transubstantiation.” True, he professes to believe in “the real presence;” who can tell, however, but he means nothing more than “a true and real figure?” How now, fathers! whom, pray, will you not make pass for a Calvinist whenever you please, if you are to be allowed the liberty of perverting the most canonical and sacred expressions by the wicked subtilties of your modern equivocations? Who ever thought of using any other terms than those in question, especially in simple discourses of devotion, where no controversies are handled? And yet the love and the reverence in which they hold this sacred mystery, have induced them to give it such a prominence in all their writings, that I defy you, fathers, with all your cunning, to detect in them either the least appearance of ambiguity, or the slightest correspondence with the sentiments of Geneva. Everybody knows, fathers, that the essence of the Genevan heresy consists, as it does according to your own showing, in their believing that Jesus Christ is not contained (_enfermé_), in this sacrament; that it is impossible he can be in many places at once; that he is, properly speaking, only in heaven, and that it is as there alone that he ought to be adored, and not on the altar;[282] that the substance of the bread remains; that the body of Jesus Christ does not enter into the mouth or the stomach; that he can only be eaten by faith, and accordingly wicked men do not eat him at all; and that the mass is not a sacrifice, but an abomination. Let us now hear, then, in what way “Port-Royal is in concert with Geneva.” In the writings of the former we read, to your confusion, the following statement: That “the flesh and blood of Jesus Christ are contained under the species of bread and wine;”[283] that “the Holy of Holies is present in the sanctuary, and that there he ought to be adored;”[284] that “Jesus Christ dwells in the sinners who communicate, by the real and veritable presence of his body in their stomach, although not by the presence of his Spirit in their hearts;”[285] that “the dead ashes of the bodies of the saints derive their principal dignity from that seed of life which they retain from the touch of the immortal and vivifying flesh of Jesus Christ;”[286] that “it is not owing to any natural power, but to the almighty power of God, to whom nothing is impossible, that the body of Jesus Christ is comprehended under the host, and under the smallest portion of every host;”[287] that “the divine virtue is present to produce the effect which the words of consecration signify;”[288] that “Jesus Christ, while he is lowered (_rabaissé_), and hidden upon the altar, is, at the same time, elevated in his glory; that he subsists, of himself and by his own ordinary power, in divers places at the same time—in the midst of the Church triumphant, and in the midst of the Church militant and travelling;”[289] that “the sacramental species remain suspended, and