his substance should be sacramentally present with us in many other places, according to that mode of existence, which, although we can hardly express it in words, we can understand in our thoughts enlightened by faith, to be possible with God, and ought most firmly to believe. For so our forefathers, as many as were in the true Church of Christ, who have spoken of this holy sacrament, have clearly professed, to wit, that our Redeemer instituted this admirable sacrament at His last supper, when, after blessing the bread and wine, he testified in plain and clear words that He gave to them His own body, and His blood: and since these words which have been recorded by the Evangelists, and afterwards repeated by St. Paul, have that proper and most plain signification, according to which they were understood by the Fathers, it is indeed a most disgraceful wickedness, that they should be perverted, by cer

nus aliis (in) locis sacramentaliter præsens sua substantia nobis adsit, ea existendi ratione, quam etsi verbis exprimere vix possumus, possibilem tamen esse Deo, cogitatione per fidem illustrata assequi possumus, et constantissime credere debemus. Ita enim majores nostri omnes, quotquot in vera Christi Ecclesia fuerunt, qui de sanctissimo hoc sacramento disseruerunt, apertissime professi sunt, hoc tam admirabile sacramentum in ultima cœna Redemptorem nostrum instituisse, cum post panis vinique benedictionem, se suum ipsius corpus illis præbere, ac suum sanguinem, disertis et perspicuis verbis testatus est: quæ verba a sanctis Evangelistis commemorata, et a divo Paulo postea repetita, cum propriam illam et apertissimam significationem præ (se) ferant, secundum quam a Patribus intellecta sunt, indignissimum

tain contentious and depraved persons into fanciful and imaginary figures of speech, by which the truth of the flesh and blood of Christ is denied, contrary to the universal sense of the Church; which, as the pillar and ground of the truth, detests as Satanical these fictions invented by impious men, always acknowledging with grateful memory this most especial kindness of Christ.

sane flagitium est, ea a quibusdam contentiosis et pravis hominibus, ad fictitios et imaginarios tropos, quibus veritas carnis et sanguinis Christi negatur, contra universum Ecclesiæ sensum detorqueri; quæ, tamquam columna et firmamentum veritatis, hæc ab impiis hominibus excogitata commenta, velut Satanica, detestata est, grato semper et memore animo præstantissimum hoc Christi beneficium agnoscens.

CHAPTER II.-Of the manner of the Institution of the most holy Sacrament.

Our Saviour, therefore, when about to depart out of this world unto the Father, instituted this sacrament, in which He poured forth the riches of His love towards men, making a remembrance of His miracles, and commanded us by receiving it to honour His memory, and to show forth

Caput II. De ratione Institutionis sanctissimi hujus Sacramenti.

Ergo Salvator noster, discessurus ex hoc mundo ad Patrem, sacramentum hoc instituit, in quo divitias divini sui erga homines amoris velut effudit, memoriam faciens mirabilium suorum, et in illius sumptione colere nos sui memoriam præcepit, suam

His death, until He come to judge the world. But He wished this sacrament to be received as the spiritual food of souls, by which the living may be nourished and comforted by the life of Him who said, "He that eateth me, even he shall live by me;" and as a medicine whereby we may be freed from daily faults, and may be preserved from mortal sins. Moreover, He wished it to be a pledge of our future glory, and perpetual happiness, and so a symbol of that one body of which He is the head, and to which He wished that we, as members, should be united by the strictest ties of faith, hope, and charity, that we might all speak the same thing, and that there might be no divisions amongst us.

que annunciare mortem, donec ipse ad judicandum mundum veniat. Sumi autem voluit sacramentum hoc, tamquam spiritualem animarum cibum, quo alantur et confortentur viventes vita illius, qui dixit, "Qui manducat me, et ipse vivet propter me ;" et tamquam antidotum quo liberemur a culpis quotidianis, et a peccatis mortalibus præservemur. Pignus præterea id esse voluit futuræ nostræ gloriæ, et perpetuæ felicitatis, adeoque symbolum unius illius corporis, cujus ipse caput existit, cuique nos, tamquam membra, arctissima fidei, spei, et charitatis connexione adstrictos esse voluit, ut id ipsum omnes diceremus, nec essent in nobis schismata.

CHAPTER III. Of the Excellency of the holy Eucharist above the other Sacraments.

The most holy Eucharist has this in common with the other sacraments, that it is a symbol of a sacred

thing, and a visible form of invisible grace: but there is this excellency and peculiarity in it, that the other sacraments first have their sanctifying power, when any one uses them: but the Author of holiness is in the Eucharist, before use; for the apostles had not yet received the Eucharist from the hand of the Lord, when yet He truly affirmed that to be His body, which He offered. And the Church of God has ever held this belief, namely, that immediately after consecration, the true body of our Lord, and His true blood, together with His soul and divinity, exist under the appearance of bread and wine; but the body, indeed, under the appearance of bread, and the blood under the appearance of wine, from the force of the words; but the body itself under the appearance of wine, and the blood

Caput III. De Excellentia sanctissimæ Eucharistiæ super

reliqua Sacramenta.

Commune hoc quidem est sanctissimæ Eucharistiæ cum cæteris sacramentis, symbolum esse rei sacræ, et invisibilis gratiæ formam visibilem: verum illud in ea excellens, et singulare reperitur, quod reliqua sacramenta tunc primum sanctificandi vim habent, cum quis illis utitur: at in Eucharistia ipse sanctitatis Auctor ante usum est, nondum enim Eucharistiam de manu Domini apostoli susceperant, cum vere tamen ipse affirmaret corpus suum esse quod præbebat. Et semper hæc fides in Ecclesia Dei fuit, statim post consecrationem verum Domini nostri corpus, verumque ejus sanguinem, sub panis et vini specie, una cum ipsius anima et divinitate existere; sed corpus quidem sub specie panis, et sanguinem sub vini specie, ex vi verborum ; ipsum autem corpus sub specie vini, et sanguinem sub specie

under the appearance of bread, and the soul under both, by the force of that natural connexion and concomitancy, by which the parts of the Lord Christ, who has already risen from the dead, to die no more, are united among themselves: and the divinity moreover, because of the wonderful hypostatical union with the body and soul. Wherefore it is most true that He is contained as much under either appearance as under each. For whole and entire Christ exists under the appearance of bread, and under every particle of that appearance, and the whole under the appearance of wine, and under its particles.

panis, animamque sub utraque, vi naturalis illius connexionis, et concomitantiæ, qua partes Christi Domini, qui jam ex mortuis resurrexit, non amplius moriturus, inter se copulantur: divinitatem porro, propter admirabilem illam ejus cum corpore et anima hypostaticam unionem. Quapropter verissimum est, tantumdem sub alterutra specie, atque sub utraque contineri. Totus enim et integer Christus sub panis specie, et sub quavis ipsius speciei parte, (totus) item sub vini specie, et sub ejus partibus existit.

CHAPTER IV.—Of Transubstantiation.

Since Christ our Redeemer truly said that that which He offered under the appearance of bread was His body; therefore the Church of God has

Caput IV.-De Transubstantiatione.

Quoniam autem Christus, Redemptor noster, corpus suum id quod sub specie panis offerebat, vere esse dixit; ideo persuasum