49. . . what Augustine said on
Psalm 33 was cited: when he distributed the sacrament to the apostles at the
Last Supper, Christ carried himself in his own hands. We do not deny this, for
what prevents Christ from carrying his body in his own hands, if by body you understand
the sacrament of his body? Also, at the end of that passage Augustine adds: “In
a certain” [quodammodo] as if to say he does not simply carry, but in the short
of manner we are describing just now.
They oppose us with the same Augustine
in book 4 of On the Trinity, bread is given this visible form by men’s
hands, but it cannot be made into so eminent a sacrament without the invisible operation
of the Holy Spirit. It is a great wonder why they do not acknowledge nay other
work of the Holy Spirit in this sacrament except transubstantiation. When one
hears the name of the Holy Spirit’s work in this sacrament, immediately they
infer transubstantiation. Yet these symbols cannot be brought or changed to the
state and condition of sacraments without the divine operation—the Lord’s
institution, the sacred words and the power of the Holy Spirit. For these holy
things no longer strike our minds in an ordinary and common way, but by an
effectual and most vehement force of the Spirit. And by the strength and work
of the same Holy Spirit our minds and spirits are moved to grasp the sacramental
reality.
Now on Psalm 98 where it says, “Worship
his footstool” (Paraphrase of Augustine, En. in Ps. 98.9 [PL 36.1264]),
Augustine enquires that that [istud] footstool is, and finds it stated in Scripture:
“The earth is his footstool.” He continues: “But how can we worship the earth?
It is not written, you shall worship the Lord your God and him only shall you
serve? And is it not commanded that we should not worship things in heaven or
above the earth, or in the waters, or under the earth?” Then he adds that there
is a kind of earth which can and should be adored properly, for he says “the Son
of God assumed human nature, that is, the flesh of a virgin, which is called
earth in Scripture because our body is taken from the earth. It is clear that
Christ’s flesh should be worshipped, for when he presented it for eating, none
ate without first worshipping.” These words of Augustine cannot be held against
us, because we agree that the flesh of Christ should be adored on account of
the union it has with the divine nature. What is at issues here is not whether
it should be worshipped but whether it lies under accidents.
They say that it would be idolatry
if it were not there in the sacrament, but only bread. We reply to this that
they run as great a risk, for they should remove accidents in case they are
worshipped, and should transubstantiate the cup. In the sacrament, however, we
distinguish symbols from realities, and give some honor to the symbols, namely
that they should be handled properly and not be despised, for once dedicated to
God they are holy things. As for the things signified, the body and blood of
Christ, we grant that they should be readily and joyfully worshipped. For
Augustine says here, “we do not sin in worshipping the flesh of Christ, but we
sin in not worshipping.” Meanwhile he reminds us not to cleave to Christ’s
flesh but to be lifted up in mind to the divine nature, to which it is joined by
an unbreakable bond; otherwise “The flesh profits nothing, but the spirit gives
life.” Here you may note that Augustine takes this saying of the Savior in John
6 to refer to the flesh of Christ, not to carnal understanding which some
desire.
50. As to adoration, I will sum up
in a few words, repeating what I have said elsewhere in the exposition of the
letter to the Corinthians. It consists of invocation, confession which is twofold,
of heart and mouth, and thanksgiving. They are due both to God and to Christ,
wherever they reveal themselves to us. This happens in three ways. First, when
by the internal word and the power of the divine Spirit any strong thoughts
arise in our minds about God and Christ, worship follows because we confess or
invoke or give thanks. Sometimes they declare themselves to us through outward
words, when we read the Scriptures or hear godly sermons; then we are often stirred
up to invocation or other things that belong to divine service. Finally, Christ
and God sometimes reveals himself by outward signs, as on Mount Sinai. To
Isaiah it was under the form of a king sitting on his royal throne, in the ark
of the covenant, or in the sacraments; there also adoration is given. But just
as Augustine warned us not to settle on the flesh but to go on to the godhead,
so here concerning worship I advise us when receiving the Eucharist not to
stick with symbols but to spirit and truth to adore Christ sitting in heaven at
the Father’s right hand. I say this because the error of transubstantiation is
so large and firm that the simpler folk do not understand; therefore I consider
it profitable to abstain from outward adoration, namely prostration or
kneeling, until they can be instructed. Inward worship may be used without
risk, nor would the outward be evil in itself. For many kneel and worship
devoutly when they hear those words of the Gospel, “And the word became flesh,”
yet the words themselves are not said to be worshipped, but rather their
signification. Why could not the same be done here, in such a way that the
symbols are not adored, but what is signified through them? Nevertheless at
present, for the reason noted above, outward worship is perhaps not opportune
unless frequent mention of these things is made in sermons. (Peter Martyr
Vermigli, “Treatise on the Sacrament of the Eucharist,” in The Oxford
Treatise and Disputation on the Eucharist [trans. Joseph C. McLelland; The
Peter Martyr Library 7; Moscow, Idaho: The Davenant Press, 2018], 85-87)
