truth. We have already proved that the body and blood of our Lord are really and truly contained in the Sacrament, to the entire exclusion of the substance of the bread and wine: the accidents cannot inhere in the body and blood of Christ: they must, therefore, contrary to the physical laws, subsist of them selves, inhering in no subject. This has been, at all times, the doctrine of the Catholic Church; and the same authorities by which we have already proved, that the substance of the bread and wine ceases to exist in the Eucharist, go to establish its truth. [1] But it becomes the piety of the faithful, omitting subtle disquisitions, to revere and adore in the simplicity of faith, the majesty of this august Sacrament; and with sentiments of gratitude and admiration, to recognise the wisdom of God in the institution of the holy mysteries, under the species of bread and wine. To eat human flesh, or to drink human blood, is most revolting to human nature, and, therefore, has God in his infinite wisdom, established the administration of the body and blood of Christ, under the forms of bread and wine, the ordinary and agreeable food of man. From its administration under these forms, also flow two other important advantages: it obviates the calumnious reproaches of the unbeliever, to which a manducation of the body and blood of our Lord, under human form, must be exposed; whilst, by receiving him under a form in which he is impervious to the senses, our faith is augmented, "which," as St. Gregory observes, "has no merit in those things, which fall under the jurisdiction of reason." [2] But what has been hitherto said on this subject, demands much prudent precaution in its exposition; and in this the pastor will be guided by the capacity of his hearers, by times and circumstances.
With regard to the salutary effects of this Sacrament, these, because most necessary to be known by all, the pastor will ex pound to all, indiscriminately and without reserve. [3] What we have said at such length on this subject, is to be made known to the faithful, principally with a view to make them sensible of the advantages which flow from its participation, advantages too numerous and important to be expressed in words, and amongst which the pastor must be content to select one or two points for explanation, to show the superabundant graces with which the holy mysteries abound. To this end it will be found conducive, to premise an explanation of the nature and efficacy of the other Sacraments, and then compare the Eucharist to the living fountain, the other Sacraments to so many rivulets. With great truth is the Holy Eucharist called the fountain of all grace, containing as it does, after an admi-
- ↑ Vid. de ameer, dirt. 2, e. No* aalem et Decretal. lib. 1, tit. de Caleb. MB*, c. earn Matt, et D. Th. 3, p. q. 75. a. 3, et q. 77. a. 1.
- ↑ Hom. 26 et q. 75, a. 1.
- ↑ Trid. 13. e. 3. et can. 5. Iiw. lib. 4, c. 14, Cyril lib. 4. in Joan, c, 11 et 14, Chrysost. born. 45, in Joan. D. Thom. 3, p. q. 79.
