would be thought out of place, and an article for a silversmith to prove, rather than a judge of probate. But no matter for that. What if the senses do tell you that it is still a cup, and the body still bread, will you believe those liars, the senses? But if they are such liars as this would make them out to be, why should I ever believe them—why should I believe them, when they tell me that I see in the Bible those words: "This is my body?" That testimony of the senses the Catholic believes; but if they lie about the body, still declaring it is bread, after it has ceased to be any such thing, why may they not lie in regard to the letters which spell "this is my body." Under the appearance of these letters there may be something quite different, even as, under the appearance of bread in the Eucharist, is the body of Christ, as the Catholics affirm!

But these are not the only instances of Transubstantiation. The Bible is full of them. I find two cases of this change recorded in Revelation, 1: 20; one in which certain stars become angels, and another in which certain candlesticks become churches. Do you doubt it? Read for yourself: "The seven stars are the angels of the seven churches, and the seven candlesticks which thou sawest, are the seven churches." The construction here is precisely similar to "this is my body." Christ is the speaker in each case, and he says the stars are angels, and the candlesticks are churches. Who has any right to imagine a figure here?

Perhaps every body does not know that Transubstantiation is an Old Testament doctrine. But, according to this mode of interpretation, it is St. Paul, in 1 Cor. 10 4, alluding to the rock which Moses

smote in the wilderness, says, "That rock was Christ"—not it represented, but it was Christ! Away with your figures.

Many other examples of Transubstantiation might be given from the Old Testament. Let two remarkable cases suffice, of which we have an account in Genesis, 41: 26, 27: "The seven good kine are seven years, and the seven good ears are seven years," &c. Here seven cows and seven ears of corn are changed into seven years of three hundred and sixty-five days each!

I suppose I might find many hundred examples of these Transubstantiations. Now, does the Catholic believe in all of them? He ought, most undoubtedly he ought, on the same reason that he believes in one. Let him then either believe in them all, or else never adduce, "this is my body," in proof of the Transubstantiation held in his church. I wish Mr. H. or some body else would set me right, if I err in this argument.

28. Half a Sacrament.

Half a sacrament! Who ever heard of such a thing? A sacrament divided! Yes, even so. The authorities of the Roman Catholic church, Pope, Council, &c. have divided the sacrament of the Lord's Supper, which our Savior instituted the same night in which he was betrayed; and, ever since the Council of Constance, they have allowed the people only half of it.

They have told them that they must put up with the bread, for that they want the cup for themselves. But did not Christ give the cup, in the original institution of the sacrament, to as many as he gave the bread? Yes, Christ did. So say Matthew, Mark, Luke, and Paul. He took the cup, they tell us, and gave it to them; and Matthew adds that he said in giving it, "Drink ye all of it." Let not this be omitted by any disciple. It would seem as if Christ foresaw what the Constance Council was going to do, and therefore said, "Drink ye all of it." Rome might with more plausibility have denied her laity the other half of the sacrament—the bread. After the command to take the cup, there follows the reason; observe it: "For this is my blood of the new testament, which is shed for many, for the remission of sins." Now the Catholics say that only priests were present on that occasion, and that the giving of the cup to them can be no precedent for giving it to the laity. But, though we should admit that they were at that time priests, I want to know if the reason for partaking of the cup does not apply to others besides the clergy. Was not the blood shed for the laity as well as for the clergy? And if this is the reason why any should partake, it is equally a reason why all should for whom the blood was shed. The precept and privilege to drink is co-extensive with the reason annexed to it. Now I have not been in the habit of regarding the propitiatory death of Christ as a part of the benefit of clergy-as one of the peculiar privileges of the priesthood. I object therefore to the restriction of the cup of blessing to the clergy. The symbol of the blood shed for many, for the remission of sins, I claim to be my privilege as truly as that of any priest.

Christ did not shed his blood for the sons of Levi alone.

Yes, Christ gave it in both kinds-and what is more, the Catholics themselves acknowledge that he did, and that the primitive church administered it in both kinds, yet (hoc tamen non obstante are their very words) they appoint that the people shall receive it but in one kind, that is, notwithstanding Christ and the primitive church. And they declare them accursed who teach or practice otherwise. What is this but anathematizing Christ? But surely they must have something to say in justification of their conduct in this respect. To be sure they have. Do you not know that the Pope is the head of the church, and that he is infallible; or if he is not, yet the firm Pope & Co. are? Yes, but there was Pope Gelasius, who lived a good while before. He having heard of some Manicheans who received the bread without the wine, decided that such a dividing of one and the same sacrament might not be done without a heinous sacrilege. Was not he head of the church too, and was not he infallible? If he was not, I wonder how he could transmit infallibility.

This withholding of the cup is one of the boldest strokes of that church. I cannot help admiring the courage it manifests. Who would have thought it could have succeeded so well? I wonder they even undertook to carry this point. However, they have done it. There was some murmuring against it, to be sure. Huss and Jerome made a noise about it, but they just burnt them, and they made no more noise about it.

But are not Christians followers, that is, imitators of Christ? O yes. But this withholding of the cup is not doing like Christ. The Catholics say that Christ

is with their church to the end of time. It strikes me, however, that he could not have been with them at that point in the progress of time when the Council of Constance sat.

He

I do not know what others think, but for my own part I don't believe that any power on earth has a right to limit a grant of Jesus Christ, or, in other words, to take away what he has given. He said of the cup, "drink ye all of it"-and I, for one, will do it, and I think all ought-and if the Catholics will come over to us, they too shall have the cup of salvation. O, if I had the ear of the Catholics now, I would not ask them to confess their sins to me, but there is a thing I would tell them: I would say, My dear Catholic brethren, you never remember Christ in his sacrament. You only half remember him. said, eat and drink in remembrance of me. You only do one. You do not show the Lord's death; for Paul says, as often as ye eat this bread and drink this cup, ye do show the Lord's death." It is only they who do both that make this exhibition. Christ's death is not shown by the bread merely, but by both the elements. I know your church says that the blood is in the body, and that, in taking one, both are taken, for that "Christ was entfre and truly under each kind," as the council decrees. But how came Christ himself to know nothing of this? Did he do a superfluous thing in giving the cup? What if the blood is in the body, and the bread being changed into the body, we take the one in taking the other, we want the blood separated from the body, the blood shed. The blood of Christ is not an atonement for sin, except as it is shed. Catholics, you