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222 THE HISTORY OF HERESIES,
drink of the fruit of the vine," were expressed by our Redeemer
previous to the consecration of the chalice.
21. They object, seventhly, that the doctrine of the Real
Presence cannot be true, for it is opposed to all our senses.
But to this we reply, with the Apostle, that matters of faith
are not manifest to the senses, for "Faith is the evidence
of things that appear not" (Heb. xi, 1). And we have another
text, also, which disposes of this feeble argument :
" The
sensual
man perceivcth not the things that are of the Spirit of God, for
it is foolishness to him" (I. Cor. ii, 14). All this will be answered
more extensively farther on (sec. 3).
ii.
OF TRANSUBSTANTIATION, THAT IS, THE CONVERSION OF THE SUBSTANCE
OF THE BREAD AND OF THE WINE INTO THE SUBSTANCE OF THE
BODY AND BLOOD OF JESUS CHRIST.
22. Luther at first left it as a matter of choice to each
person, either to believe in Transubstantiation or not, but he
changed his opinion afterwards, and in 1522, in the book which
"
he wrote against Henry VIII. , he : says
stantiate my own opinion.
I now wish to transub
I thought it better before to say
nothing about the belief in Transubstantiation, but now I declare,
that if any one holds this doctrine, he is an impious blas
phemer" (1), and he concludes by saying, that in the Eucharist,
along with the body and blood of Christ, remains the substance of
the bread and wine :
"
that the body of Christ is in the bread,
with the bread, and under the bread, just as fire is in a red-hot
iron." He, therefore, called the Real Presence
"
Impanation,"
or
"
Consubstantiation," that is, the association of the substance
of bread and wine with the substance of the body and blood of
Jesus Christ.
23. The Council of Trent, however, teaches, that the whole
substance of the bread and wine is changed into the bodv and
(I) Luther, lib. con. Reg. Angliac.