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foundation of the whole system of the world,"—it most distinctly depapal supremacy—then I do say it clares, that our Lord Jesus Christ is time that we should have done is not any longer present corporeally. with secondary and contradictory You observe, therefore, that the testimony, and have recourse to the position which I am ready to prove first-rate and only harmonious source, to you, is that our Lord is not cor-the ORACLES OF THE LIVING God. poreally in the midst of us. The I say it is time that we should have first passage which I shall quote is done with writers who constitute contained in Acts iii. 21:-"Whom together but a nose of wax, that may the heaven must receive until the be turned and twisted to every and times of the restitution of all things, any side that a skilful controver- whicho God hath spoken by the sialist pleases; and that we should go mouth of all his holy prophets since to those pure fountains which both the world began.” Whenever my of us acknowledge to be the inspira- I learned antagonist may wish it, my tion of the Almighty, to those words rev. friend behind me will read from which the Holy Ghost teacheth, and the Douay Bible, for in both the not to the words which man's wisdom versions these passages are substanteacheth.
tially if not verbatim the same. Having shown you the conflict. This passage says, that the heavens ing sentiments of the fathers- inust receive our Lord “ until the having explained to you the doc- times of the restitution of all things;" trine of the Church of Rome in but, according to the Church of reference to Transubstantiation, I Rome, he leaves heaven, and, body have now to observe that this doc- and blood, soul and divinity, bones trine involves first the following and nerves, appears upon the altar, important and momentous position: after the priest has pronounced the - If Transubstantiation be true, words, “ lloc est enim corpus meum." then observe, last Sunday, our Lord's Again (Matt. xxvi. 11), “Ye have the soul and divinity, body and blood, poor always with you, but me ye bones and nerres, were on every have not always.” Observe, the altar and every chapel of the Church reference was here made to an of Rome; or, in other words, last act of beneficence. We read that, Sunday our Lord was corporeally “ When the disciples saw it they and substantially present on the ten were indignant, saying, To what pur. thousand altars of the Church of pose is this waste:” Jesus anRome; and again at the Mass, cele- swered, “ Ye have the poor always brated this morning in any chapel with you, but me ye have not of the Roman Catholic Church, our always.” But if Christ was to be Lord Jesus was present on the altar, corporeally in the midst of his peosoul and divinity, body and blood, ple, then his disciples would have BONES and NERVES,-all, in fact, said, “ We have thee always with that is required to constitute a true us ;" whereas our Lord said, No, body. This is the first position in-" me ye have not always :" that is volved in this tenet. I shall pro- to say, he is not always corporeally cecd, therefore, to show, at the very present with his Church. Again, I outset of my remarks, that the Word refer you to 2 Cor. v. 16: “Whereof God most distinctly declares, that fore henceforth know we no man while our Lord is spiritually present after the flesh: yea, though we ::!1 his Church,-“Lo! I am with hare known Christ after the flesh,
'ways, even unto the end of yet now henceforth know we him no more after the flesh.” “ Hence- 1 of Trent ought to be cast " to the forth," says the apostle, “we know moles and to the bats." I say, “Let him no more after the flesh.” God be true, but every man a liar." Though we have known him after Again, I quote another passage, the flesh, that is, though we have demonstrative of the untruthfulpersonally seen him, and gazedness of Transubstantiation, Matt. on that countenance which was xxiv. 26: “ Wherefore if they “more marred than any man's,” shall say unto you, Behold, he is in and beheld those tears which rolled the desert; go not forth: Behold, he down his cheeks, yet nouo "we know is in the secret chambers, believe him no more after the flesh;" and, it not." Now the Greek word here therefore, if Transubstantiation be rendered “ secret chambers," decorrect, the apostle must be wrong ; notes literally “ boxes, cupboards, but both sides adroit that the apo- corners," &c. The Gospel says, “If stle must be indubitably right, and they shall say unto you, Behold, he therefore the inference must be, is in the secret chambers,” or the that the Church of Rome is neces- corners, or pixes, or cupboards, ye sarily and fatally wrong.
“ are not to believe it.” Is it not, My next quotation is taken from then, infatuation and folly to teach the epistle to the Colossians, that our Lord is present in the conch. i. ver. 1 : “If ye then be risen secrated wafer; that he is put into with Christ, seek those things which a pix, and carried about, and preare above, where Christ sittelh at the sented to the adoration of the peoright hand of God.” Now, observe, ple for worship? which the Church here is the statement most distinctly of Rome herself owns to be the and plainly announced, that our worship of Latria, the supreme wor. Lord'“ sitteth at the right hand ship given to God. This, then, is of God;" but the Church of Rome my first position. Whenever my says, according to canons of the antagonist shall bring forward his Council of Trent, according to the arguments, I shall be prepared, in creed of Pope Pius the 4th, according the strength of God, and by the aid to the Catechism of the Council of of his Holy Spirit, to reply to them. Trent, that our Lord is substantially Transubstantiation will be placed beand corporeally present, to the whole fore you in the course of this importextent which I have repeatedly ant discussion, and then, if the wafer stated, upon every altar, at every “be God, then you are to worship it.” chapel, and at every cathedral of the I use the words in a figurative sense, Roman Catholic Church. Now, and add, “If the Lord be God, then then, the Scriptures say, “He sitteth follow him; but if Baal, then follow at the right hand of God”-bodily, at him.” If Protestantism have truth the right hand of God. The Church on its side, it is, my friends, at the of Rome says, he is upon the altar peril of your precious and immortal when the priest has said, “Hoc enim souls that you reject it; but if the est corpus meum." I ask, then, whe- Roman Catholic Church have truth ther I am to believe the one or the on her side, then it is equally at the other? for I maintain, that if the peril of your immortal souls that canons of the Council of Trent be you reject it. true, the Word of God must be un- I say, the matter now before us is true; but, on the other hand, if the to be fairly, fully, and impartilhar Word of God be truth, then I main- discussed. I am, therefore, 1 tain that the canons of the Council to demonstrate that the ]
the Church of Rome is no sacred pointedly declare that our Lord “ is position-a position not warranted not here;" but that “he is risen;" by the word of the living God. My and, if risen corporeally, that he is Roman Catholic antagonist will necessarily not here corporeally. reply, “Very true; but may not the The next quotation is from the body of Christ be in many places at Gospel of St. Luke, xxiv. 39 ; once; so that while that body is, in “ Behold my hands and my feet, a sense, now 'seated at the right that it is I myself: handle me and hand of God,' may it not also be see; for a spirit hath not flesh and strictly true that it is also to be bones, as ye see me have.” Now found upon the altars of the Roman to what did our Lord appeal? He Catholic Church ?” Now, in the says, see me with your eyes, behold first place, this destroys the nature me and see, that a spirit hath not of a true body. Is it not the cha- flesh and bones as ye see me have ; racteristic of our blessed Redeemer but the Church of Rome says, that that “ in all things it behoved him his BONES are present on the altar of to be made like unto his brethren;" every chapel in the Roman Catholic that is, in every peculiarity and fea- Church ; yet our Lord delares, that ture, and characteristic of real huma- unless ye see his wounds, unless ye nity, "sin only excepted," of which behold his flesh, ye do not behold he was clearly and utterly void; yet his bodily presence, and, therefore, in all other points, observe, it be- he is not bodily and substantially came a necessary characteristic of present on the altar. The host that our blessed Lord that he should be the priest holds has neither hands “like unto his brethren.” Now, if nor feet, nor (I use the words of the that be the case, he cannot be cor- Roman Church) bones, nor nerves, poreally here and be corporeally at nor body, nor blood ; ergo, it is not London, and at Edinburgh, and at the bodily presence of our Lord Paris, all at the same instant. It is Jesus Christ. I quote another pas. a necessary characteristic of a true sage from St. John, xx. 27: “Then body to be only present, as far as saith he to Thomas, Reach hither thy we know, in one spot at once. finger and behold my hands, and
To show you that this is not a reach hither thy hand and thrust it mere idea of my own, I will quote into my side, and be not faithless, from the sacred penman these words but believing." Now, observe, our (Matthew xxviii. 5, 6): -“ And Lord, after his resurrection, retained the angel answered and said unto upon his body the marks of the the women, Fear not ye; for I nails on his sacred hands and of know that ye seek Jesus, who was the thorns about his once bleeding crucified. He is not here; for he brows, and of the spear that is risen, as he said.” The words wounded his holy side.. And, obare substantially the same in the serve, when Thomas doubted that Douay Bible. Now observe what he was present—thought that Christ is admitted in this? The angel had not risen, and that he was not most distinctly said, “He is not bodily present among them, what here;" why? because “he is risen.” | did our Lord say ? Our Lord put What, then, is the inference? That it to the test in this most decisive he cannot be here bodily, and yet manner, --" Handle me and see ; risen, and bodily at the right hand thrust thy hand into my side, believe of God at one and the same mo- the marks of the nails, and see that ment. The Scriptures plainly and it is I myself.” Now, if you take the wafer on the altar of the Church | express declaration that our Lord, of Rome, has that any trace of the when he cometh to us in his bodily Founds ? Has that any features presence, he comes like the lightdemonstrative of the characteristics ning that streams amidst splendour of a natural body? If I speak to and amidst beauty from the east it, vill it reply? If I ask it a ques- even unto the west. And there. tion, will it say, “Handle me, and fore, my learned adversary will be see, and believe; that a spirit has prepared to show, that when the not flesh and bones » What then priest has pronounced the words of must be the inference, if we take consecration, our Lord comes down the crileria of our Lord's presence upon the altar amid the coruscaas given in the Gospels—if we take tions and the glory wherewith the the plain and explicit testimony of lightning shines and buries itself in sacred writ? The inference must be, the far distant west. But since that our Lord is not present in his we know that we behold no such body and blood, soul and divinity, rays or splendour accompanying the osia el nervos-bones and nerves - assumed bodily presence of Christ on the altars of the Roman Catholic on the altar of the Church of Rome, Church.
we justly infer that he is not bodily, I know my friend will fashion substantially, and corporeally there. most ingenious and subtle dis- / I quote the Acts of the Apostles, criminations about the existence i. 10, 11: “And whilst they (the of species and accidents; but, re-apostles) looked stedfastly toward member, we must have a decisive heaven, as he went up, behold two declaration. It is either a simple men stood by them in white apparel; piece of flour and water, or it is which also said, Ye men of Galilee, what the Church of Rome calls it, why stand yegazing up into heaven? -the body and blood, soul and divi. This same Jesus, which is taken up nity, bones and nerves of the Son from you into heaven, shall so come of God. No scholastic discrimina- in like manner as ye have seen him go tion as to accidents and species will into heaven.” How did he go into satisfy your judgments on the point, beaven? He rose in an impresespecially as there seems to be an sive, beautiful, and glorious manner. overwhelming torrent of inspiration Well, the Holy Spirit says, when he to bring contempt and odium on the comes again, he is to come preavful notion by which the minds cisely in the same way. Now we of our Roman Catholic friends are have seen him go into heaven one blinded and deceived. It will re-way, i.e. amid glory and splendour: quire the most circumstantial and then, we ask, is it the fact in the lucid demonstration to show-in the experience of the Church of Rome very teeth of such a volume of that he thus comes to their altars ? sacred disproofs — that Christ is Will my Roman Catholic antagopresent, in the way in which he is nist, or any Roman Catholic priest, explained to be in the Catechism of maintain that the moment the words the Council of Trent, on the altars are syllabled, Hoc est enim corpus of the Roman Catholic Church, meum, that our Lord comes down
Iquote next, Matthew xxiv. 27:- from heaven amid beams of glory * For as the lightning cometh out and of splendour, when he appears of the east, and shineth even unto upon the antars of the Church of the west, so shall the coming of the Rome? And yet, I must believe, Son of Man be.” Now here is an if God's word be true, that "he shall so come in like manner," as concerning the truth of Christ's the apostles beheld him retire from body and blood in the Eucharist. this dismantled, evil, and sin-stained This monk, by Bellarmine's admisworld. The inference must be so; sion, was the first author who wrote and I know not how auy one, with seriously and copiously concerning this blessed book in his hand, can it; so inat 800 years passed away venture to affirm otherwise, I know before any author wrote seriously not how the Church of Rome can and copiously about the bodily prepronounce her anathema on me for sence, and yet, during these 800 believing what the Holy Spirit de- years, the fathers and other doctors clares - I repeat, the inference must had written copiously and seriously be, that our Lord is not corporeally on almost every doctrine and duty. present upon the altars of the Roman Again, Duns Scotus, Fellow and Catholic Church, as far as I can find Professor of Divinity at Merton the evidences of that presence, as College, Oxford, in the beginning of these are here distinctly and empha- the fourteenth century, allows that tically proclaimed. The last pas- | Transubstantiation was not always sage which I shall quote, is from necessary to be believed, and that Revelations i. 7: " Behold he the necessity of believing it was cometh with clouds, and every eye consequent on the declaration of shall see him, and they also which the Church, made at the sanguinary pierced him; and all kindreds of the fourth Council of Lateran, in 1215, earth shall wail because of him.” under Innocent III. Durandus, I then ask, if he thus “ cometh with Bishop of Meaux, acknowledges his clouds," is there any evidence of it, inclination to believe the contrary of is there any semblance of it in the Transubstantiation, if the Church had Roman Catholic Church when the not obliged men to believe it. [Here wafer is turned into the body and the rev. gentleman's hour expired.] blood, the soul and divinity, bones and nerves, of the Son of God? Mr.FRENCH.-Ladies and gentle
I shall not, on the present occa- men, it is to me, I candidly consion, bring forward other disproofs fess, in rising to address you, a of this most extraordinary dogma, most pleasing and delightful speci. e. that our Lord is present cor- tacle to behold so many persons, of poreally on the altars of the Church | either sex, this evening, assembled of Rome. But I would just men- together, for the poble, the exalted tion one simple fact respecting the purpose of hearing, in solemn si. origin of this notion, which, indeed, lence, and with the calm composure I ought to have done before. The of minds open to conviction, the doctrine of the corporeal presence of cause of sacred truth luminously Christ in the Eucharist was first explained, and, with the help of started on the occasion of a dispute Almighty God, which I believe both as to the worship of images, in my reverend friend and myself have opposition to which the Council of with fervour implored before our Constantinople, in 754, contended entrance into this room, not only that Christ had left us no other | luminously explained, but vigorously image than the bread—the image as well as copiously defended. Yes, of his body. Rhadbert Paschasius, my friends, truth, sacred truth, will a monk of the ninth century, accord- this day, by the efforts of the suc. ing to Bellarmine, was the first who cessful combatant, be placed before Lad seriously and copiously written you, in all its native majesty and