his own nature, and receive a certain new divinity: but that he might
rather change us, and (to use Theophylact's words) might transform us
into His body. For what can be said more plainly, than that which
Ambrose saith: "Bread and wine remain still the same they were before,
and yet are changed into another thing:" or, that which Gelasius saith:
"The substance of the bread, or the nature of the wine, ceaseth not so to
be:" or, that which Theodoret saith: "After the consecration the mystical
signs do not cast off their own proper nature; for they remain still on
their former substance, form, and kind:" or that which Augustine saith:
"That which ye see is the bread and cup, for so our eyes tell us: but
that which your faith requireth to be taught, is this: the bread is the
body of Christ, and the cup is His blood:" or that which Origen saith:
"The bread which is sanctified by the Word of God, as touching the
material substance thereof, goeth into the belly, and is cast out into
the privy:" or that which Christ Himself said, not only after the
blessing of the cup, but after he had ministered the communion: "I will
drink no more of this fruit of the vine." It is well known that the
fruit of the vine is wine, and not blood.

And in speaking thus, we mean not to abase the Lord's Supper, that it is
but a cold ceremony only, and nothing to be wrought therein (as many
falsely slander us we teach). For we affirm, that Christ doth truly and
presently give His own self in His Sacraments; in Baptism, that we may
put Him on; and in His Supper, that we may eat Him by faith and spirit,
and may have everlasting life by His Cross and blood. And we say not,
this is done slightly and coldly, but effectually and truly. For
although we do not touch the body of Christ with teeth and mouth, yet we
hold Him fast, and eat Him by faith, by understanding, and by the Spirit.
And it is no vain faith which doth comprehend Christ: and that is not
received with cold devotion, that is received with understanding, with