God a true, proper, and propitiatory sacrifice for the living and the dead; and that in the most holy sacrifice of the eucharist there is truly, really, and substantially, the body and blood, together with the soul and divinity, of our Lord Jesus Christ; and that there is made a conversion of the whole substance of the bread into the body, and of the whole substance of the wine into the blood, which conversion the Catholic Church calls transubtantiation."

In Den's theology vol. v, p. 276, Maynooth edition, I read, "the word 'body' is received properly and strictly, forasmuch as it is distinguished from the blood; comprehending the flesh, the bones, the nerves, &c.,” (—comprehendens carnem ossa, nervos, &c.)

In the catechism of the Council of Trent, which Dr. Doyle calls "a most authentic exposition of the precepts of the Church, the Mass, and the Sacrament, as they are received by all Catholics," we have the following: "It is also in this place to be explained by the pastors, that there is contained in this sacrament, not only the true body of Christ, and whatever belongs to a true condition of a body, such as bones and nerves, but also a whole Christ."

And lastly, in the Roman Missal I find the following on this subject of the consecration of the Mass:

"If any one shall leave out or change any part of the form of the consecration of the body and blood, and, in the change of the words, such words do not signify the same thing, there is no consecration.

"If the Priest vomit the Eucharist, and the species appear entire, he must piously swallow it again; but if

a nausea prevent him, then let the consecrated species be cautiously separated, and put by in some holy place till they be corrupted, and after, let them be cast into holy ground; but if the species do not appear, the vomit must be burned, and the ashes thrown into holy ground."*

These extracts, which I have selected with honesty and care, will convey to you a tolerably correct idea of those doctrines of Eucharistic transubstantiation against which we protest. From them we deduce the following proposition, to each one of which Roman Catholics are bound to assent, unless indeed they choose to deny their own formularies and creeds, and thus to do what Protestants have done before them.

1. That when the bread and wine are first laid upon the altar, in the celebration of the Holy Eucharist, that is before consecration, they are truly bread and wine, containing all the attributes, elements and constituents of bread and wine.

2. That during that part of the service of the Mass, previous to the utterance of the words of consecration the bread and the wine undergo no change.

3. That until every word of the form "Hoc est enim Corpus meum" is uttered, the bread and the wine remain unchanged.

4. That if there is any defect on the part of the officiating Priest in the enunciation of the verbal form of consecration, the substance of the bread and wine remain unchanged, and the people receive and worship not Christ's body, but bread and wine.

* See note at the end of this Lecture.

5. That as soon as the words are uttered by the Priest, the bread is immediately transformed or converted into the body, the blood, the soul and divinity of the Lord Jesus Christ.

6. That the wine also is converted into the body, the blood, the soul, the divinity of the Lord Jesus Christ.

7. That this change, though real, is not evident to the senses; that the remaining substances taste like bread and wine, smell like bread and wine, feel like bread and wine, retain the same form as bread and wine, and reflect the same colour as bread and wine.

8. That notwithstanding this retention of form, colour, taste and smell, there is no particle of bread or drop of wine remaining upon the altar.

9. That in the wafer or bread, separately, and in the wine contained in the chalice separately and equally, there is contained a whole and perfect Christ; His body with its bones, muscles, nerves, flesh, veins, skin, hair, &c.; His soul with its will, its affections, its desires; His divinity with all its attributes of power, holiness, wisdom and love.

10. That every individual, good or bad, when he receives the holy Eucharist eats and feeds upon the body, the soul, and the divinity of the Lord Jesus Christ.

11. That every particle even the minutest of the consecrated bread, and every drop of the consecrated wine, as thoroughly and properly contain a whole Christ, as all the bread and the wine that may be consecrated by the Priest; that indeed in every such particle, Christ's body, soul and divinity, are as absolutely present as they now are before His Father's throne.

12. That the body of Christ can exist in heaven and in ten thousand places upon earth at the same moment of time, that in each place a whole Christ exists, and yet that there is only one Christ in the Universe.

13. That the body, soul and divinity of the Son of God may be vomited, and under these circumstances must be burned in fire, and the ashes thereof buried.

14. That the body, soul and divinity of Christ may moulder and decay, and so "see corruption."

I am sure you will all feel with me how difficult it is to discuss this matter with such seriousness as shouldever pertain to sacred subjects, and to the house of God. You will see the danger to which one is exposed of treating ironically such propositions as have now been fairly deduced from Catholic authorities. You will see how strong the temptation is to meet them with the argumentum ad absurdum. I shall endeavour, notwithstanding, rigidly to maintain the principle upon which I set out, that of respecting the prejudices and feelings of my Roman Catholic friends.

We protest against the teaching of the Church of Rome on the subject of transubstantiation.

First,-On the authority of the Word of God.

This word expressly declares that Jesus Christ has left the world, that he has gone to the Father, that he sitteth at the right hand of God; and also, that from the moment of his ascension into heaven, to the moment of his second coming in clouds and glory, the Church would have no right to expect his bodily presence in her midst.

Let me remind you of the expressions which occur

in the text. These declare that Jesus Christ has entered into heaven itself, and that he now appeareth in the presence of God for us. Again it is said, "The second time he shall appear without sin, i. e. a sin offering, unto salvation." I refer you also to the twelfth chapter of St. John's Gospel, in the eighth verse of which the Saviour is represented as saying, "For the poor you

have always with you; but me you have not always."

Did Christ mean that his bodily presence would be altogether removed from his disciples, or did he not? If he did, then would his declaration be opposed in toto to the doctrine of transubstantiation; if he did not, his words were vain and meaningless. Let us now examine the eleventh verse of the first Chapter of the Acts of the Apostles: "Ye men of Galilee, why stand you looking up to heaven? This JESUS who is taken up from you into heaven, shall so come as you have seen him going into heaven." And let us in connection with this, look at the twentyfirst verse of the third chapter of the same book: "Whom heaven indeed must receive until the times of the restitution of all things, which God hath spoken by the mouth of his holy prophets from the beginning of the world." Now I ask, can any language be found more explicitly declarative of the Protestant belief, that until Christ comes in his glory the second time, he comes not at all? I speak of his corporeal presence. I will refer you also to a passage which the advocates of transubstantiation often adduce, and which is found in the twenty-sixth verse of the eleventh chapter of first Corinthians: "For as often as you shall eat this bread and