[282]. It is hardly necessary to observe, that in this passage the Protestant faith on the supper is not fairly represented. The Reformers did not deny that Christ was really present in that sacrament. They held that he was present spiritually, though not corporeally. Some of them expressed themselves strongly in opposition to those who spoke of the supper as a mere or bare sign. Calvin says: “There are two things in the sacrament—corporeal symbols, by which things invisible are proposed to the senses; and a spiritual truth, which is represented and sealed by the symbols. In the mystery of the supper, Christ is truly exhibited to us, and therefore his body and blood.” (Inst., lib. iv., cap. 17, 11.) “The body of Christ,” says Peter Martyr (Loc. Com., iv. 10), “is not substantially present anywhere but in heaven. I do not, however, deny that his true body and true blood, which were offered for human redemption on the cross, are spiritually partaken of by believers in the holy supper.” This is the general sentiment of Protestant divines. (De Moor, in Marck, Compend. Theol., p. v. 679, &c.)
[283]. Second letter of M. Arnauld, p. 259.
[284]. Ibid., p. 243.
[285]. Frequent Communion, 3d part, ch. 16. Poitrine—that is, the bodily breast or stomach, in opposition to cœur—the heart or soul.
[286]. Ibid., 1st part, ch. 40.
[287]. Theolog. Fam., lec. 15.
[288]. Ibid.
[289]. De la Suspension. Rais. 21.
[290]. Ibid., p. 23.
[291]. Hours of the Holy Sacrament, in Prose.