I answer, that notwithstanding such Transubstantiation and corporal presence be denied, yet it maketh the Sacrament no more to be but bare bread; then it maketh the water in cBaptism to be but bare water, because all deny any such conversion or corporal presence in it. A piece of wax annexed as a seal to the Princes Patent of pardon or other like deed, is of far other use, and far greater efficacy and excellency then other ordinary wax is, though it be the very same in nature and substance with it, and with that which it was it self before it was taken unto that use. And so is the bread in the Lords Supper, being a seal of Gods covenant, and of Christs last will and Testament, of fair other use, and of far greater efficacy and excellency then any other ordinary bread is, though it be the same still in nature and substance with it, and the same with that for substance that it was before it was so consecrated. That which Pope Gelasius and Theodoret, both expressly avouch. dSurely the Sacraments (saith Gelasius) which we take, of Christs body and blood, are a divine thing, and thereby therefore are we made partakers of the divine Nature: and yet ceaseth there not to be ⟨p. 7⟩there the nature or substance of bread and wine, but they abide still in the propriety of their own Nature: And certainly an image and similitude of Christs body and blood is celebrated in those mysteries. And, eThe mystical signs (saith Theodonet) after the sanctification do not forgo their own nature, but retain still their former substance, and figure, and form. And again, the same Theodoret, fHe that called that which is by nature his body, gwheat, and hbread, and again named himself ia vine; he hath honoured the symbols and signs which we see, with the titles of his body and blood, not changing the nature of them, but adding grace to it.
I answer, that notwithstanding such Transubstantiation and corporall presence bee denied, yet it maketh the Sacrament no more to be but bare bread; then it maketh the water in cBaptisme to be but bare water, because all deny any such conuersion or corporall presence in it. A piece of waxe annexed as a seale to the Princes Patent of pardon or other like deed, is of farre other vse, and farre greater effic•cy and excellency then other ordinary waxe is, though it be the very same in nature and substance with it, and with that which it was it selfe before it was taken vnto that vse. And so is the bread in the Lords Supper, being a seale of Gods couenant, and of Christs last will and Testament, of faire other vse, and of farre greater efficacie and excellencie then any other ordinary bread is, though it be the same still in nature and substance with it, and the same with that for substanse that it was before it was so consecrated. That which Pope Gelasius and Theodoret, both expresly anouch. dSurely the Sacraments (saith Gelasius) which wee take, of Christs body and blood, are a diuine thing, and thereby therefore are we made partakers of the diuine Nature: and yet ceaseth there not to be ⟨p. 7⟩there the nature or substance of bread and wine, but they abide still in the propriety of their owne Nature: And certainely an image and similitude of Christs body and blood is celebrated in those mysteries. And, eThe mysticall signes (saith Theodonet) after the sanctification doe not forgoe their owne nature, but retaine still their former substance, and figure, and forme. And againe, the same Theodoret, fHe that called that which is by nature his body, gwheat, and hbread, and againe named himselfe ia vine; he hath honoured the symbols and signes which we see, with the titles of his bodie and blood, not changing the nature of them, but adding grace to it.
- cBaptismus etsi Deus non est, magnum camen aliquid est, quia sacramentum est Dei. Aug. de unic. Bapt. c. 5.Baptismus etsi Deus non est, magnum camen aliquid est, quia sacramentum est Dei. Aug. de vnic. Bapt. c. 5.
- dCertè sacramenta quae sumimus corporis & sanguinis Christi, divina res est, &c. et tamen esse non desinit substan• vel natura panis & vini, sed permanent in suae proprietate naturae: & certè imago & similitudo corporis & sanguinis Christi in actione mysteriorum celebratur. Gelas. Ep. Rom. de 2. in Christo natur. in Bibliothec. Patr. tom. 4.Certè sacramenta quae sumimus corporis & sanguinis Christi, diuina res est, &c. et tamen esse non desinit substan• vel natura panis & vini, sed permanent in suae proprietate naturae: & certè imago & similitudo corporis & sanguinis Christi in actione mysteriorum celebratur. Gelas. Ep. Rom. de 2. in Christo natur. in Bibliothec. Patr. tom. 4.
- eNeque enim signa mystica post sanctificationem recedunt à sua natura: manent enim in priore substantia & figura & forma Theodoret. dialog. 2.
- fQui quod naturâ corpus est triticum & panem appellavit, & vitem rursus seipsum nominavit, is symbola & signa quae videntur, appellatione corporis & sanguinis honoravit non naturam mutans, sed naturae gratiam adiiciens. Theodoret. dialog. 1.Qui quod naturâ corpus est triticum & panem appellauit, & vitem rursus seipsum nominauit, is symbola & signa quae videntur, appellatione corporis & sanguinis honorauit non naturam mutans, sed naturae gratiam adiiciens. Theodoret. di•log. 1.
- gJoh. 12. 24.Ioh. 12. 24.
- hJoh. 6. 51.Ioh. 6. 51.
- i
