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XLII. So that the bread Which is offered, thoughtaken fram the fruits of the earin, is by consecration changed into Christ's Body, and the mine, though it hath flowed Dom the Vine, yet by the consecration in this divine mystery is made the Bloodos Christ, not indein visibiy, but, as this doctor satis, by the invisibie operation of the Spirit os God. XLIII. Whince they are called the Body and Blood of Christ, hecause they are received not asWhat they outWardly a ear, but M they are madein ardly by the operation of the Spirit os God. And as throum this invisibie pomer they have a
which is the living Bread, doth refresh the fouis of the fiathsul by the participation of Himself. XLIV. Νom in saying this, he most plainlyconfessest, that in the Sacrament of the Lord's Body and Blood, Whateuer is out ard ly received, is
fitted sor the refreshing of the hody. But the ora os God, which is the invisibie Breari audexisteth invisibly in that Sacrament, doth, by the participation of Himself, invisibly seed the fouis of the fiat ut missi a quickening Viriue.
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ation.' It is usual with the ancients to divide the proper Sacra- menis, Baptim and tho Eucharist, each of them into tWo or more, meaning the severat parta or rites belonging to them. Thus Isidore speahs of Mur Sacramenta in the Church, Which are, Baptism. Chrism, the Body os Christ, and the Blood of Christ. As theresore the Bread and Wine are called two Sa- eramenis, though they be but two paris os the fame Eucharist, so the washing and the unction are called two Sacramenis, though they be but two rites of the fame Sacrament of Bap- tism ' Binoam, Antiq. b. xii. ch. I. g. 4.
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XLVII. What are me hince tauot, fave that the Body and Blood of the Lord are Myled mysteries, cause they have a secret and hidden dispensation; or, in other morda, stat it is one ining, Which theyo Wardly shem and another, Which they inmmdlyand invisibly do mork. XLVIII. For this reason ino they are called Sacramenis, hecause under the covering of dilythings, the poWer of God doth secretiy dispense salvation to the faithful recipient. XLIX. From ali that we have heret ore sald, it hath been proveri that the Body and Blood of Christ, Which in the Churin axe received by themouths of the fiathses, are figures in respere of theis visibie nature. But in respere of their invisibie surustance, that is, the pomer of the Word of God, theyare truly the Body and Blood of Christ. Wher oreas far as they are visibie creatures, they seed thebody, but in virtve of a more Pome ut substanc they both Ded and sanctify the fouis of the faithful.
L. Nom me must examine the second question Proposed, and seri Whether the self-same Body,
which was horn of Mary, Whi in suffered, Sed, and was buried, and whicli sitieth at the right hand of the Father, bo that, which Mily in the Church is received by the moussis of the salthful in the mystery of the Sacrament.
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of this meis, inali never die, and this is ine' Bois of Christi' LII. See in What sense this doctor satin that theBOh of Christ is that Lood, Which the fiathsul receive in the Churin; he inith. that living Bread Which
came domn hom heaven, ministereth in a Ndden' Way the substance of evertasting lise. Doth i asit is seen, and corporally taken, and pressed by the inest, and swallowed by the throat, and receivedinis the helly, doth it so minister the substance of eVertasting lisep In that respere, it nourishethonly the flesh which shali die, and ministereth no incorruption, nor can me truly say of it, Whoso' eateth of this shali never die. For that which thebody receiveth, is corruptibie, nor can it secure toste body, that it si uid never die, since that wbich
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mine that which mas not, change inose inings Which are, into that which they were not ρ For is it not a greater mork to produce neW things, than to change the nature of things that are ρ LIV. St. Ambrose satin, that in that mystery Mino Blood and Body of Christ a change is made, and that a mondrous change, hecause divine, and ineffabie, hecause incomprehensibie. Let them .ho
appeareth, let inem say, in What respere the changeis here madep For in respeet of the substance of the creatures, they are aster consecration What theymere hesore. Bread and wine they Were besore, andaster consecration they are seen to remian of the fame nature. So that a Gange hath inward ly been
Wrought by the mighty pomer of the Hesy Spirit, and this is that which faith g oth upon, this is that
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tion Mawnt of the Flegh of Christ, Which Was cruci-fied, Which was burieri that is, in respere of whichChrist Was crucifieri and buried, he satin, Τhis mas surely the true Fleis of Christ; but of that, which is received in the Sacrament, he declareth, Ther ore this is uuly the Sacrament of that Flesh.' Here he distinguisheth belmeen the Sacrament of the Flesh, and the Fles h itself; ina much as he salth, that He Was crucified and buried in that true Flesti, Which He took of the Virgis; but that the mystery, Which is noW performed in the Church, is the Sacrament of that true Flesti, in thewhi in He was crucified. Here He openly teacheththe fiathsul, that the Flein, in Which Christ was
crucified and burieri is no mystery, but true and naturat; While the Flein, Which now in a mysterycontaineth the similitude of the former, is notFlesti in iis nature, but in a Sacrament. For in iis nature it is brinu, hut sacramental ly it is the true Body of Christ, as the Lord Jesus Himself declareth,
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that the Lord is good; Nessed is the man that trusteth in Him V Doth that bread When corporally insted, or that Wine When corporally Munk, inem hom good the Lord is p All the insto it hath is corporeat, and Heaseth the palate. What p is totaste the Lord, in perceive ouot corporealyWher ore he inviteth us to try the flavour of that Uin is spiritualty insteri he inviteth us in that Mink and that Mead in hold no corporeia notion, but in undercland the whole spiritually, since the Lord is a Spirit, and Nessed is the manthat trusteth in Him. LIX. And asterwar' Christ is in that Sacra- ment, cause it is the Bois of Christ. Where- sore it is not corporeia, but spiritual f d.' What can be Hainop What more manifest y What more divine ρ For he satin, Christ is in that Sacra- ment.' He satin nes, That brein and that Wineis Christ; did he say this, he would declare that Christ mas mortia and subject in corruption, WhichGod sorbid.) For Whata ver is in that laod the object either of corporeal sight or inste, is os asure subject in corruption.
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For the Body of God is a spiritual Body, the dy os Christ is the Body of a divine Spirit;
i This passage is applied to Christ by Iustin Martyr, Irenaeus, Tertullian, Origen, Cyril os Ierusalem, St. Augustine. Christin regard os His Divine Νaturo is osten spoken os by the Fathersas the Spirit, and the Spirit os God, as Bp. Buli has ahewn. Def. Fid. Nie. I. ii. 95. Agreeable to this are the sollowing passages of Scripture, Which he cites; Μaa ii. 8. Rom. i. 3, 4. 1 Tim. iii. 6. Heb. ix. 14. I riti iii, I 8, I9, 20. John vi. 63 with 66.
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spiritual meat, and drank spiritual --ζ' .hereno one Gubtein that the manna they ais, and themat ' thv drank, mere corporeat, he Meth onto define in What aenae that mystery, Which is performed in the Churin, is the Body of Christ. He satin, Goas Body is a spiritual Bov. of a truth Christ is God, and the Body, Which Helook of the Virgin Mary, Which suffereri Wasburied, and rose again, Was a real Body, that is, the Body Which euer remainin the object of sight and touch. Whilst that Body, Whiin is called the mystery of God, is not corporeat, but spirituat; indis spirituat, then an object nesther of sight, nortouch. Wheres e St. Ambrose Meth on to say,
- The Body of Christ is the Body of a divine Spirit.' Ν- a divine Spirit in iis properessenoe is nouot corporeat, nouot corruptibie, nouot tangibis. But this Body, Which is celebrated in the Churin, is in respect of iis visibio nature, both corruptibie and tangibis.
LXIII. How then is it callod the Body of a 'divine Spirit 3 of a truth, as it is spirituat, that is,as it doth subsist, heing invisibie, impalpabie, and
ther ore incorruptibie. LXIV. Whence in the folloWing morda, hecause' Christ is a Spirit, as me reta, Christ the Lord is