“Would that one were not compelled to think that many sought rather to forget themselves, than to examine themselves; to hide themselves from themselves ; to put away their sins for a day or two, in order to resume them as before; as though the wedding-garment which God requires, might be laid aside, as soon as the Feast was over; or as if this unwilling abstinence of a few days from some besetting sin were the clothing of " the new man, which after God is created in righteousness and true holiness."

I would then, once more, my younger brethren, set before you the doctrine of the Holy Eucharist on both sides. And this, both because some, looking for too much clearness in their intellectual conception of Divine mysteries, are tempted to undue speculation in defining the mode of the Sacred Presence of our Lord; and others, practically, can hardly be thought to believe any real Presence at all; else they would not approach, as they do, so unrepenting and so careless. ...

“And so, as to the Holy Eucharist, men can conceive that the elements after consecration are only what they seem and what they were before, not the vehicle of an Unseen Presence; or, again, they can imagine that they are nothing but an outward show, and that the Body of Christ alone is present; they can forget either the Unseen Presence or the visible Justice, but without any change in the soul, such as in this life is wrought by the Grace of God, amid the patient endurance of suffering for the love of God, or in penitential sorrow. I instanced this, because I have known persons desirous to believe the doctrine, as giving them better hope of being saved."