The substance of Christian religion, or, A plain and easy draught of the Christian…The substance of Christian religion, or, A plain and easie draught of the Christian…

Reas. 3. Because it can no way be conceived, how these external elements of the Sacraments should physically work upon the soul to the production of spiritual effects, seeing themselves are but corporal, and therefore can only work physically upon th• ⟨p. 178⟩body. Indeed in holy Scriptures such spiritual effects use to be attributed unto such signs, as well in the Old, as in the New Testament; but this is only in the moral sense aforesaid, and by trope or borrowed speech, because of the union, or relation of likeness that is between signs, and things signified by them; from which union, or relation of likeness (grounded partly on the analogy between the things themselves; and partly, but chiefly on the divine institution) there ariseth, in common manner of speaking, almost such a mutual & interchangeable giving or communicating of the attributes, or qualities of each of these to the other, as is found in Christ between his human & divine nature, because of the hypostatical, or personal union between them: Though otherwayes there be no other union here, but of likeness and proportion between the sign, and things signified, or sealed, when the signs are rightly used; which performance or making present of the graces signified, depend wholly on the truth of God's institution and promise; and that in a moral way, as was said before, not properly physical; though this Sacramental union was devised by School Divines, or mistaken and imagined physical, for maintaining their corporal presence of Christ's body, in propriety of words, or their monster of Transubstantiation. And all forsooth, because the things that are proper to the signs, are sometimes attributed to the things signified; and contrarily, the properties of the things signified, are attributed to the signs: The true reasons, and manner whereof we have sufficiently explained.

Reas. 3. Because it can no way be conceived, how these external elements of the Sacraments should physically work upon the soul to the production of spiritual effects, seeing themselves are but corporal, and therefore can onely work physically upon th• ⟨p. 178⟩body. Indeed in holy Scriptures such spiritual effects use to be attributed unto such signes, as well in the Old, as in the New Testament; but this is onely in the moral sense aforesaid, and by trope or borrowed speech, because of the union, or relation of likeness that is between signes, and things signified by them; from which union, or relation of likeness (grounded partly on the analogy between the things themselves; and partly, but chiefly on the divine institution) there ariseth, in common manner of speaking, almost such a mutual & interchangeable giving or communicating of the attributes, or qualities of each of these to the other, as is found in Christ between his human & divine nature, because of the hypostatical, or personal union between them: Though otherwayes there be no other union here, but of likeness and proportion between the signe, and things signified, or sealed, when the signes are rightly used; which performance or making present of the graces signified, depend wholly on the truth of God's institution and promise; and that in a moral way, as was said before, not properly physical; though this Sacramental union was devised by School Divines, or mistaken and imagined physical, for maintaining their corporal presence of Christ's body, in propriety of words, or their monster of Transubstantiation. And all forsooth, because the things that are proper to the signes, are sometimes attributed to the things signified; and countrarily, the properties of the things signified, are attributed to the signes: The true reasons, and manner whereof we have sufficiently explained.