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ine morda; nor must augiit et se be understood inanis expressed. But in the former instances it is notso. For substantialty Christ is not Bread, nor is Christ a Vine, nor are the Aposties Branches. Sothat in this case a Figure is presented in the expres-
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open signification. IX. Νow let return to the suriere, missi a This Sa
a mystery, since that cannot be cassed a mystery, in n0xion of-Hin there is nothing hid, nothim removinfrom our hodily senses, nothing concealed under any veil. But that Mead, Which by the ministry of therilest is made the Body of Christ, inemeth onething outWardly to man's senses, and proeliamethanother ining inmardly to the fouis of the salthful. tWaMIy, the form of breari Which it mas besere, is presente' iis colour is exhibitin, iis inste is perceived; but in ardly, a far different ining is signified, and that much more precious, much more excellent, for it is heavenly, for it is divine; that is, Christ's Body is inemn forin, Which is heheld, istisen, is eaten, not by the bodily senses, but by theg e of the belleving mul. X. LikeWise the wine, Which by the Priest's
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lf thou dost consider it inWardly, then it is nolonger the liquor of Wine, but the liquor of the Blood a Christ, that to the fouis of bellevers
that this is so, it is plata, that that B ad and Wineare in a figure the Body and Blood of Christ. As
is more absurd than in t e mere bread sor flesh, andio cali mere mine Nood. Νor will that he any longer a mystery, in Which nothing secret, nothinghidden, is contained.
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change at ali heing made. For it hath not passed ments. Dom not being to Ming, Which passage hesdein in things produced, Where the inings had nos mer existence, but MVe, in ordo to their pr duction, passed Dom not bring into Ming. Buthere the Mein and wine had a real eris ence, b ore they passed into the Sacrament of
lation. For that Which pertineth, once existed, nor can any ining undergo destruction, Whichiath never been. ΝοW as the nature of the cre ture is perceived to remian in very truth as it Wasb ore, it is clear inere is no change of this hindherein Wrought. XIII. Further, there is not here stat change, Which is Dom one hind of heing to another, Whichwe see in things that undergo change of quali , sor example, When that Which Was besere black is alterod into White, for me here detect no Gange in inate, colour, or smeli. Is then there is no
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Mesed, let inem say in What respere they arechanged. For no dily change can be sem in them. They must ther ore confess, either thatthey are changed in respere of something esse inantheir corporeat substance, and that ther ore theyare not What in truth they seem in M, hut some-What esse. Which they evidently are not in their Proper essence: or, is they mill not acknowledge
Wrouot, it sonometh, that we must acknowledge itto he done in a figure, since under the Veil ofcorporeat Mein and corporeal Wine, the spiritual dy and the spiritual Blood of Christ do exist. Not that two things c exist diverse heimeen them-selves, namely body and spirit, but one and the samething hath in one respect the nature of bread and Wine, in another is the Body and Blood of Christ. Αs far as they are corporally hindled, they axe in their nature, corporeal creatures, hut in their Wer, and as they are spiritually made, they are the mysteries of the Body and Blood of Christ. XVII. Let us consider the font of Holy Baptism, Analogy
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We see the mere element of Water subject to eo
ruption, and able in Wain the boo oesy. But the wer of the Ηoly Ghost is added thereunto by the consecration of the Priost; and it is male emeactous to Wash not the boh oesy, but the foulino, and by iis spiritual virtve to remove spiritual
XVIII. See ho. in one and the fame element twothings are contained, the one contrary to the other, that which is subject in corruption inving ineo ruption, that Which hath not liue conveying liae. Wo know then that in this font there is that, WhlehCO Oreat senae can toueh, and ther ore auriret tochange and corruption; and again there is that, Which faith oesy ean biniacl, and theresere nesther corruptibie nor mortal. lf you ask What Washeth
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them, and that Roch mas Christ ' Me observethat the sea and the cloud hore the likeneas of Baptism, and that the Fathers of the old Testament ere baptigod in them, that is, in the cloud, and in the sea. Could then the sea, in res et of What itWas to outWard right, an element, have the poWer of
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not missi truth assim that our Fathres mere baptigedin the cloud, and in the sea.
XXL And though that baptism bore not theform of the Baptism of Christ, Which at this day is
performed in the Church, yet no sane person Willdare deny that os a truth it Was baptism, and that in it our Fathers mere baptigeri unless he madlypresume to contradici the w ds of the Apostle. Wheresere both the sea and the cloud conveyed thecleansing of sanctification, not in respect of their
dily substance, but in respect of that, Whicli theyinwardly contained, the sanctification of the HesyGhost. For in them there Was both a visibie som, amarent to the bodily senses, not in image, but in truth; and also a spirituat pomer, Which shone forinwithin, discernible not by the eye of the flesti , hut
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although that meat and that Mink foreshewed the mystery of the Body and Blood of Christ, Who Wasto come, Which the Churin noW celebrates, yet St. Paul ammeth that our Fathera did eat the fame spiritua1 meat, and Miny the fame spiritual Mink. XXIII. Perchance you ain, What fame Θ the Verysame, Which at this My the company of the fiat uleateth and Minheth in the Church. For We may notthink them diverse, since one and the fame Christgave His οὐ Flein sor Aod, and His own Blood sor Maeli, to that people, Who, in the deseri, Werebamiged in the cloud and in the sea, and nom in the Church feedein the congregation of the faithfulwith the Broad of His Body, and inveth them todrink of the stream of His Blood. XXIV. Τho Aposse intending to intimate thus
much, aster saying our Fathers ais the fame spiritualmeat and drank the fame spiritual drin imm