For in that life the eyes will see, the mouth taste, and the nose smell it; the treasure will shine into the soul and life.... Faith will cease, and I shall behold with my eyes."--Luther (Th. ix. p. 595). It is clear from this again, that God, as he is an object of religious sentiment, is nothing else than a product of the imagination. The heavenly beings are supersensuous sensuous, immaterial material beings, i.e., beings of the imagination; but they are like God, nay, identical with God, consequently God also is a supersensuous sensuous, an immaterial material being. § 18. The contradiction in the Sacraments is the contradiction of naturalism and supernaturalism. In the first place the natural qualities of water are pronounced essential to Baptism. "Si quis dixerit aquam veram et naturalem non esse de necessitate Baptismi atque ideo verba illa domini nostri Jesu Christi: Nisi quis renatus fuerit ex aqua et Spiritu sancto, ad metamorpham aliquam detorserit, anathema sit.--Concil. Trident. (Sessio vii. Can. ii. de Bapt.) De substantia hujus sacramenti sunt verbum et elementum.... Non ergo in alio liquore potest consecrari baptismus nisi in aqua.--Petrus Lomb. (l. iv. dist. 3, c. l. c. 5). Ad certitudinem baptismi requiritur major quam unius guttae quantitas.... Necesse est ad valorem baptismi fieri contactum physicum inter aquam et corpus baptizati, ita ut non sufficiat, vestes tantum ipsius aqua tingi.... Ad certitudinem baptismi requiritur, ut saltem talis pars corporis abluatur, ratione cujus homo solet dici vere ablutus, v. 6, collum, humeri, pectus et praesertim caput.--Theolog. Schol. (P. Mezger. Aug. Vind. 1695, Th. iv. pp. 230, 231). Aquam, eamque veram ac naturalem in baptismo adhibendam esse, exemplo Joannis ... non minus vero et Apostolorum Act. viii. 36, x. 47, patet.--F. Buddeus (Com. Inst. Th. dog. l. iv. c. i. § 5)." Thus water is essential. But now comes the negation of the natural qualities of water. The significance of Baptism is not the natural power of water, but the supernatural, almighty power of the Word of God, who instituted the use of water as a sacrament, and now by means of this element imparts himself to man in a supernatural, miraculous manner, but who could just as well have chosen any other element in order to produce the same effect. So Luther, for example, says: "Understand the distinction, that Baptism is quite another thing than all other water, not on account of its natural quality, but because here something more noble is added. For God himself brings hither his glory, power, and might ... as St. Augustine also hath taught: 'accedat verbum ad elementum et fit sacramentum.'" "Baptize them in the name of the Father, &c. Water without these words is mere water.... Who will call the baptism of the Father, Son, and Holy Ghost mere water? Do we not see what sort of spice God puts into this water? When sugar is thrown into water it is no longer water, but a costly claret or other beverage.