III. The arguments drawn from the analogy or correspondence of the articles of our faith.

1. There are strong arguments in support of the view which we have presented, drawn from the article which has respect to the truth of the human nature of Christ. The Word assumed a nature like unto ours in all things, sin excepted; and will retain the same to all eternity for our comfort and salvation. But human nature is not infinite, nor can it be at the same time in many places nor visible and invisible. To be essentially present in many, and in all places at the same time is peculiar to the God head alone, according as it is said: “Do not I fill heaven and earth? saith the Lord.” (Jer. 23:34.) God is by this attribute distinguished from all creatures. Nor can the Godhead itself be at the same time visible and invisible, finite and infinite; but it remains always as to its substance invisible, incomprehensible and infinite; otherwise it would not be unchangeable. Hence we must not suppose when Christ’says, This is my body, that his body then sat visibly at the table, and was at the same time invisible in the bread: or that it now remains at the same time visible in heaven, and is also contained invisibly in the bread.

2. From the article of Christ’s ascension. Christ ascended truly, by which we mean, that he was taken up into heaven with his body visibly and locally, in such a manner that his body did not remain, nor does it now remain, on earth, but in heaven, and that he will come from thence to judge the world. Hence he is not in the bread. Or we may thus state the argument: The body of Christ is finite, seeing it is a true body. But it is now in heaven. Therefore it is not in the bread. The major proposition is established by the article of Christ’s ascension into to heaven. “While they beheld, he was taken up.” “Seek those things which are above where Christ sitteth,” &c. (Acts 1:9. Col. 3:1.) Again, if the true body of Christ is infinite, as our adversaries affirm, then it is also invisible and insensible. Hence that was not a true body of Christ, being only apparent, which was seen, suffered and moved upon the earth, and so all those things which are spoken of Christ in the articles of our faith, could not have been truly done, but must have been done only in appearance, so that we still remain under the power of death if this be true.

Here, however, two things must be observed:

1. The argument which we draw from the article of Christ’s ascension, does not remove his body from the supper, as some slanderously say of us; but only from the bread; for the distance between heaven and earth, whilst it makes it impossible that Christ’s body should exist in heaven, and be in the bread at the same time, does not stand in the way of his presence in the supper to be eaten spiritually by faith. Our faith in the promise joined to the bread and wine, beholds and embraces the body and blood of Christ, and all his benefits as most truly present in the supper.

2. The argument here deduced from the two articles of faith alluded to, overthrows the conceit of Christ’s corporal presence in the bread; for if the human nature of Christ might be everywhere, or present at the same time in many places, his ascension would not prevent its being both in heaven and in the bread at one and the same time. But as the human nature of Christ is finite, and not present in many, nor in all places, it follows that the argument which we deduce from his ascension into heaven is irresistible. For as the consequence which naturally follows from the property of Christ’s human nature, in respect to the first celebration of the supper, which we may thus state: The body of Christ sat at the table; therefore it was not in the bread, nor in the mouths of his disciples: as this consequence is legitimate and irresistible, so it is a proper consequence which were drawn from the truth of the ascension of Christ into heaven, when we thus reason: The body of Christ is in heaven; therefore it is riot in the bread, nor any where else upon the earth.

Obj. It is only human reason which decides that Christ’s corporal presence in the bread is opposed to these articles of our faith. Therefore it may not in reality be opposed to them.

Ans. We deny the antecedant; because Christian faith and the word of God teach in connection with reason, that the body of Christ, which is, indeed, human and finite, cannot exist at the same time in all, nor many places; and that now since the ascension it is not on earth, but in heaven, and will remain there, until Christ come to judge the quick and the dead. Hence it is not only repugnant to human reason, but also to the word of God, that Christ’s body should be present at one and the same time in heaven and in the bread. It is, indeed, an incontrovertible truth that human reason is not to be heard in divine things, when it is in manifest opposition to the word of God; and that it should always submit to the holy Scriptures which contain a revelation of the divine will; yet it is not to be simply and unceremoniously thrust aside or rejected, no not even in divine things, as if the word of God could teach that which is in opposition to sound reason; but we must use it aright, that so we may distinguish truth from falsehood. God has endowed us with reason that we may be able, by the light of the understanding, to decide in regard to contradictory opinions, and that knowing with certainty what is in harmony with the word of God, and what is in opposition to it, we may embrace the former and reject the latter. If this were not so, there would be no dogma so absurd, and impious there would be nothing in the polluted sinks of heretics, however detestible and monstrous, which could be refuted by the holy Scriptures; for all heretics and imposters always boast, that their opinions are not in opposition to the word of God, but that they only seem to contradict it, in the judgment of human reason.

To this it is objected as follows: The Scriptures attribute to the body of Christ many properties and prerogatives which are beyond and above nature, which our bodies do not possess, such as to walk upon the water, to be transfigured, to be carried up into heaven, to pass through a rock and closed doors, to be personally united to Deity, to be made a sacrifice for sin, &c. Therefore it is not absurd to say, that it is present at the same time in heaven and in the bread, or that it possesses ubiquity itself. Ans, The antecedent has falsehood mingled with what is true. The Scriptures no where affirm that the body of Christ passed through a rock, and doors that were closed. Hence we deny it. The other things which are enumerated are, indeed, spoken of in the Scriptures, but they are such things as may be found in connection with a nature that is truly human; for Peter also walked upon the water; and we shall also be transformed and ascend into heaven. But the ubiquity or presence of Christ’s flesh, in many places at the same time, is never affirmed in the Scriptures. For to be every where present, or to be present at different places at the same time, is peculiar to the Godhead alone, which is infinite; but every creature is finite ,, arid is by its own finiteness distinguished from the Creator. That, now, which is finite cannot be at the same time in more places than one. Hence it is that the Scriptures, and the most distinguished teachers in the ancient church, speak of this presence in many places as a most forcible argument of true Divinity. Christ says himself: “The Son of man which is in heaven.” (John 3:13.) Didymus says, “The Holy Ghost himself, if he were a creature, would at least have a substance that would be limited, as is the case with all created things. For although invisible beings are not circumscribed in place, yet they are finite, as to the property of them substance. But the Holy Ghost has not a limited substance, seeing that he dwells in many.” Tertullian says: “If Christ be nothing more than a man, how could he be present wherever he is called upon; inasmuch an to be present everywhere does not belong to the nature of man, but to that of God.” Hence our adversaries, when they imagine that these prerogatives are the cause of Christ’s presence in many, and in all places, are guilty of admitting that as a cause which is none; or they, at least, argue from things that are unlike; for the cause of these things, and that of ubiquity is quite different.

3. From the article of the communion of saints. The communion of saints with Christ is the same now that it has ever been, or ever will be,, both in regard to those who use the sacraments, and also in regard to those who are by necessity excluded from their use. For there is only one communion of saints with Christ, inasmuch as we are all one body in him. But the communion of saints with Christ has always been of a spir itual character, as the Apostle teaches when he says: “He that is joined to the Lord is one Spirit.” “Hereby know we, that we dwell in him and he in us, because he hath given us of his Spirit.” “He is the vine; we are the branches.” “He is the Head; we are the members.” “He is the Bridegroom; we with the whole church constitute his Spouse.” (1 Cor. 6:17. 1 John 4:15. John 15:5. Eph. 1:22; 4:15, &c.) Or, the argument may be thus presented: all the saints have the same communion with Christ, those of the Old Testament as well as those of the New; those who have the opportunity of observing the supper, as well as those who have not the privilege. (1 Cor. 10. Eph. 4. Rom. 8.) Neither can we eat Christ in any other way, than the disciples did at the first celebration of this supper. But they ate him spiritually. Therefore we also eat him in a similar manner.

We argue again from this same article: The eating of Christ is the same as his dwelling in us. But this is spiritual. Therefore, the eating of Christ is also spiritual. The major is evident from the fact that we eat Christ, that he may dwell in us, and we in him, and not that he should depart from us as soon as he is eaten. “He that eateth my flesh and drinketh my blood dwelleth in me, and I in him.” (John 6:56.) The minor is proven by this, that Christ’s dwelling in us is the same as that of the Father. “If a man love me he will keep my words; and my Father will love him, and we will come unto him, and make our abode with him.” (John 14:23.) But how does the Father abide or dwell in us? Assuredly by the Holy Spirit. Hence, it is in the same way that Christ abides with us and dwells in us. Here the following passages of Scripture are in point: “Hereby know we that we dwell in him and he in us, because he hath given us of his Spirit.” “That Christ may dwell in your hearts by faith.”""I am the vine, ye are the branches; he that abideth in me and I in him,” &c. (1 John 4:13. Eph. 3:17. John 15:5.)

4. Prom the article of the forgiveness of sins. If Christ be in the bread in a corporal manner, and be given by the hands of the minister, then forgiveness of sins ought to be sought from the hands of God on account of that which is in the bread, and which the minister has in his hand, whether the bread remains at the same time with him or not. For remission of sins for the sake of Christ is most especially to be sought whenever we celebrate the supper. Those who commune ought, therefore, to pray thus: I beseech thee, heavenly Father, that thou wouldst be gracious to me for the sake of this thy Son, who is in this bread, who is handled by the minister, and whom I eat with my mouth. This is that shocking idolatry which is practiced in the Popish mass, which is doubtless so displeasing in the sight of God, that it were better for us to suffer a thousand deaths, than that we should ever be guilty of it. The gospel teaches us, however, that we ought to ask of God the forgiveness of sins, not for the sake of Christ who is in the bread and who is carried in the hands of the minister and eaten with the mouth, but for the sake of him who suffered and died for us, and who is now in heaven at the right hand of God interceding for us. Hence, we thus argue: That which goes to establish the shocking idolatry of the mass, is to be rejected. The corporal presence and oral manducation of Christ in the bread, go to establish the idolatry of the mass. Therefore, they are to be rejected.

6. We may here yet add the arguments drawn from the sacrifice and worship of Christ. Wherever it is evident that Christ is bodily present, whether it be in a visible or invisible manner, there he is to be worshipped by having our thoughts and affections directed to that place. But Christ is not to be thus worshipped in the supper, for we are not to have our thoughts and affections turned to the bread or to the place of the bread. Therefore, he is not present in the bread in a corporal mariner, nor in the place of the bread. The major proposition is too plain to need any proof. The minor is evident from this, that since the ascension of Christ into heaven, we cannot, without being guilty of manifest idolatry, associate divine worship with any particular place or thing, unless God expressly command it, or utter some promise in regard to it; for Christ has plainly taught us that we are now no longer to restrict our devotions to any particular place or thing on earth."The hour cometh, when ye shall neither in this mountain, nor yet at Jerusalem worship the Father. Ye worship, ye know not what; we know what we worship, for salvation is of the Jews. But the hour cometh, and now is, when the true worshippers shall worship the Father in spirit and in truth, for the Father seeketh such to worship him. God is a Spirit, and they that worship him must worship him in spirit and in truth.” (John 4:2125.) And still further; if we are to worship Christ in the supper by having our thoughts and devotions directed to the bread, then the priests who offer sacrifices would have in their own hands that whole sacrifice, by which they offer the Son unto the Father for the purpose of obtaining forgiveness of sins; and so it would be necessary to repeat the crucifixion of Christ.

Obj. But Christ did not command that we should offer, or worship him in the bread, but that we should eat him. Therefore, neither the offering of Christ to the Father, nor the worshipping of him in the bread as the Papists do, can grow out of his corporal presence in the bread.

Ans. Those who thus argue beg the question, for the Scriptures no where affirm that Christ commanded us to eat him in the bread. Then they also shift the question at issue; for the command which we have concerning the worship of Christ is general; “He is the Lord; and worship thou him.” “Let all the angels of God worship him.” (Ps. 45:12. Heb. 1(3.) This general command, without any exception, or expectation of a special precept, should constrain us all to obey and adore Christ in the bread, if it were clearly evident that he was invisibly concealed in it, not less than if we saw him present with our eyes. So Thomas acted properly, when, without waiting for any special command, he worshipped toward the place where he saw Christ’standing, exclaiming: “My Lord, and my God.” (John 20:28.) As long, therefore, as the idea of a corporal presence in the supper prevails, so long will the idolatry of the Papists continue; for the Papists themselves, when they make an offering of Christ in the mass, will not have us to understand this as if Christ were put to death thereby, but merely as an exhibition of Christ, who is present in the bread in a corporal manner and as a seeking arid obtaining the forgiveness of sins for the sake of him whom the priests hold in their hands, and present unto the Father.