What Theodoretus thought in this behalf, it is plain by his own words. For thus he writeth, Signa Mystica post Sanctificationem non recedunt à Natura sua:1 The Mystical Tokens after the Sanctification, or Consecration go not from their own Nature: that is to say, remain in Substance, and Nature, as they were before. By these words we may plainly see Theodoretus judgement. How be it, in all Sacraments two things must be considered, whereof, as Irenaeus saith, they do consist. The one is Earthly, the other is Heavenly: The one we see with our Bodily eyes, the other we see with the eyes of our Faith: The one is in the Earth, the other is in Heaven. These parts because they are joined in one Mystery, therefore oftentimes they scorse names, the one interchangeably with the other. For as Christs very Body is called Bread, although in deed it be no Bread: So the Sacramental Bread is called Christs Body, although in deed it be not Christs Body. Therefore as the Sacrament is called Christs Body, even so, according to the saying of Ignatius, it is the Flesh of Christ,2 even the same, that hath suffered for our Sins, and that the Father hath raised again to life: that is to say, A Sacrament of that Flesh. In like sort S. Chrysostom writeth of the Sacrament of Baptisme:3 Ostendit hoc loco, idem esse Sanguinem, & Aquam. Baptisma enim eius, etiam Passio eius est. S. Paule showeth in this place, that the Blood (of Christ) and the water (of Baptism) are both one. For Christs Baptism, is Christs Passion. He saith, The Water, & the Blood of Christ are both one thing, & that, he saith, was S. Pauls meaning. Yet notwithstanding, neither is the Water Christs Blood in deed: neither is Christs Blood in deed Material Water. But thus they borrow each of them the others name, because they are joined together in one Mystery. So is the Blood of Christ called Water, because it cleanseth: so is the Water called Christs Blood, because it is a Sacrament of that Blood. And as S. Chrysostom saith, The Water of Baptism is Christs Blood: even so Ignatius saith, The Bread is the Flesh of Christ, and none otherwise. These things are plain, and without cavil. ⟨p. 383⟩Therefore S. Augustine saith,4 Sacramenta ex Similitudine plerunque etiam rerum ipsarum nomina accipiunt.
What Theodoretus thought in this behalfe, it is plaine by his owne woordes. For thus he writeth, Signa Mystica post Sanctificationem non recedunt à Natura sua:1 The Mystical Tokens after the Sanctification, or Consecration goe not from their owne Nature: that is to say, remaine in Substance, and Nature, as thei were before. By these woordes we may plainely sée Theodoretus iudgement. How be it, in al Sacramentes twoo thinges must be considered, whereof, as Irenaeus saithe, they doo consiste. The one is Earthly, the other is Heauenly: The one wée sée with our Bodily eies, the other wée sée with the eies of our Faithe: The one is in the Earthe, the other is in Heauen. These partes bicause they are ioined in one Mysterie, therfore oftentimes thei scorce names, the one enterchangeably with the other. For as Christes very Bodie is called Breade, although in déede it be no Breade: So the Sacramental Breade is called Christes Bodie, although in déede it be not Christes Bodie. Therefore as the Sacrament is called Christes Bodie, euen so, accordinge to the saieinge of Ignatius, it is the Fleashe of Christe,2 euen the same, that hath suffred for our Sinnes, and that the Father hath raised againe to life: that is to say, A Sacrament of that Fleashe. In like sorte S. Chrysostome writeth of the Sacrament of Baptisme:3 Ostendit hoc loco, idem esse Sanguinem, & Aquam. Baptisma enim eius, etiam Passio eius est. S. Paule sheweth in this place, that the Bloud (of Christ) and the water (of Baptisme) are both one. For Christes Baptisme, is Christes Passiō. He saith, The Water, & the Bloude of Christe are both one thing, & that, he saith, was S. Paules meaninge. Yet notwithstandinge, neither is the Water Christes Bloude in déede: neither is Christes Bloude in déede Material Water. But thus they borowe eche of them the others name, bicause they are ioyned togeather in one Mysterie. So is the Bloude of Christe called Water, bicause it cleanseth: so is the Water called Christes Bloude, bicause it is a Sacrament of that Bloude. And as S. Chrysostome saithe, The Water of Baptisme is Christes Bloude: euen so Ignatius saithe, The Breade is the Fleashe of Christe, and none otherwise. These thinges are plaine, and without cauil. ⟨p. 383⟩Therefore S. Augustine saith,4 Sacramenta ex Similitudine plerunque etiam rerum ipsarum nomina accipiunt.
- 1Theodoret. Dialogo. 2.
- 2Theodoret. in Polymorpho.
- 3Chrysostom. in Epist. ad Hebrae. Homil. 16.
- 4Augustin. Epist. 23.
