XXVII. Does not the term ascension, which is so frequently repeated, signify a removal from one place to another? This they deny, because they consider his exaltation as only denoting the majesty of his empire. But I ask, What was the manner of his ascent? Was he not carried up on high in the view of his disciples? Do not the evangelists expressly state that he was received up into heaven?[[1290]] These acute sophists reply that he was concealed from their sight by an interposing cloud, to teach believers that thenceforward he would not be visible in the world. As though, to produce a belief of his invisible presence, he ought not rather to have vanished in a moment, or to have been enveloped in the cloud without moving from where he stood. But as he was carried up into the air, and, by the interposition of a cloud between him and his disciples, showed that he was no longer to be sought for on earth, we confidently conclude that his residence is now in heaven. This also is affirmed by Paul, who teaches us to expect him from thence.[[1291]] For this reason the angels admonished the disciples—“Why stand ye gazing up into heaven? This same Jesus, which is taken up from you into heaven, shall so come in like manner as ye have seen him go into heaven.”[[1292]] Here also the adversaries of sound doctrine have recourse to what they think an ingenious evasion—that he will then become visible who has never departed from the world, but remained invisible with his people. As though the angels, in that address, insinuated a twofold presence, and did not simply make the disciples ocular witnesses of his ascension, with a view to preclude every doubt; just as if they had said, Received up into heaven in your sight, he has taken possession of the celestial empire; it remains for you to wait with patience till he shall come again as the judge of the world; for he is now entered into heaven, not to occupy it alone, but to assemble you and all the godly to enjoy it with him.
XXVIII. As the advocates of this spurious doctrine are not ashamed to defend it by the suffrages of the fathers, and particularly of Augustine, I will briefly expose the disingenuousness of this attempt. Their testimonies having been collected by learned and pious writers, I have no inclination to go over the same ground; any one who wishes may consult their writings. Nor even from Augustine shall I adduce every passage which would serve the argument; but shall content myself with showing, by a few extracts, that he is, beyond all doubt, perfectly in harmony with us. In order to deprive us of him, our adversaries allege that, in various parts of his works, he states the flesh and blood of Christ, even the victim once offered on the cross, to be dispensed in the sacred supper; but this is altogether frivolous; since he also calls the consecrated symbols either “the eucharist,” or “the sacrament of Christ’s body and blood.” But in what sense he uses the words flesh and blood, it is unnecessary to make any long or circuitous inquiry; for he explains himself by saying, “that sacraments take their names from the similitude of those things which they signify, and, therefore, in some sense, the sacrament of the body is the body.” With this corresponds another well known passage: “The Lord hesitated not to say, This is my body, when he delivered the sign of it.” They object again, that Augustine expressly says, that the body of Christ falls to the earth, and enters into the mouth. I reply, that he says this in the same sense in which he affirms it to be consumed; because he connects both these things together. Nor does any objection arise from his saying, that when the mystery is finished, the bread is consumed; because he had just before said, “As these things are known to man, being done by man, they may have honour as holy things, but not as miracles.” And to the same effect is another expression, which our adversaries, without sufficient consideration, represent as in their favour; that, “when Christ presented the mystical bread to his disciples, he, in a certain sense, held himself in his own hands.” For, by introducing this qualifying phrase in a certain sense, he sufficiently declares that the body of Christ was not truly or really enclosed in the bread. Nor ought this to be thought strange, for in another place he expressly maintains, “That if bodies be deprived of their local spaces, they will be nowhere, and consequently will cease to have any existence.” It is a poor cavil, to say that this passage does not relate to the sacred supper, in which God exerts a special power; because the question had been agitated respecting the body of Christ, and this holy father, professedly answering it, says, “Christ has given immortality to his body, but has not deprived it of its nature. In a corporeal form, therefore, he is not to be considered as universally diffused; for we must beware of asserting his Divinity in such a way as to destroy the truth of his body. It does not follow, that, because God is every where, all that is in him is every where also.” The reason is immediately added—“For one person is God and man, and both constitute one Christ; as God, he is every where; as man, he is in heaven.” What stupidity would it have betrayed not to except the mystery of the supper, a thing so serious and important, if it contained any thing inconsistent with the doctrine he was maintaining! Yet, if any one will attentively read what follows, he will find, that under that general doctrine, the Lord’s supper is also comprehended. He says, that Christ, who is, in one person, the only begotten Son of God and the Son of man, is every where present as God; that, as God, he resides in the temple of God, that is, in the Church; and yet that he occupies some particular place in heaven, according to the dimensions of a real body. To unite Christ with his Church, we see he does not bring down his body from heaven; which he certainly would have done, if that body could not become our food without being enclosed under the bread. In another place, describing how Christ is now possessed by believers, he says, “You have him by the sign of the cross, by the sacrament of baptism, by the food and drink of the altar.” Whether he is correct in placing a superstitious ceremony among the symbols of Christ’s presence, I am not now discussing; but in comparing the presence of the flesh to the sign of the cross, he sufficiently shows that he does not imagine Christ to have two bodies, one visibly seated in heaven, and the other invisibly concealed under the bread. If any further explication be necessary, it is soon after added, “That we always have Christ, according to the presence of his majesty; but that, according to the presence of his flesh, it is rightly said, Me ye have not always.” Our adversaries reply, that it is also observed, at the same time, “that according to his ineffable and invisible grace, his declaration is fulfilled—Lo, I am with you always, even to the end of the world.” But this is nothing in their favour, because, after all, it is restricted to that majesty which is always opposed to the body, and his flesh is expressly distinguished from his power and grace. In another passage of this author, we find the same antithesis, or contrast, “that Christ left his disciples in his corporeal presence, that he might be with them by his spiritual presence;” which clearly distinguishes the substance of the flesh from the power of the Spirit, which conjoins us with Christ, notwithstanding we are widely separated from him by local distance. He frequently uses the same mode of expression, as when he says, “Christ will come again, in his corporeal presence, to judge the living and the dead, according to the rule of faith and sound doctrine. For in his spiritual presence, he was to come to his disciples, and to be with his whole Church on earth, to the end of time. This discourse, therefore, was addressed to the believers, whom he had already begun to keep with his corporeal presence, and whom he was about to leave by his corporeal absence, that with the Father he might keep them by his spiritual presence.” To explain corporeal to mean visible, is mere trifling; for he opposes the body of Christ to his Divine power; and by adding, “that with the Father he might keep them,” clearly expresses that the Saviour communicates his grace to us from heaven by the Holy Spirit.
XXIX. As they place so much confidence in this subterfuge of an invisible presence, let us see how far it serves their cause. In the first place, they cannot produce a single syllable from the Scriptures to prove that Christ is invisible; but they take for granted, what no man of sound judgment will concede to them, that the body of Christ cannot be given in the supper, without being concealed under the form of bread. Now, so far is this from being an admitted axiom, that it is the very point in dispute between them and us. And while they talk in this way, they are constrained to attribute to Christ a double body, because, upon their principle, he is visible in heaven, and at the same time, by a special dispensation, is invisible in the sacred supper. Whether this is correct or not, it is easy to judge from various passages of Scripture, and particularly from the testimony of Peter; who says of Christ, that “the heavens must receive him, until the times of restitution of all things.”[[1293]] These men maintain that he is in all places, but without any form. They object that it is unreasonable to subject the nature of a glorified body to the laws of common nature. But this objection leads to the extravagant notion of Servetus, which justly deserves the detestation of all believers, that the body of Christ, after his ascension, was absorbed in his Divinity. I will not assert, that they hold this opinion; but if it be considered as one of the attributes of the glorified body, to fill all places in an invisible manner, it is evident that the corporeal substance must be destroyed, and no difference will be left between the Divinity and the humanity. Besides, if the body of Christ be multiform and variable, so as to appear in one place, and to be invisible in another, what becomes of the nature of a body which consists in having its proper dimensions? and where is its unity? With far greater propriety Tertullian argues, that the body of Christ was a true and natural body, because the emblem of it is presented to us in the mystery of the supper, as a pledge and assurance of spiritual life. And, indeed, it was of his glorified body, that Christ said, “Handle me, and see; for a spirit hath not flesh and bones, as ye see me have.”[[1294]] We see how the truth of his body is proved by the lips of Christ himself, because it can be felt and seen; deprive it of these qualities, and it will cease to be a body. They are always recurring to their subterfuge of the dispensation which they have invented. But it is our duty to receive what Christ absolutely declares, in such a manner, as to admit, without any exception, whatever he is pleased to affirm. He proved that he was not a phantom, because he was visible in his flesh. If that be taken away which he asserts to belong to the nature of his body, will it not be necessary to frame a new definition of a body? Now, with all their sophistry, they can extract nothing to support their imaginary dispensation from that passage of Paul, where he says, that “From heaven we look for the Saviour, who shall change our vile body, that it may be fashioned like unto his glorious body.”[[1295]] For we cannot hope for a conformity to Christ in those qualities which they attribute to him, which would make all our bodies invisible and infinite; nor will they find a man foolish enough to be persuaded to believe so great an absurdity. Let them, then, no longer ascribe to the glorified body of Christ the property of being in many places at once, or of being contained within no particular space. In short, let them either deny the resurrection of the flesh, or admit that Christ, though clothed with celestial glory, has not divested himself of his flesh; for he will make us, in our flesh, partakers of the same glory, as we shall enjoy a resurrection similar to his. For what is there more clearly stated in any part of the Scripture, than that as Christ really assumed our flesh when he was born of the virgin, and suffered in our flesh to atone for our sins, so he resumed the same flesh, at his resurrection, and carried it up into heaven? For all the hope that we have of our resurrection and ascension to heaven, is founded on the resurrection and ascension of Christ; who, as Tertullian says, “has taken the pledge of our resurrection into heaven with him.” Now, how weak and faint would this hope be, if the real flesh of Christ had not truly risen from the dead, and entered into the kingdom of heaven! But it is essential to a real body, to have its particular form and dimensions, and to be contained within some certain space. Let us hear no more, then, of this ridiculous notion, which fastens the minds of men, and Christ himself, to the bread. For what is the use of this invisible presence concealed under the bread, but to lead those who desire to be united to Christ, to confine their attention to that symbol? But the Lord intended to withdraw, not only our eyes, but all our senses, from the earth, when he forbade the woman to touch him, because he was not yet ascended to his Father.[[1296]] When he saw Mary, with pious affection and reverence, hastening to kiss his feet, there was no reason for his disapprobation and prohibition of such an act, before his ascension to heaven, except that heaven was the only place where he chose to be sought. It is objected, that he was afterwards seen by Stephen;[[1297]] but the answer is easy; for, in order to this, no change of place was necessary to Christ, who could impart to the eyes of his servant a supernatural perspicacity, capable of penetrating into heaven. The same observation is applicable to his appearance to Paul.[[1298]] They allege that Christ came out of the sepulchre, while the sepulchre remained closed, and entered into the room where his disciples were assembled, while the doors continued shut; but this contributes no support to their error. For as the water was like a solid pavement, forming a road for Christ when he walked on the lake, so it is no wonder if the hardness of the stone gave way, to make him a passage; though it is more probable that the stone removed at his command, and after his departure returned to its place. And to enter while the doors remained shut, does not imply his penetrating through the solid matter, but his opening an entrance for himself by his Divine power, so that, in a miraculous manner, he instantaneously stood in the midst of his disciples, though the doors were shut. What they adduce from Luke, that “he vanished out of the sight” of his two disciples, with whom he had walked to Emmaus,[[1299]] is of no service to their cause, but is in favour of ours; for, according to the testimony of the same evangelist, when he joined these disciples, he assumed no new appearance in order to conceal himself; but “their eyes were holden, that they should not know him.”[[1300]] Our adversaries, however, not only transform Christ, to keep him in the world, but they represent him as unlike himself, and altogether different on earth from what he is in heaven. By such extravagances, in short, they turn the body of Christ into a spirit, though not by positive assertion, yet by direct implication; and not content with this, they attribute to it qualities utterly incompatible with each other; whence it follows, of necessity, that he must have two bodies.
XXX. Though we should grant them what they contend for, respecting its invisible presence, still this would be no proof of its infinity, without which it will be a vain attempt to enclose Christ under the bread. Unless the body of Christ be capable of being every where at once, without any limitation of place, it will not be credible that it is concealed under the bread in the sacred supper. It was this necessity which caused them to introduce their monstrous notion of its ubiquity. But it has been shown, by clear and strong testimonies of Scripture, that the body of Christ was, like other human bodies, circumscribed by certain dimensions; and its ascension to heaven made it evident that it was not in all places, but that it left one place, when it removed to another. Nor is the promise, “I am with you always, even unto the end of the world,”[[1301]] to be applied, as they suppose it should be, to his body. In the first place, on this supposition, there will be no such perpetual connection, unless Christ dwells in us in a corporeal manner, without the use of the sacramental supper; and therefore they have no sufficient cause for contending so fiercely respecting the words of Christ, in order to enclose Christ under the bread. In the next place, the context evinces, that Christ there has not the most distant reference to his flesh, but promises his disciples invincible aid to sustain and defend them against all the assaults of Satan and the world. For having assigned them a difficult province, to encourage them to undertake it without hesitation, and to discharge it with undaunted resolution, he supports them with the assurance of his presence; as though he had said, they should never want his aid, which nothing could overcome. Unless these men wished to involve every thing in confusion, ought they not to distinguish the nature of this presence? It is evident that some persons would rather incur the greatest disgrace by betraying their ignorance, than relinquish even the least particle of their error. I speak not of the Romanists, whose doctrine is more tolerable, or at least more modest; but some are so carried away with the heat of contention, as to affirm that, on account of the union of the two natures in Christ, wherever his Divinity is, his flesh, which cannot be separated from it, is there also; as if that union had mingled the two natures so as to form some intermediate kind of being, which is neither God nor man. This notion was maintained by Eutyches, and since his time by Servetus. But it is clearly ascertained from the Scriptures, that in the one person of Christ the two natures are united in such a manner, that each retains its peculiar properties undiminished. That Eutyches was justly condemned as a heretic, our adversaries will not deny; it is surprising that they overlook the cause of his condemnation, which was, that by taking away the difference between the two natures, and insisting on the unity of the person, he made the Divinity human, and deified the humanity. What absurdity, therefore, is it to mingle heaven and earth together, rather than not to draw the body down from the celestial sanctuary! They endeavour to justify themselves by adducing these texts: “No man hath ascended up to heaven, but he that came down from heaven, even the Son of man, which is in heaven;” and, “The only begotten Son, which is in the bosom of the Father, he hath declared him.”[[1302]] But it argues the same stupidity to disregard the communication of properties, a term which was with good reason adopted by the holy fathers in the early ages. When Paul says that “The Lord of glory” was “crucified,”[[1303]] he certainly does not intend that Christ suffered any thing in his Divinity, but that the same person, who suffered as an abject and despised man, was also, as God, the Lord of glory. In the same sense, the Son of man was in heaven; because the same Christ, who, according to the flesh, dwelt on earth as the Son of man, as God, was always in heaven. For this reason, in the same passage, he represents himself as having descended from heaven, according to his Divinity; not that his Divinity quitted heaven to confine itself in the prison of the body; but because, though it filled all space, yet it dwelt corporeally, or naturally, and in a certain ineffable manner, in the humanity. It is a distinction common in the schools, and which I am not ashamed to repeat, that though Christ is every where entire, yet all that is in him is not every where. And I sincerely wish that the schoolmen themselves had duly considered the meaning of this observation; for then we should never have heard of their stupid notion of the corporeal presence of Christ in the sacrament. Therefore, our Mediator, as he is every where entire, is always near to his people; and in the sacred supper exhibits himself present in a peculiar manner, yet not with all that belongs to him; because, as we have stated, his body has been received into heaven, and remains there till he shall come to judgment.
XXXI. They are exceedingly deceived, who cannot conceive of any presence of the flesh of Christ in the supper, except it be attached to the bread. For on this principle they leave nothing to the secret operation of the Spirit, which unites us to Christ. They suppose Christ not to be present, unless he descends to us; as though we cannot equally enjoy his presence, if he elevates us to himself. The only question between us, therefore, respects the manner of this presence; because they place Christ in the bread, and we think it unlawful for us to bring him down from heaven. Let the readers judge on which side the truth lies. Only let us hear no more of that calumny, that Christ is excluded from the sacrament, unless he be concealed under the bread. For as this is a heavenly mystery, there is no necessity to bring Christ down to the earth, in order to be united to us.
XXXII. If any one inquire of me respecting the manner, I shall not be ashamed to acknowledge, that it is a mystery too sublime for me to be able to express, or even to comprehend; and, to be still more explicit, I rather experience it, than understand it. Here, therefore, without any controversy, I embrace the truth of God, on which I can safely rely. He pronounces his flesh to be the food, and his blood the drink, of my soul. I offer him my soul, to be nourished with such aliment. In his sacred supper, he commands me, under the symbols of bread and wine, to take, and eat, and drink, his body and blood. I doubt not that he truly presents, and that I receive them. Only I reject the absurdities which appear to be either degrading to his majesty, or inconsistent with the reality of his human nature, and are at the same time repugnant to the word of God, which informs us that Christ has been received into the glory of the celestial kingdom, where he is exalted above every condition of the world, and which is equally careful to attribute to his human nature the properties of real humanity. Nor ought this to seem incredible or unreasonable, because, as the kingdom of Christ is wholly spiritual, so his communications with his Church are not at all to be regulated by the order of the present world; or, to use the words of Augustine, “This mystery, as well as others, is celebrated by man, but in a Divine manner; it is administered on earth, but in a heavenly manner.” The presence of Christ’s body, I say, is such as the nature of the sacrament requires; where we affirm that it appears with so much virtue and efficacy, as not only to afford our minds an undoubted confidence of eternal life, but also to give us an assurance of the resurrection and immortality of our bodies. For they are vivified by his immortal flesh, and in some degree participate his immortality. Those who go beyond this in their hyperbolical representations, merely obscure the simple and obvious truth by such intricacies. If any person be not yet satisfied, I would request him to consider, that we are now treating of a sacrament, every part of which ought to be referred to faith. Now, we feed our faith by this participation of the body of Christ which we have mentioned, as fully as they do, who bring him down from heaven. At the same time, I candidly confess, that I reject that mixture of the flesh of Christ with our souls, or that transfusion of it into us, which they teach; because it is sufficient for us that Christ inspires life into our souls from the substance of his flesh, and even infuses his own life into us, though his flesh never actually enters into us. I may also remark, that the analogy of faith, to which Paul directs us to conform every interpretation of the Scripture, is in this case, beyond all doubt, eminently in our favour. Let the adversaries of so clear a truth examine by what rule of faith they regulate themselves. “He that confesseth not that Jesus Christ is come in the flesh, is not of God.”[[1304]] Such persons, though they may conceal it, or may not observe it, do, in effect, deny the reality of his flesh.
XXXIII. The same judgment is to be formed of our participation, which they suppose not to be enjoyed at all, unless the flesh of Christ be swallowed in the bread. But we do no small injury to the Holy Spirit, unless we believe that our communion with the flesh and blood of Christ is the effect of his incomprehensible influence. Even if the virtue of this mystery, such as we have represented it, and as it was understood by the ancient Church, had received the consideration justly due to it, for four hundred years past, there would have been quite enough to satisfy us, and the door would have been shut against many pernicious errors, which have kindled dreadful dissensions, by which the Church has been miserably agitated in the present, as well as past ages. But sophistical men insist on a hyperbolical kind of presence, which is never taught in the Scripture; and they contend as eagerly for this foolish and absurd imagination, as if the whole of religion consisted in the enclosure of Christ in the bread. It principally concerns us to know how the body of Christ, which was once delivered for us, is made ours, and how we are made partakers of his blood which was shed; for the entire possession of Christ crucified consists in an enjoyment of all his benefits. Now, leaving these things, which are of such great importance, and even neglecting and forgetting them, these sophists take no pleasure but in this thorny question; how the body of Christ is concealed under the bread, or under the form of the bread. They falsely pretend that all that we teach respecting a spiritual participation, is contrary to what they call the true and real participation; because we regard nothing but the manner, which, in their opinion, is corporeal, as they enclose Christ in the bread, but in ours is spiritual, because the secret influence of the Spirit is the bond which unites us to Christ. Nor is there any more truth in their other objection, that we attend to nothing but the fruit or effect which believers experience from feeding on the flesh of Christ. For we have already said, that Christ himself is the matter or substance of the sacred supper, and that it is in consequence of this, that we are absolved from our sins by the sacrifice of his death, are washed in his blood, and by his resurrection are raised to the hope of the heavenly life. But the foolish imagination, of which Lombard was the author, has perverted their minds, while they have supposed the sacrament to consist in eating the flesh of Christ. For these are his words: “The sacrament, without the thing, consists in the forms of bread and wine; the sacrament and the thing are the flesh and blood of Christ; the thing, without the sacrament, is his mystical flesh.” Again, a little after: “The thing signified and contained is the proper flesh of Christ; the thing signified and not contained, is his mystical body.” With his distinction between the flesh of Christ, and the power which it has to nourish, I fully agree; but his notion, of what is a sacrament, and as contained under the bread, is an error not to be endured. Hence proceeded a false idea of sacramental eating, because they supposed the body of Christ to be eaten by impious and profane persons, notwithstanding they were strangers to him. But the flesh of Christ itself, in the mystery of the supper, is as much a spiritual thing, as our eternal salvation. Whence we conclude, that persons who are destitute of the Spirit of Christ, can no more eat the flesh of Christ, than drink wine which has no taste. It is certainly offering an insult, and doing violence to Christ, to attribute to him a body all feeble and dead, which is promiscuously distributed to unbelievers; and it is expressly contradicted by his own words: “He that eateth my flesh, and drinketh my blood, dwelleth in me, and I in him.”[[1305]] They reply, that the discourse from which this text is quoted does not treat of sacramental eating; and this I concede to them; only let them not be perpetually striking on the same rock, that the flesh of Christ may be eaten without any benefit. But I would wish them to inform me how long they retain it after they have eaten it. Here I believe they will find it impossible to escape. But they object, that the truth of the promises of God can sustain no diminution or failure from the ingratitude of men. This I admit; and I also maintain, that the virtue of this mystery remains unimpaired, notwithstanding wicked men exert their utmost efforts to destroy it. It is one thing, however, for the body of Christ to be offered, and another for it to be received. Christ presents this spiritual meat and spiritual drink to all; some receive them with avidity, others fastidiously reject them; shall their rejection cause the meat and drink to lose their nature? They will plead, that their sentiment is supported by this similitude—that the flesh of Christ, though it be not relished by unbelievers, nevertheless still continues to be flesh. But I deny that it can ever be eaten without the taste of faith; or, if the language of Augustine be preferred, I deny that men carry away from the sacrament any more than they collect in the vessel of faith. Thus, nothing is taken from the sacrament, but its truth and efficacy remain unimpaired, notwithstanding the wicked depart empty from its external participation. If our adversaries object again, that it derogates from these words, “This is my body,” if the wicked receive corruptible bread, and nothing more, the answer is easy—That God will have his veracity discovered, not in the reception itself, but in the constancy of his goodness, since he is ready to impart to the unworthy, and even liberally offers to them, that which they reject. And this is the perfection of the sacrament, which the whole world cannot violate, that the flesh and blood of Christ are as truly given to the unworthy, as to the elect and faithful people of God; but it is likewise true, that as rain, falling upon a hard rock, runs off from it without penetrating into the stone, thus the wicked, by their obduracy, repel the grace of God, so that it does not enter into their hearts. Besides, a reception of Christ, without faith, is as great an absurdity, as for seed to germinate in the fire. Their inquiry, how Christ came for condemnation to some, unless they receive him unworthily, is a groundless cavil; for we nowhere read that the perdition of man is owing to an unworthy reception of Christ, but rather to a rejection of him. Nor can they derive any assistance from the parable in which Christ speaks of some seed springing up among thorns, and being afterwards choked and destroyed; for he is there showing what value belongs to that temporary faith, which our adversaries suppose to be unnecessary to a participation of the flesh and blood of Christ, placing Judas, in this respect, on an equality with Peter. Their error is rather refuted by another part of the same parable, in which Christ speaks of some seed as having fallen by the way-side, and some on stony ground, neither of which took any root.[[1306]] Whence it follows, that the obduracy of unbelievers is such an obstacle, that Christ does not reach them. Whoever desires our salvation to be promoted by this mystery, will find nothing more proper than that believers, conducted to the fountain should derive life from the Son of God. But the dignity of it is sufficiently magnified, when we remember, that it is a medium by which we are incorporated into Christ; or by which, after our incorporation into him, the connection is more and more strengthened, till he perfectly unites us with himself, in the heavenly life. They object, that Paul ought not to have made unbelievers “guilty of the body and blood of the
Lord,”[[1307]] unless they had been partakers of them. But I answer, that they are not condemned for having eaten and drunk his body and blood, but only for having profaned the mystery, by trampling under foot the pledge of our holy union with God, which ought to have been received by them with reverence.
XXXIV. Now, because Augustine is the principal among the ancient fathers who has asserted this point of doctrine, that the sacraments sustain no diminution, and that the grace which they represent is not frustrated by the unbelief or wickedness of men, it will be useful to adduce his own words, which will clearly prove that those who expose the body of Christ to be eaten by dogs,[[1308]] are chargeable with an injudicious and culpable perversion of his meaning, in applying it to the present argument. Sacramental eating, according to them, is that by which the wicked receive the body and blood of Christ without any influence of his Spirit, or any effect of his grace. Augustine, on the contrary, carefully examining these words, “Whoso eateth my flesh and drinketh my blood hath eternal life,”[[1309]] says, “This is the virtue of the sacrament, not the mere visible sacrament; and that internally, not externally; he who eats with his heart, and not with his teeth;” from which he concludes that the sacrament of the union which we have with the body and blood of Christ, is presented in the sacred supper, to some to life, to others to perdition; but that the thing signified by the sacrament is only given to life to all who partake of it, and in no case to perdition. To preclude any cavil here, that the thing signified is not the body, but the grace of the Spirit, which may be separated from the body, he obviates such misrepresentations by the use of the contrasted epithets of visible and invisible; for the body of Christ cannot be comprehended under the former. Hence it follows, that unbelievers receive nothing but the visible symbol. And, for the more complete removal of every doubt, after having said that this bread requires the hunger of the inner man, he adds, “Moses, and Aaron, and Phinehas, and many others who ate the manna, were acceptable to God. Why? Because they spiritually understood the visible food, they spiritually hungered, they spiritually ate, that they might be spiritually satisfied. For we also, in the present day, have received visible food; but the sacrament is one thing, and the virtue of the sacrament is another.” A little after he says, “Therefore he who abides not in Christ, and in whom Christ does not abide, spiritually neither eats his flesh nor drinks his blood, though he may carnally and visibly press the sign of the body and blood with his teeth.” Here, again, we find the visible sign opposed to the spiritual eating; which contradicts that error, that the invisible body of Christ is really eaten sacramentally, though it be not eaten spiritually. We are informed also that nothing is granted to the profane and impure, beyond the visible reception of the sign. Hence that well known observation of his, that the other disciples ate the bread which was the Lord, but that Judas merely ate the Lord’s bread; by which he clearly excludes unbelievers from the participation of the body and blood. And to the same purpose is what he says in another place: “Why do you wonder if the bread of Christ was given to Judas to enslave him to the devil, when you see, on the other hand, that the messenger of Satan was given to Paul to make him perfect in Christ?”[[1310]] He says, indeed, in another place, “That the sacramental bread was the body of Christ to those to whom Paul said, He that eateth and drinketh unworthily, eateth and drinketh judgment to himself;[[1311]] and that they could not, therefore, be affirmed to have received nothing, because they had received amiss.” But his meaning is more fully explained in another passage. For professedly undertaking to describe how the body of Christ is eaten by the wicked and profligate, who confess the Christian faith with their lips while they deny it in their actions, and that in opposition to the opinion of some who supposed them to eat not only the sacramental symbol, but the substance itself, he says, “They must not be considered as eating the body of Christ, because they are not to be numbered among the members of Christ. For, to mention nothing else, they cannot, at the same time, be the members of Christ and the members of a harlot. And where the Lord himself says, He that eateth my flesh, and drinketh my blood, dwelleth in me, and I in him;[[1312]] he shows what it is to eat his body, not merely in a sacramental way, but in truth; for this is to dwell in Christ, that Christ may dwell in us. This is the same as if he had said, Whoever dwelleth not in me, and in whom I dwell not, let him not say or think he eateth my body or drinketh my blood.” Let the readers consider the opposition here stated between eating merely in a sacramental way, and in truth, and there will remain no doubt respecting his meaning. He confirms the same with equal perspicuity in the following passage: “Prepare not your jaws, but your heart; it is for this that the supper is enjoined. Behold, we believe in Christ when we receive him by faith; in receiving him, we know what we think; we take a bit of bread, and our hearts are satisfied. We are fed, therefore, not by what we see, but by what we believe.” Here, also, what the wicked partake of he restricts to the visible sign, and pronounces that Christ is only received by faith. So, in another place, he expressly remarks that the good and the wicked partake of the elements in common, and excludes the latter from the true participation of the body of Christ. For, if they had enjoyed the substance itself, he would not have been entirely silent on that which would have strengthened his argument. In another place also, treating of the eating, and the benefit of it, he concludes thus: “Then will the body and blood of Christ be life to every one, if that which is visibly received in the sacrament, be, in the truth which is signified, spiritually eaten and spiritually drunk.” Let those, therefore, who, in order to agree with Augustine, make unbelievers partakers of the flesh and blood of Christ, exhibit to us the body of Christ in a visible manner, since he pronounces the whole truth of the sacrament to be spiritual. And the evident conclusion from his language is, that the sacramental eating is nothing more than eating the visible and external sign, when unbelief precludes the entrance of the substance. If the body of Christ could be eaten truly, without being eaten spiritually, what could be the meaning of Augustine, when he said, “You are not to eat this body which you see, and to drink the blood which will be shed by those who shall crucify me. I have appointed a sacrament for you; spiritually understood, it shall vivify you.” He certainly did not mean to deny that the same body which Christ offered in sacrifice is exhibited in the supper; but he designates the mode of participating in it—that though it has been received into celestial glory, it inspires us with life by the secret influence of the Holy Spirit. I acknowledge that he frequently speaks of the body of Christ as eaten by unbelievers, but he explains his meaning by adding that it is done sacramentally; and, in another place, he describes the spiritual eating as not consisting in a corporeal swallowing of the grace of God. And that my adversaries may not charge me with a wish to overwhelm them by an accumulation of passages, I would request them to inform me how they can evade that one declaration of his, where he says, “that the sacraments realize what they represent in the elect alone.” Surely they will not dare to deny that the bread represents the body of Christ. Hence it follows, that the reprobate are excluded from the participation of it. The following passage of Cyril also shows him to have been of the same opinion: “As when any one pours melted wax upon other wax, the whole will be mingled together into one mass, so it is necessary to any person’s reception of the body and blood of Christ, for him to be united with Christ, so that Christ may be found in him, and he in Christ.” These words, I think, sufficiently prove, that those who eat the body of Christ merely in a sacramental way are deprived of the true and real participation of it, as the body itself cannot be separated from its efficacious power; and yet that this is no impeachment of the truth of the promises of God, who still continues to send us rain from heaven, though rocks and stones imbibe none of the moisture.
XXXV. This knowledge will also easily dissuade us from the carnal adoration which has been introduced into the sacrament by the perverse temerity of some, who reasoned in this manner: If the body be there, consequently the soul and the Divinity are there together with the body, for they cannot be separated from it; therefore Christ ought to be adored there. In the first place, what will they do, if we refuse to admit what they call concomitance? For, however they may urge the absurdity of separating the soul and the Divinity from the body, what man in his senses can be persuaded that the body of Christ is Christ? They consider it, indeed, as fully demonstrated by their arguments. But as Christ speaks distinctly of his body and blood, without specifying the nature of the presence, how can they establish what they wish by that which is itself doubtful? What then? If their consciences happen to be exercised with any peculiar affliction, will they not, with all their syllogisms, be confounded and overwhelmed; when they shall perceive themselves to be destitute of the certain word of God, which furnishes the only support for our souls when they are called to give an account, and without which they sink in a moment; when they shall reflect that the doctrine and examples of the apostles are against them, and that they are themselves the sole authors of their error? To such reflections will be added other sentiments of compunction, and those by no means inconsiderable. What! was it a thing of no consequence to adore God in this form, without any such thing being enjoined upon us? In a case where the true worship of God was concerned, ought that to have been so lightly undertaken, which not a word in the Scripture could be found to sanction? But if, with becoming humility, they had kept all their thoughts in subjection to the word of God, they would certainly have listened to what Christ said, “Take, eat, drink,” and would have obeyed this command, which enjoins the sacrament to be taken, not to be adored. Those who, as the Lord has commanded, receive it without adoration, are assured that they do not deviate from the Divine command; and such an assurance is the best satisfaction we can have in any thing in which we engage. They have the example of the apostles, of whom we read, not that they prostrated themselves in adoration, but that, as they were sitting at the table, they took, and did eat. They have the practice of the apostolic Church, in which Luke states that the communion of believers consisted, not in adoration, but in “the breaking of bread.”[[1313]] They have the apostolic doctrine with which Paul instructed the Church of the Corinthians, accompanying it with this declaration: “I have received of the Lord that which also I delivered unto you.”[[1314]]