Ioannis Calvini Institutio Christianae religionis

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no simply mali the discipies ocular Witnesse of hi ascension,

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have an existenco. V t is a oor cavit, to a that this passagedoe no relate to the Sacro si apper, in hiel God exert a Special poWer; ecatis the question ha been agitate respect- in the od os Christ, and this hol sather, proseSSed ly un-Swering it, SayS Christ has ivon immortalit to his Ody, but has no deprive it os iis nature. In a corporea forna, theres ore, he is noto bo considorodis universali distused sor e must beWare os assertin his Divinit in such a Way Sto destro tho trulla os his Ody. I does no solio , that be- cause God is every here, ali that is in him is every here niSo. The roason is immediatol addod Uorino person is God and man, and both conStituto ne Christ us God hecis very here I man, he is in heaven. V What stupidit would it have be-trayed notato eXcept the myster of the supper, a thing o Seriola Sani important, is it containedon thin inconsistent illi thedoctrine se a maintaining l et is any one ili attentivelyread What odows, he wil find that unde that genera doctrine, the Lord 's suppe is also comprehended. He SayS that Christ, hocis, in ne person, the ni bogotten Son os Godand the Son os an is very here present a God that, IS God he resides in the templo of God, that is in tho Church and yet that he occupies sonae particula place in hea Ven, according

Christ os his discipies in his corporea presen ce that he might

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expressos that the SI Viour communica te hi grace to his si om

XXIX. A the placu so much confidunco in his sub tui fugeo an invisibi pro Seneo, et u See o v far it SerVes thei cause. In the sirs place the cannot produce a single syllabi si omitte Scripturos o prove that Christ is invisibi ; ut tho talio for granted What no an os Soran judgmont Wil concude tothom that the od os laris cannot e gi ven in the Supper, Without be in concente unde the formis brend. O , o faris his froni e in an admittod axiom, that it is the ver po intiri dispute et ween hominia dis And whil thse talli in his Way the are constrat ned O attribute to Christin do ubi body, because, pota thei principi e , he S i Sibi in heaven, and atthe Same time, by a Special dispensation is invisibi in thosacro Supper. Whether hi is correct O not, it is asyrio judge isto in Variola paSSage of Scripture, an particulari froni the testimon os Peter Who say os Christ that the oavens in Si receive im unti the times of rostitution os allthings. V si These mei maintain that he is in ali places, ut Without an form. The object that it is uti rea sonable tosubjeci the natur os a glorifiei bod to the laws os common naturo. ut his Objection e ad to the Xtra vagant notion os Servetus, hieli hasti deserves the detestation os ali selie vers, that the od of Christ, aster his ascension, as absorbod in his

Divinity. I illiso assert, that he hold his opinion butis it u considere asine of the attributes of the gloris sed body, to fit ut placos in an invisibi inaniter, it is evident that the

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vile ody that it a b sashionsed like tanto his glorious body. V l For o cannot ope sor a conformit to Christ in thOSe qualities Whicli the attribui tomim, hicli mould maliuali ur odios invisibi and infinite nor id they sin a manseo fh nough to e persuaded tote eve o great an absurdi ty. Let them, then, o longe ascribe to the glorifi0 bod os Christthe propert os bella in many place at nee Or os ein Contained illi in no particular pace. In Shori, et them ither de ny the resurrection of the flesti, o admit that Christ though

flesti forino id mali us in ur flesti, partallers of the Same glory, a We had enjo a resurrection similaro his ForWhat is there more clearly state in an par of the Scripture, than that a Christ reali assume our flesti hei ho as ornos the virgin, and sust erod in ur flesti to utone or Our in S, SOhe resume ille Same est, at his resurrection, an carried itul into hoavoni For ad the liope that we have os ur resurrection an ascension to heaven is founded on the resurrectionan ascension os Christ; ho, a Tertudian Says, mas alienthe ledge os ur resurrection into heaven illi him. V oW

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kingdom of hoavent ut it is essentia to a rea body to have iis particula forin and dimensioris, and to e containest illiin

lous notion, hicli faston the minit of men, an Christ im-Seis to the read For halcis tho se of this invisibi pre-Senco concented unde the breuit, ut to lead hos Who destruto e nited o Christ, o confine thei attention to that symboli But humori intende Dio Nit draW, no oni ou eyes, ut allon Sen Ses, froni the arth, hen e sorbad the woman totouch him, ecause he was not et ascendo to his ather. m)When he summary, with plous assection and reVerenee,inSten- in to is his seet, hero as o uason sor his disapprobationand prohibition os suci an et bes ore his ascension O heaven, eXcept that heaven a the ni place hero e chos to e Sought. t is objected that he Was astor Nard Seen by te-phen n but the ans Ner is asy; for in orde to this, nochange os place a neceSSar to Christ, Wh could impar tot he yes of his servant a Supernatura perspicacity, capable os penetratin into heaven. The Samo observation is applicabieto his appuarance to aut so They allog that Christ cameout of the sepulchro, hii the sepulchre remat ne cloSed, andentero in to the oom here his discipies ere assembled, Whilo the oors continue s ut but his contribute no Supportato thei error. For a the water a like a Sol id pave ment, formin a road sor Christ hei ho aiked noli latio, o tis no onde is the harilites of the tone gave Way, t malle him a passage though it is more probable that the tono remove at his command an after his departur roturne to it Spluce Andrio enter hile the oors remain edis ut, oes Otimpi his penetrat in through the soli matter, ut hi open in an entrance sor imself b his Divino power, o that in amiraculous manner, he instantaneo usi stoo in the id si os his disciplus, though the doors ero hiat. What the adduce

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y0 by direct implication an no content illi this thuyattribute to it qualitis ulteri ineo in pati bie illi acti thur; Whenco it sol lows, os necessit y that he mus have two odies. XXX. Though 0 hould grant them ha the contendsor, respectiniit invisibi e proson e stili his Would emo proosos iis infinity, without hicli it ill o a uin attempto oenulos Christ unde tho bruad. Utiles tho od os Christ becapable os e in QVery hore at nee, Without an limitationos placo it illiso b credibi that it is conceale unde thobren in the sacrud suppor. It was his necessit Whicli caused them to introduce thoi monstrous notion oscit ubi luity. Butit has been hown by clear an stron testimonios of Scripture, that the od os Christ as, like Otho human Odie S, circumscribe by certain dimon Sion an iis ascension to heaven made it vident that it a no in ut places, ut that it est One place, hen it remouod o nother. O is the promise , cllam illi ou alWays, vota uiato the end of the orid, ' r)t be applied, a tho suppos it hould e, to his ody. In the sit si placo on his supposition thore illae no Uch perpetuat connection utiles Christ Noli in us in a corporealmanner, Without the se of the Sacramental suppor and there- fore the have no sufficient causu for contendin So eroelyre Specting the word os Christ, in ordo to enclos Christ under the rea d. In tho nox placo the conteX evinceS that Christther has no the mos distant resereno to his flesti, ut promise his disciplos invincibi nido susta in an defend them against ali ho assauit os Satan and the orid. For havingassigne them a dissiculi province, to encourage hem to Unde tali it Withou husitation, an to dischargo i With unda uti ted reso ition, he Supporis them illi the assura nee of hi Spresen cerias though ho had said tho fhould evor an his id, hichnothin Could Vorcome. Unies these men is ed to involveeVery thin in confusion ought the noto distinguisti thenatur of this preserico is evident that orne persons Ouidi ather incur the greatost disgraco by etraying thei ignorance, than relinquisii ven tho eas parti cle of thei error. Spealino os tho Romanisis, hos doctrine is more tolerable Or ut lea Si more modest; ut soni are so arrie aWay illi thehent os contention a to affirmo lint, on account of the uniono the wo naturos in Christ, Whorovor his Divinit is, his flesti, Whicli cannotio so parated rom it, is thoro also ascis that unioni ad ingled the wo naturos o as to forin Somo intermediate Lindissio ing, hicli is nutilior odior nn Thi notion aS maintained by Eutychos, and sine his time by Servetus Butit is clearly a scorta ined rom the Scriptures that in the ne

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But it argue tho fame stupidit to disregarii tho communication Os properties, a term hieli as illi good ea son adopted

and in a certain ineffabi manner, in the humanity It is a distinction common in the schoois, and whicli I am not shamodi repent, that though Christ is very hero entire, et ali thatis in him is no every here Andes sinceret Nisti that thoschoolmen homsolves ad ut considere the mea in Osthis observation so thon o hould novo have oard osthei stupid notion solio corporea preseno os Christ in the

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ment. In his aerei Supper, he command me, unde the Symbol Osirea and wino, to talio, and at, and rinli, his Odyan blood. I doub no that ho trul presenis, and thates receive them Only Projectoli absurdities hicli appea to beei thur degradin to his majesty or inconsistunt With the realityo his human naturo, and are at the Same time repugnant Otho ord of God, hicli inform iis that Christ has been received into the lor os the culestiat ingdom, here e seXalted above over conditionis the worid, and whicli is quailycare sulci attributerio his human natur the propertie Os realhumanity. Nor Ought this to suem incredibi Or nreRSOnable, because, a the ingdom of Christ is holi spirituat, o his communications Withiis hiarch aro nolint ali toto regulated by the ordor of the present orix or, O se the ord Of A UguStine, his mystery, as ess as Othors, is celebrate by man, but in a Divino manno it is administore on artii, ut in heavent manner. V The prosenc os Christis Ody I say, is Such a the natur of the sacrament requires; here e assirmilia it appoars illi so much virtuo an efficacy, a no only Oassor Our ind an undo ubie confidonee of ternat se, ut

alS t give us an assurance of the reSurrectior an immortali tyos ur odies. For the aro vivisio by his immortal esti, an in ome degre participat his immortality. Those hogo Hyond this in thei hyperbolica representation S, merely obscure the simple and obviolas truth by such intri acies. san person e not et satisfied 1 ould equest imo con-

Sider, that e re no treatin Os a Sacrament, Ver pari f

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by this participation os the od os Christo hic hos avomentioned, a fuli a the do, ho bring him down romheaven. At the Same time, i candidi consess, that rejectilia mixture of thuraesti os Christ illi ur ovis, o that transfusionis it into iis, hicli the toach; ecatis it is uilicient foris that Christ inspires lis into ur ouis froni the Substanee o his flesti, and even infuse his o vn se into iis, though his nosti neve actuali enter into S. I may ais remari , that the analog of faith, to hicli aut direct u to consorin very interpretation os the Scripture, is in iliis casu, beyond ali do ubi, eminenti in ur avour. et the adverSarie of O clen atruth oxamine by What ille os suilli the regulate theniselves. Me that consessuth no that Jesus Christ is come in the festi, is no os God. V v Such persons though the ma conceatit, O may Ot observe it, do in est ect de ny the rea ty of his

stood by the ancient Clitarch had received the considerationjusti duo to it sor soli hundred ear past there Oul have been qui te nough to satis Hus, and the door Uould liave been Shut against man perniciolis errors, hicli nave Lindi sed di ead-sul dissensioris, by hic holio Churchinas been miserabi agitate in the present, a Ned a past age S. But SophiStica meninsist on a hyperbolica kin os presen ce, hic licis neve taught in the Scripture and the contendis uagori for his Dolisti an absurd imagination, ascis the whole os religion consiste in the enclosurem Christ in the read I principali concernSus to know ho the od of Christ, hicli as Onc de veredi O US i made urS, and ON e re made partaster of his biood hicli as hed for the entire possession o Christcrucisio consist in an onjoymen os ad his benesiis. No , leavin thes things, hicli ure os Such great importance, undeven neglectin and orgettin them, these sophist tali nopleas ure ut in his horti question o the ody o Christi concealed unde tho read Or undo the formis the read. The salsely reten d that ali that e teach respectin a Spiritua participation is contrary to ha the cad the rue andrea participation; ecause e regarii noth in but the manner, Whicli, in thei opinion, is corporeat, a the enclos Clari S in the read, ut in urcis spirituat, ecatis the Secret influence

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of the Spirit soli bonit hicli nites iis to Christ. or is

there an more truth in thei Otho objection, that we attendio nothing ut the fruitis effect hich e evers Xperiencesrom feeding on the lusi os Christ. For e me ali eadysaid that Christ iniseis is the matter o Substance of the Sacred Supper, and that it is in conseque nee of this that eare absolved rom ur in by the sacrifice of his death, are Washed in his lood, and by his resurrection ure ruised to theliopo of th heavenly lis . ut the oo sit imagination ofwhich ombard was the author has perverte thei miniis, While the have supposed the sacramento Consist in entingilio est of Christ. For hos pro his Ord The sacrament, Without the thing, consist in the forins os reai and Wine the Sacramen and the hin are the flesti an blood os Christ the thing, Without the sacrament, is his mystical

the supposse the od os Christo bo eaten by implous and

profane persons, no tWithstanding the were Stranger i hi m.

as uel a Spirituat thing, as Our e terna Salvation. Whetice We Onchide, that perSonS ho are destitute of the Spirit os