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Quod tam grande Sophos clamat tibi turba togata; Non tu, Pomponi; caena diserta tua est. MART. Lib. vi. Ep. xlviii. Resounding plaudits though the crowd have rung Thy treat is eloquent, and not thy tongue. F. Lewis. THE world scarcely affords opportunities of making any observation more frequently, than on false claims to commendation.
In some English cavalry regiments, the custom is for the privates to take only one meal a day, which of course is dinner; and by some curious experiments it has appeared that such a mode of life is the healthiest. The Emperor Pius died in his seventieth year. The immediate occasion of his death was not breakfast nor caena, but something of the kind.
It is that which the Romans call caena dubia; where there is such plenty, yet withal so much diversity, and so good order, that the choice is difficult betwixt one excellency and another; and yet the conclusion, by a due climax, is evermore the best that is, as a conclusion ought to be, ever the most proper for its place.
Kennedy waited for him, and as a great bell began to ring, said 'Pro caena, and conducted him towards the great hall while Malcolm felt much impelled to make himself known, but was conscious that he had not so comported himself towards his cousin at Paris as to deserve much favour from him. A high table was spread in the hall, with the usual appliances befitting princes and nobles.
CENA: so best spelt; some good texts still print caena, but coena is decidedly wrong, being based on the fiction that the Latin borrowed the Greek word κοινη and turned it into coena. SIBI ... SUMPSERAT: Cic. seems to think that Duillius assumed these honors on his own authority. This was probably not the case; they were most likely conferred on him by a vote of the comitia tributa. Cf.
Sect. 16. But, Secondly, As we have seen what is to be thought of worshipping the flesh of Christ, so let us next consider what may be thought of worshipping his flesh in the sacrament; for this was the other head which I proposed. Now, they who worship the flesh of Christ in the sacrament, must either consider it as present in the sacrament, and in that respect to be adored, because of the personal union of it with the word, or else because of the sacramental union of it with the outward sign, which is a respect supervenient to that of the ubiquity of it in the person of the word. First, then, touching the former of those respects, the personal union of the flesh with the word can neither infer the presence of the flesh in the sacrament to those who worthily receive, nor yet can it make anything for the adoration of the flesh. Not the former; for in respect of the ubiquity of the flesh in the person of the word, it is ever and alike present with the communicants, whether they receive worthily or not, and with the bread and wine, whether they be consecrated to be the signs of his body and blood or not. Therefore divines rightly hold praesentiam corporis Christi in caena, non ab ubiquitate, sed
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