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Albertinus de Eucharistiâ, lib.1, cap. 30, p. 209, enumerates 2 popes, Innocent 3, and Pius 2.; 4 cardinals, Bonaventure, D'Alliaco, Cusan, and Cajetan; 2 archbishops, Richardus Armachanus and Guererius Granatensis; 5 bishops, Stephanus Eduensis, Durandus Mirnatensis, Gulielmus Altisiodorensis, Lindanus Ruremondensis, and Jansenius Gandavensis; doctors and professors of divinity, Alexander Alensis, Ricardus de Media Villa, Johannes Gerson, Johannes de Ragusio, Gabriel Biel, Thomas Waldensis, Jo. Maria, Verratus, Tilmannus Sigebergensis, Astesanus, Conradus, Johannes Ferus, Conradus Sasgerus, Joh. Hesselius, Ricardus Tapperus, Palatius, and Rigaltius. In fine, 2 popes, 4 cardinals, 2 archbishops, 5 bishops, 19 doctors-Iu all, 32.

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A Protestant. But these names will enable persons who have access to college libraries to verify the fact by consulting the originals.

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On the real Presence of our Lord Jesus Christ in the most Holy Sacrament of the Eucharist. In the first place the holy council openly and simply professes, that after the consecration of the bread and wine, our Lord Jesus Christ, true God and man, is truly, really, and substantially contained in the sweet and holy sacrament of the Eucharist under the forms of those sensible things. For these things are not repugnant to each other, that our Saviour always sitteth at the right hand of our Father in heaven according to his natural mode of existence, and that, nevertheless, he is sacramentally present with us in his substance in many places, in that mode of existence, which although we cannot verbally express it, we may notwithstanding conceive, and ought constantly to believe, our thoughts being enlightened by faith, to be possible with God.

Sacrosancti et Ecumenici Concilii Tridentini, &c.

Sessio 12. De Eucharistia.

Caput 1.

De reali Præsentia Domini Nostri Jesu Christi in SS. Eucharistiæ Sacramento.

Principio docet sancta synodus et apertè ac simpliciter profitetur, in almo sancto Eucharistiæ Sacramento, post panis et vini consecrationem, Dominum nostrum Jesum Christum, verum Deum atque hominem, verè, realiter, ac substantialiter, sub specie illarum rerum sensibilium contineri. Nec enim hæc inter se pugnant, ut ipse Salvator noster semper ad dexteram Patris in cælis assideat, juxta modum existendi naturalem; et ut in multis nihilominus locis sacramentaliter præsens suâ substantiâ nobis adsit, eâ existendi ratione, quam etsi verbis exprimere vix possumus, possibilem tamen esse Deo, cogitatione per fidem illustratâ, assequi possumus, et constantissimè credere debemus.

Catechism of the Council of Trent, printed at Venice, 1582.-De Sac. Euch. p. 241.

But now the pastors must here explain, that not only the true body of Christ, and whatever appertains to the true mode of existence of a body, as the bones and nerves, but also that entire Christ is contained in this sacrament. On the Sacrament of the Eucharist.*

Tam vero in hoc loco a pastoribus explicandum est, non solum verum Christi corpus, et quidquid ad veram corporis rationem pertinet, veluti ossa et nervos, sed etiam totum Christum in hoc sacramento contineri.

The priests have recently made a translation into English of this catechism, in which the expression "bones and nerves" is omitted.

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Cardinal Cajetan, in Th. p. 3, Cajet. in Th. p. 3, q. 75, art. 1.*

q. 75, art. 1.

There does not appear out of the gospel any thing to compel us

Non apparet ex evangelio coactivum aliquod ad intelligendum

The above quotations from Scotus, Biel, Occham, Cardinal Cameracensis, Cardinal Roffensis, and Cardinal Cajetan, have been extracted from Bishop Cozens' Work, and I have had no opportunity of verifying them. Hence in corroboration of them Í have appended the testimony of Bellarmine.

to understand these words literally, namely, "This is my body," and truly that presence in the Sacrament, which the church holds, cannot be proved by these words of Christ, unaided by the declaration of the church.

hæc verba propriè, nempe, "Hoc est corpus meum :" imo præsentia illa in sacramento, quam tenet ecclesia, ex his verbis Christi non potest demonstrari, nisi etiam accesserit ecclesiæ declaratio.

Bellarmine on the Eucharist, book 3, c. 23.

For Scotus in 4, dist. 2, qu. 3. Whom Cameracensis follows, says three things. He says, secondly, that there is no passage in Scripture so express, as to compel the admission of transubstantiation without the declaration of the church. And this is not wholly improbable; for although the Scripture above cited seems to us sufficiently clear to convince any man who is not selfwilled, yet whether this be so may well be doubted, seeing that the most learned and keensighted men, such as more particularly was Scotus, think differently.

The extracts from the fathers, which are opposed to transubstantiation, are to be found in Part II.

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Bede's Comment on 3rd Psalm.

He gave to his disciples at the supper the figure of his most holy body and blood.

Beda Comm. in. 3 Psal. Dedit in cœna discipulis figuram sacrosancti corporis et sanguinis sui.

The following opinion of the fathers of the council of Constantinople assembled under Constantine and Leo in the eighth century, and consisting of 338 prelates, which condemned images, will be read with interest by Protestants. The deacon Epiphanius read the acts of this council aloud in the second council of Nice, where they were condemned.

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Bishop Cosin says of Johannes Erigena, an. Dom. 860. John Erigena our countryman, (whom King Alfred appointed as preceptor to himself and his children, and sent to adorn the newly-established academy of Oxford, when he was in Gaul, where he was most welcome to King Charles the Bald, in a book on the body and blood of the Lord, set forth a similar doctrine, and proved it by the clearest Scripture, and the testimony of the ancient fathers: which book was condemned 200 years afterwards by Pope Leo 9. -Lanf. in Ber. (Historia Transubst. Papalis, by John Cosin, Bishop of Durham.)

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* EεBoμεrol. The words, ex nobis ex toto massam assumens, are omitted as interrupting the sense.

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