch could not be deceived. {fleur-de-lys}

And now that you see the Nut cracked, you may observe how your Disputers have swallowed the Shell of Hyperbolicall [ 40] Phrases, and left the kernel of Theologicall Sense for us to con∣tent our selves withall. Furthermore (for this is not to be omit∣ted) the other Testimony of Chrysostome is spun and woven with the same Art, which saith of Consecrating this Sacra∣ment, thatcMan is not to thinke it is the hand of the Priest, but of Christ himselfe, that reacheth it unto him; seeing imme∣diately after (as it were with the same breath) it is added: It is Page  201 not the Minister, but God that Baptizeth thee, and holdeth thy head. {fleur-de-lys} Words, you see, as Hyperbolicall as could be utte∣red, and notwithstanding urged by your Doctor Heskins, calling it a9Plaine place, for proof of a proper Presence of Christ's Body in the Sacrament. But will this rellish with you also? All this is to prove unto you, that you are not to exact an 〈 in non-Latin alphabet 〉, no more than when the Apostle said of the faithfull, in respect of Christ;* Thus farre concer∣ning [ 10] the Iudgement of Senses, which hath beene formerly pro∣ved (at large) both by*Scriptures, and * Fathers. Wee draw neerer our marke, which is the word Transubstantiation it selfe.