is a Hebraism for 'this death which the body is.' For matter itself is but
spiritus in coagulo,
and organized matter the coagulum in the act of being restored; it is then repotentiating. Stop its self-destruction as matter, and you stop its self-reproduction as a vital organ. In short, Taylor seems to fall into the very fault he reproves in Bellarmine, and with this additional evil, that his reasoning looks more like tricking or explaining away a mystery. For wherein does the Sacrament of the Eucharist differ from that of Baptism, nay, even of grace before meat, when performed fervently and in faith? Here too Christ is present in the hearts of the faithful by blessing and grace. I see at present no other way of interpreting the text so as not to make the Sacrament a mere arbitrary
memento,
but by an implied negative. In propriety, the word is confined to no portion of corporality in particular. "This (the bread and wine) are as truly my flesh and blood as the
phænomena
which you now behold and name as such."
Ib.
s. ix. p. 429.
From this paragraph I conclude, though not without some perplexity, that by 'the body and blood verily and indeed taken,' we are not to understand body and blood in their limited sense, as contradistinguished from the soul or Godhead of Christ, but as a