any union of the one
with the other: but they demand at least a concomitance, so that these two
substances be received both at the same time. They believe that the
ordinary sense of the words of Jesus Christ on an occasion so important as
that which concerned the expression of his last wishes ought to be
preserved. Thus in order to show that this sense is free from all absurdity
which could make it repugnant to us, they maintain that the philosophic
maxim restricting the existence of, and partaking in, bodies to one place
alone is simply a consequence of the ordinary course of Nature. They make
that no obstacle to the presence, in the ordinary sense of the word, of the
body of our Saviour in such form as may be in keeping with the most
glorified body. They do not resort to a vague diffusion of ubiquity, which
would disperse the body and leave it nowhere in particular; nor do they
admit the multiple-reduplication theory of some Schoolmen, as if to say one
and the same body could be at the same time seated here and standing
elsewhere. In fine, they so express themselves that many consider the
opinion of Calvin, authorized by sundry confessions of faith from the
Churches that have accepted his teaching, to be not so far removed from the
Augsburg Confession as one might think: for he affirmed a partaking in the
substance. The divergence rests perhaps only upon the fact that Calvin
demands true faith in addition to the oral reception of the symbols, and
consequently excludes the unworthy.

19. Thence we see that the dogma of real and substantial participation can
be supported (without resorting to the strange opinions of some Schoolmen)
by a properly understood analogy between _immediate operation_ and
_presence_. Many philosophers have deemed that, even in the order of
Nature, a body may operate from a distance immediately on many remote
bodies at the same time. So do they believe, all the more, that nothing can
prevent divine Omnipotence from causing one body to be present in many
bodies together, since the transition from immediate operation to presence
is but slight, the one perhaps depending upon the other. It is true that
modern philosophers for some time now have denied the immediate natural
operation of one body upon another remote from it, and I confess that I am
of their opinion. Meanwhile remote operation has just been revived in
England by the admirable Mr. Newton, who maintains that it is the nature of
bodies to