agreeing or not with our previous reasonings, we are bound to yield unequivocal and cordial subjection.

It is obvious, however, that in attempting to ascertain the sense of Scripture, we are not to confine our attention to any individual passage, but regard the general scope and tenor of sacred truth. In order to the elucidation of insulated texts, we must consider not only their connection, but the analogy of Scripture; and examine how far the interpretation accords with other parts of Revelation. We are also at perfect liberty to avail ourselves of the assistance to be derived from the knowledge of language in general, of foreign and ancient customs, and of peculiar modes of speech, for the purpose of arriving at the genuine sense of particular passages. fact, the same principles of rational interpretation, which are applied to the language of other ancient authors, should be applied to the interpretation of scriptural discoveries. If the Al

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mighty has revealed his will to mortals, in the form of a written testimony, we are persuaded that the language of that testimony must be intelligible, and the sense of that language must be ascertained by the ordinary methods of explanation.

In applying these general remarks to the subjects before us, there is only one question which deserves our notice. "Is the doctrine of the Roman Catholic Church respecting Transubstantiation and the Sacrifice of the Mass, supported by the rational interpretation of Scripture?" To enter into the force of this question, I shall present to you, a statement of that doctrine, in reference to the former of these subjects, as it is set forth in the canons and decrees of the Council of Trent,

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and as it is explained by a writer of high authority in their communion.

"Since Christ our Redeemer has truly said that "that was his own body, which he offered under "the appearance of bread; it has therefore been 'always believed in the Church of God, and it is "now again declared by this holy council-that by the consecration of the bread and wine, "there is effected, a conversion of the whole sub"stance of the bread, into the substance of the

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body of Christ our Lord, and of the whole "substance of the wine, into the substance of his "blood: which conversion is fitly and properly "termed, by the holy Catholic Church, Transub"stantiation."*

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If any one shall deny that in the most holy sacrament of the Eucharist, there are contained, truly, really, and substantially the body and "blood, together with the soul and divinity of "our Lord Jesus Christ, and therefore the whole "Christ; or say that he is in it only as in a sign, "or figure, or by his influence, he is accursed!

"If any one shall say that in the sacrament of "the Eucharist, the substance of the bread and "wine remains together with the body and blood "of our Lord Jesus Christ,† and shall deny the

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wonderful and singular conversion of the whole "substance of the bread into his body, and the

*"De Transubstantiatione. Quoniam autem Christus Redemptor noster, corpus suum id, quod sub specie panis offerebat, vere esse dixit; ideo persuasum semper in ecclesia Dei fuit, idque tunc denuo, sancta hæc synodus declarat, per consecrationem panis et vini conversionem fieri totius substantiæ panis in substantiam corporis Christi domini nostri, et totius substantiæ vini, in substantiam sanguinis ejus: quæ conversio convenienter et proprie a saucta Catholica ecclesia Transubstantiatio est appellata. Concil. Trid. Sess. xiii. Cap. iv.

This is the Consubstantiation of the Lutheran Church.

"whole substance of the wine into his blood, the appearances only of bread and wine remaining, "which conversion the Catholic Church, most "properly terms Transubstantiation he is ac"cursed!

"If any one shall deny, that in the adorable "sacrament of the Eucharist, a separation being "made, the whole Christ is contained in each "element or species, in the separate parts of each "element or species, he is accursed!"*

If I had not produced the high authority of a General Council, on this mysterious process of conversion, and given you the sentiments of the Roman Church, in the language of its own canonical declarations, you might have imagined, that I was endeavouring to amuse you with a specimen of human credulity, the most marvellous of any on record in the history of human folly. It is believed that by the act of consecration in the sacrament of the Eucharist, the element of bread and wine, are actually, really, and substantially converted into the actual, real, substantial body and blood, soul and divinity, of our adorable Redeemer that identical body that suffered, ago

* Ibid. "Canon I. Si quis negaverit in sanctissimæ Eucharistiæ sacramento contineri vere, realiter et substantialiter corpus et sanguinem una cum anima et divinitate Domini nostri Jesu Christi, ac proinde totum Christum ; sed dixerit tantummodo esse in eo ut in signo, vel figura, aut virtute; anathema sit."

"Canon II. Si quis dixerit in sacrosancto Eucharistiæ sacramento remanere substantiam panis et vini una cum corpore et sanguine Domini nostri Jesu Christi, negaveritque mirabilem illain et singularem conversionem totius substantiæ panis in corpus, et totius substantiæ, vini in sanguinem, manentibus dumtaxat spe ciebus panis et vini: quam quidem conversionem Catholica ecclesia aptissima Transubstantiationem appellat; anathema sit.” "Canon III. Si quis negaverit in venerabile sacramento Eucharistiæ, sub una quaque specie, sub singulis cujusque speciei partibus, separatione facta, totum Christum contineri; anathema sit." Concil. Trid. Sess. xiii. Cap. 8.)

nised and died on the cross-that identical body that is now glorified at the right hand of the Father! It is further believed that each of these consecrated elements, becomes also separately and individually, the body and the blood of our Lord Jesus Christ: so that the whole of Christ

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body-soul and divinity," is contained in the bread separately, and in the wine separately; and that therefore, this bread and wine, become separately entitled to all the expressions of outward homage and adoration, whether preserved in the Church, or exhibited in processions for the edification of the multitude!

But let us examine still further, this mystery of mysteries. It is believed that the conversion takes place, though no visible or sensible change be effected in the appearances and properties of the consecrated elements. As the Eucharist is observed in thousands of places at the same time, it is believed that in each place, the body, soul, and divinity of Jesus Christ are received by the communicants; that therefore the body of Christ is at the same instant of time, in a thousand different places! There is something so indescribably prodigious and absurd in all this, that it is difficult to frame a serious argument in its refutation. It so directly outrages all probability and common sense, and is so monstrously repugnant to the first principles of reasoning, and the ordinary laws of credibility, that the fact of its reception can be accounted for only on the admission, that whatever the Church of Rome declares on any subject of faith or duty is by that declaration alone, entitled to our implicit and unresisting subjection.

This process of Transubstantiation is always represented by the advocates of its authority, as a miracle and a mystery; and is defended on the assumed ground of its analogy to other mysteries

of revelation. As it is proper you should know all that can be said in its defence and explanation, I shall cite the cautious language of Gother on this subject.

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"The papist truly represented believes it abo"minable to commit any kind of idolatry; and "most damnable to worship or adore a breaden god, or to give divine honour to the elements "of bread and wine. He worships only one God, "who made heaven and earth, and his only Son Jesus Christ our Redeemer! who, being in all things equal to his father, in truth and omnipo"tency, he believes, made his words good, pronounced at his last supper; really giving his body "and blood to his Apostles; the substance of "bread and wine being by his powerful words "changed into his own body and blood, the species "or appearance of the bread and wine remaining as before. The same he believes of the most holy "Sacrament of the Eucharist, consecrated now by priests; that it really contains the body of "Christ, which was delivered for us; and his blood, which was shed for the remission of sins; "which being there united with the divinity, he "confesses the whole Christ to be present. And "him he adores and acknowledges his Redeemer, " and not any bread or wine. And for the believing of this mystery, he does not at all think it "meet for any Christian to appeal from Christ's "word to his own senses or reason, for the ex"amining the truth of what he said, but rather to "submit his senses and reason to Christ's words "in the obsequiousness of faith: and that being "the son of Abraham, it is more becoming him "to believe as Abraham did, promptly, with a "faith superior to all sense or reason, and whither "these could never lead him. With this faith it "is he believes every mystery of his religion,