Secondly, the divine Word, is the word of Christs Institution, pronounced with prayers and blessings, by a blawful Minister. The Bread and Wine without the word are nothing but as they were before,2 but when the Word cometh to those Elements, then they are made a Sacrament, and GOD is present with his own ordinance, and ready to perform whatsoever he doth promise. The divine words of blessing do not change or annihilate ⟨p. 678⟩the *substance of the bread and wine: (for if their substance did not remain, it could be no Sacrament:) but it changeth them in use and in name. For, that which was before but common bread and wine to nourish mens Bodies, is after the blessing destinated to an holy use,4 for the feeding of the Souls of Christians: and where before they were called but Bread and Wine; they are now called by the name of those holy things which they signify, The body and blood of Christ, the better to draw our minds from those outward Elements to the heavenly graces, which by the sight of our bodies they represent to the spiritual eyes of our faith. ⟨p. 679⟩Neither did CHRIST direct these words,5 This is my Body, this is my Blood, to the Bread and Wine, but to his Disciples, as appears by the words going before; Take ye, eat ye. Neither is the Bread his Body, but in the same sense that the Cup is the New Testament, viz. by a Sacramental Metonymy. And Mark notes plainly, that the words, This is my Blood, &c. was not pronounced by our Saviour till after that all his Disciples had drunken of the Cup. Mar. 14.23.24. And afterwards in respect of the natural substance thereof, he calls that the fruit of the vine, which in respect of the spiritual signification thereof▪ he had ⟨p. 680⟩before termed his Blood, verse 25. After the manner of terming all Sacraments. And Christ bids us, not to MAKE him, but to do this in remembrance of him, and he bids us eat, not simply his body, but his body as it was then broken, and his blood shed: which Saint Paul expounds to be but the Communion of Christs body, and the ccommunion of his blood, that is, an effectual pledge that we are partakers of Christ, and of all the merits of his body and blood. And by the frequent use of this Communion, Paul will have us to dmake a show of the Lords death till he come efrom heaven:
Secondly, the diuine Word, is the word of Christs Institution, pronounced with praiers and blessings, by a blawfull Minister. The Bread and Wine without the word are nothing but as they were before,2 but when the Word commeth to those Elements, then they are made a Sacrament, and GOD is present with his owne ordinance, and ready to performe whatsoeuer hee doth promise. The diuine wordes of blessing doe not change or annihilate ⟨p. 678⟩the *substance of the bread and wine: (for if their substance did not remaine, it could be no Sacrament:) but it changeth them in vse and in name. For, that which was before but common bread and wine to nourish mens Bodyes, is after the blessing destinated to an holy vse,4 for the feeding of the Soules of Christians: and where before they were called but Bread and Wine; they are now called by the name of those holy things which they signifie, The body and bloud of Christ, the better to draw our minds from those outward Elements to the heauenly graces, vvhich by the sight of our bodies they represent to the spiritual eyes of our faith. ⟨p. 679⟩Neyther did CHRIST direct these wordes,5 This is my Body, this is my Bloud, to the Bread and Wine, but to his Disciples, as appeares by the vvordes going before; Take yee, eate yee. Neyther is the Bread his Body, but in the same sense that the Cup is the New Testament, viz. by a Sacramentall Metonymie. And Marke notes plainely, that the wordes, This is my Bloud, &c. was not pronounced by our Sauiour till after that all his Disciples had drunken of the Cup. Mar. 14.23.24. And afterwards in respect of the naturall substance thereof, hee cals that the fruit of the vine, which in respect of the spirituall signification thereof▪ he had ⟨p. 680⟩before tearmed his Bloud, verse 25. After the manner of tearming all Sacraments. And Christ bids vs, not to MAKE him, but to doe this in remembrance of him, and hee bids vs eate, not simply his body, but his body as it was then broken, and his bloud shed: which Saint Paul expounds to be but the Communion of Christs body, and the
- bHeb. 5.4. Num. 16.40. 1 Cor. 10.16
- 2Eucharistiae Sacramentū non de aliorū manu, quam praesidentium sumimus, Tert. lib. de Coron, cap. 3.Eucharistiae Sacramentū non de aliorū manu, quam praesidentium sumimus, Tert. lib. de Coron, cap. 3.
- *Qui est à terra panis percipiens vocationem Domini, non jam communis panis est, sed Eucharistia, ex duabus rebus constans, terrenâ & coelesti. Iren. lib. 4. cap. 30.Qui est à terra panis percipiens vocationem Domini, non iam communis panis est, sed Eucharistia, ex duabus rebus constans, terrenâ & coelesti. Iren. lib. 4. cap. 30.
- 4Per Sacramentum corporis & sanguinis Domini divinae efficimur consortes naturae, & tamen esse nō desinit substantia vel natura panis & vini. Gelasius cont. Eutic.Per Sacramentum corporis & sanguinis Domini diuinae efficimur consortes naturae, & tamen esse nō desinit substantia vel natura panis & vini. Gelasius cont. Eutic.
- 5Christus visibilia symbolae corporis & sanguinis appellatione honoravit, non naturam mutans, sed gratiam naturae ad•ciens. Theodoret. Dialog. 1.Christus visibilia symbolae corporis & sanguinis appellatione honorauit, non naturam mutans, sed gratiam naturae ad•ciens. Theodoret. Dialog. 1.
- c1 Cor 10.16.
- d1 Cor. 11.26.
- eActs 3.21. Acts 1.11. Heb. 8.21.
