subsist extraordinarily, without being upheld by any subject; and that the body of Jesus Christ is also suspended under the species, and that it does not depend upon these, as substances depend upon accidents;”[290] that “the substance of the bread is changed, the immutable accidents remaining the same;”[291] that “Jesus Christ reposes in the eucharist with the same glory that he has in heaven;”[292] that “his glorious humanity resides in the tabernacles of the Church, under the species of bread, which forms its visible covering; and that, knowing the grossness of our natures, he conducts us to the adoration of his divinity, which is present in all places, by the adoring of his humanity, which is present in a particular place;”[293] that “we receive the body of Jesus Christ upon the tongue, which is sanctified by its divine touch;”[294] “that it enters into the mouth of the priest;”[295] that “although Jesus Christ has made himself accessible in the holy sacrament, by an act of his love and graciousness, he preserves, nevertheless, in that ordinance, his inaccessibility, as an inseparable condition of his divine nature; because, although the body alone and the blood alone are there, by virtue of the words _vi verborum_, as the schoolmen say, his whole divinity may, notwithstanding, be there also, as well as his whole humanity, by a necessary conjunction.”[296] In fine, that “the eucharist is at the same time sacrament and sacrifice;”[297] and that “although this sacrifice is a commemoration of that of the cross, yet there is this difference between them, that the sacrifice of the mass is offered for the Church only, and for the faithful in her communion; whereas that of the cross has been offered for all the world, as the Scripture testifies.”[298]