Such, fathers, is the mysterious and divine reason of this most divine mystery. This it is that fills us with abhorrence at the Calvinists, who would reduce us to the condition of the Jews; and this it is that makes us aspire to the glory of the beatified, where we shall be introduced to the full and eternal enjoyment of Jesus Christ. From hence you must see that there are several points of difference between the manner in which he communicates himself to Christians and to the blessed; and that, amongst others, he is in this world received by the mouth, and not so in heaven; but that they all depend solely on the distinction between our state of faith and their state of immediate vision. And this is precisely, fathers, what M. Arnauld has expressed, with great plainness, in the following terms: “There can be no other difference between the purity of those who receive Jesus Christ in the eucharist and that of the blessed, than what exists between faith and the open vision of God, upon which alone depends the different manner in which he is eaten upon earth and in heaven.” You were bound in duty, fathers, to have revered in these words the sacred truths they express, instead of wresting them for the purpose of detecting an heretical meaning which they never contained, nor could possibly contain, namely, that Jesus Christ is eaten by faith only, and not by the mouth; the malicious perversion of your Fathers Annat and Meynier, which forms the capital count of their indictment. Conscious, however, of the wretched deficiency of your proofs, you have had recourse to a new artifice, which is nothing less than to falsify the Council of Trent, in order to convict M. Arnauld of nonconformity with it; so vast is your store of methods for making people heretics. This feat has been achieved by Father Meynier, in fifty different places of his book, and about eight or ten times in the space of a single page (the 54th), wherein he insists that to speak like a true Catholic, it is not enough to say, “I believe that Jesus Christ is really present in the eucharist,” but we must say, “I believe, _with the council_, that he is present by a true _local presence_, or locally.” And in proof of this, he cites the council, session xiii., canon 3d, canon 4th, and canon 6th. Who would not suppose, upon seeing the term _local presence_ quoted from three canons of a universal council, that the phrase was actually to be found in them? This might have served your turn very well, before the appearance of my fifteenth letter; but as matters now stand, fathers, the trick has become too stale for us. We go our way and consult the council, and discover only that you are falsifiers. Such terms as _local presence_, _locally_, and _locality_, never existed in the passages to which you refer; and let me tell you further, they are not to be found in any other canon of that council, nor in any other previous council, nor in any father of the Church.