A sophism, dearest Jeremy. We use the words because these early Fathers used them, and have forced our own definitions on them. But should we have chosen these words to express our opinion by, if there had been no controversy on the subject? But the Fathers chose and selected these words as the most obvious and natural. Ib. s. xi. p. 431. It is much insisted upou that it be inquired whether, when we say we believe Christ's body to be really in the Sacrament, we mean 'that body, that flesh, that was born of the Virgin Mary, that was crucified, dead, and buried?' I answer, that I know none else that he had or hath: there is but one body of Christ natural and glorified. This may be true, or at least intelligible, of Christ's humanity or personal identity as [Greek: nóaeton ti], but applied to the phenomenal flesh and blood, it is nonsense. For if every atom of the human frame be changed by succession in eleven or twelve years, the body born of the Virgin could not be the body crucified, much less the body crucified be the body glorified, spiritual and incorruptible. I construe the words of Clement of Alexandria, quoted by Taylor below, [17] literally, and they perfectly express my opinion; namely, that Christ, both in the institution of the Eucharist and in the sixth chapter of John, spoke of his humanity as a 'noumenon,' not of the specific flesh and blood which were its 'phænomena' at the last supper and on the cross. But Jeremy Taylor was a semi-materialist, and though no man better managed the logic of substance and accidents, he seems to have formed no clear metaphysical notion of their actual meaning. Taken notionally, they are mere interchangeable relations, as in concentric circles the outmost circumference is the substance, the other circles its accidents; but if I begin with the second and exclude the first from my thoughts, then this is substance and the interior ones accidents, and so on; but taken really, we mean the complex action of co-agents on our senses, and accident as only an agent acting on us. Thus we say, the beer has turned sour: sour is the accident of the substance beer. But, in fact, a new agent, oxygen, has united itself with other agents in the joint composition, the essence of which new comer is to be sour: at all events, Taylor's construction is a mere assertion, meaning no more than 'in this sense only can I subscribe to the words of Bertram, Jerome, and Clement.'