an uninhabited wilderness. These specific and occasional arguments are powerfully confuted by the general directions: "Let

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every man have his own wife;" let marriage be "honourable among all mene;" let the bishop be "the husband of one

wife;" directions with which St. Peter himself complied, in virtue of the right which he possessed in common with the rest of the Apostles, from whom they that apostatized forbade to marry.

The enjoined celibacy of the Clergy is the more extraordinary, because, although it is “granted that there is not any passage " in Scripture, in which any express mention " is made of the institution of this Sacra"menti," Romanists nevertheless "believe "matrimony to be a Sacrament of the "new law, instituted by Christ, whereby a "new dignity is added to the civil contract "of marriage, and grace given to those "who worthily receive it." It is plain,

d 1 Cor. vii. 2. e Hebrews xiii. 4. Titus i. 6. 8 1 Cor. ix. 5. h 1 Tim. iv. 3.

however, that the "great mystery'," of which St. Paul speaks, and from which the sacramental notion of marriage is derived, relates to the union of Christ with his Church, and not of the man with the

woman.

6." Catholics believe that there are se"ven Sacraments, or sacred ceremonies, in"stituted by our Saviour Jesus Christ, "whereby the merits of his passion are ap

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plied to the soul of the worthy receiver. "These Sacraments are Baptism, Confirm"ation, the Eucharist, Penance, Extreme "Unction, Order, and Matrimonym."

Five of these Sacraments are rejected by Protestants, on the common ground that there is no scriptural record of their institution or celebration, as Sacraments. On Order and Confirmation, except as to their sacramental quality, and the authority of Protestant Bishops to administer them, there is little dispute between the Churches of England and of Rome.

1 Ephes. v. 32. See Berington, p. 387. p. 181.

m Berington,

7." It is an article of Catholic belief, “that in the most holy Sacrament of the Eucharist, there is truly and really con"tained the body of Christ, which was de"livered for us, and his blood which was "shed for the remission of sins; the sub"stance of the bread and wine being by the power of God changed into the substance " of his blessed body and blood, the species "or appearances of bread and wine by the "will of the same God remaining as they 66 were. This change has been properly "called Transubstantiation "." "Christ is "not present in this Sacrament according

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n Berington, p. 193. Gandolphy, vol. iii. p. 135, 136. in elevating the office of the priesthood, observes: "When in the sacrifice of the mass we celebrate the "mystery of the last supper of Jesus Christ, the con"secrated priest of Christ acts not in the capacity of a "mere human agent," but "exercises the divine pow"ers lodged in him, of working this mysterious change "in the substances of bread and wine, and of producing "under their species that very body of Jesus Christ "which the angels adore. At the moment he fulfils the "word spoken by our blessed Saviour, the omnipotence "of God operates by his minister, and there is instanta"neously and substantially present in the whole and in every particle of the sacramental elements, that glori

"to his natural way of existence, that is, "as bodies naturally exist, but in a man66 ner proper to the character of his exalted " and glorified body. His presence then "is real and substantial, but sacramental; "not exposed to the external senses, nor "obnoxious to corporeal contingencies"." "The body of Christ in this holy Sacra"ment is not separated from his blood, "nor his blood from his body, nor is ei"ther of them disjoined from his soul and "his divinity: but all and the whole living "Christ is entirely contained under each

species; so that whosoever receives un"der one kind becomes truly partaker of "the whole Sacrament: he is not de

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prived either of the body or of the blood " of Christ," and thus, "the introduction "of lay communion under one kind is

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easily accounted for, and seems not liable "to any serious objection." In this Sacrament, Jesus "is given not only to us,

"fied body of Jesus Christ, which therein subsists as "long as the elements of bread and wine endure."

Berington, p. 243, 244. P Ibid. p. 245. q Ibid. p. 246.

"but for us, and the Church is thereby "enriched with a true, proper, and pro

pitiatory sacrifice, usually termed the "Mass; propitiatory, we say, because re"presenting in a lively manner the passion "and death of our Lord, it is peculiarly

pleasing to our eternal Father, and thus "more effectually applies to us the all"sufficient merits of the sacrifice of the "Cross"."

These propositions contain the present doctrine of the Romanists on the Sacrament of the Supper of the Lord; and they lead us to ask, whether it was in any degree possible at the time that our Lord instituted this Sacrament, and said to his disciples, as he gave to them the bread and the cup, "Take, eat; this is my body "which is given for you;" "This cup is "the new testament in my blood, for the "remission of sins; drink ye all of it ; was it in any degree possible, that they should not distinguish between his body

Berington, p. 250.

s Matt. xxvi. 26–28. Mark

xiv. 22, 23. Luke xxii. 19, 20. 1 Cor. xi. 23-25.