us in religious unity, whereby our understandings and minds are brought into perfect accord through faith, the same in all; the other keeps us in communion, in affectionate connexion, as members of one body. The very name which the participation of this sacred banquet has received amongst us, designates this its quality. And in this manner, as the one great principle may be called the mind or intellect of God's Church, which directs and governs its entire frame, this blessed sacrament may well be designated its heart, in which lies treasured an unfailing fountain of holiest affection, that flows unceasngly to its furthest extremity, in a warm stream of invigorating and spiritualizing vitality.

This influence of our belief in the Real Presence upon every part of our practical religion, is too manifest to need any illustration. Why do we, when it is in our power, and why did our forefathers before us, erect sumptuous churches, and lavish on them all the riches of earth, but that we believe them to be the real tabernacles wherein the Emmanuel, the "God with us," really dwells? Why is our worship conducted with such pomp and solemnity, save that we perform it as a personal service on the incarnate Word of God? Why are the gates of our churches, in Catholic countries, open all day, and why do men enter at all hours to whisper a prayer, or prostrate themselves in adoration, but from the conviction that God is there more intimately present than elsewhere, through this glorious mystery? The practice of confession, and consequently of repentance, is closely connected, as Lord Fitzwilliam has observed,* with this belief. For it is the necessity of approaching to the sacred table with a clean heart, that mainly enforces its practice; and the sinner in repentance is urged to the painful purgation, by the promised refreshment of the celestial banquet.

The sacred character which the Catholic priest possesses in the estimation of his flock, the power of blessing with which

* "Letters of Atticus."

he seems invested, are both the results of that familiarity with which, in the holy mysteries, he is allowed to approach his Lord. The celibacy to which the clergy bind themselves is but a practical expression of that sentiment which the Church entertains of the unvarying purity of conduct and thought, wherewith the altar should be approached. In this manner does the sacrament of the Eucharist form the very soul and essence of all practical religion among Catholics. But it has a much sublimer destiny to fulfil.

I observed, in an early portion of my discourses, that the Church of Christ holds a middle state, between one that is past, and one that is yet to come. I showed you how the former, which hath passed away, by its form and constitution, threw much light upon our present dispensation, whereof it was the shadow.* But our state, too, must in its turn reflect some of the brightness of our future destiny, even as the mountains and the sky receive a glow of promise, ere the sun hath risen in the fulness of his splendour.

And what is the essence of that blessed state but love or charity, in which, as in a cloudless atmosphere, the spirits made perfect breathe, and move, and live? Through it they are brought so near unto God as to see Him face to face, and feed upon His unsating glory; through it their affections are blended together, till each partakes of the other's happiness. And how could this universal love be so well represented here below, as by a sacrament like this, which, suited by its mysterious veils to our corporeal existence, and having the root of its efficacy in a common faith-the proper virtue of our present dispensation-brings us into the closest union with God, of which we can be conceived capable here below, and knits.us together in a bond of inseparable love?

But, my brethren, before concluding, there is one view of the doctrine under consideration more painful indeed, and fruitful in awful reflections. I mean the balance to be struck

* See Lect. iv. vol. i. p. 92.

between the conflicting beliefs of Catholics and Protestants, and the stakes which we have respectively cast upon them.

On our side, I own that we have risked all our happiness, and all our best possession here below. We have placed beside our doctrine the strongest effort of our faith, the utmost sacrifice of individual judgment, the completest renunciation of human pride and self-sufficiency, which are ever ready to rebel against the simple words of revelation. And not so content, we have cast into the scale the fastest anchor of our hope; considering this as the surest channel of God's mercy to us, as the means of individual sanctification, as the instrument of personal and local consecration, as the brightest comfort of our dying hour, the foretaste and harbinger of eternal glory. And as if these stakes were not of sufficient weight, we have thrown in the brightest links of golden charity, feeling that in this blessed sacrament, we are the most closely drawn to God, and the most intimately united in affection with our Saviour Christ Jesus.

All this have we placed on our belief; but if, to suppose an impossibility, we could be proved in error, it would at most be shown that we had believed too implicitly in the meaning of God's words; that we had flattered ourselves too easily, that He possessed resources of power in manifesting His goodness towards man, beyond the reach of our small intellects and paltry speculations; that, in truth, we had measured His love more lovingly than prudently, and had formed a sublimer, though a less accurate estimate of its power, than others had done; in fine, that we had been too simple-hearted and childlike, in abandoning our reason into His hands, because He had "the words of eternal life."

But then, if our faith be right, ponder well what infinitely heavier stakes have been ventured on the other side. For, on its supposed falsehood have been risked words of contumely and scorn, of railing and most awful blasphemy! The holy sacrament has been repeatedly profaned, and its adoration

mocked at as idolatrous, and its priests reviled as seducers, and the very belief in it considered abundant ground for exclusion from political and social benefits! And if what I have advanced, have been well proved, then are those who believe not with us, living in the neglect of a sovereign command, a neglect to which is attached a fearful penalty. "Unless ye eat the Flesh of the Son of man, and drink His Blood, ye shall not have life in you."

And what conclusion can we draw from this balance of our respective dangers, but the necessity incumbent on all who are in the latter condition, to try this important dogma to its foundation, and fully ascertain the ground on which they stand?

But it is time that I should close this Lecture, and with it the entire course. We have now, my brethren, for many evenings stood here opposed face to face, and it is probable that many of us will not thus meet again, till we stand together before the judgment-seat of Christ. Days, weeks, months, and years will pass, as heretofore, quickly away; may they be with you all many and happy,-but still the end will come, and it will not be long before we are again confronted. Let us then make a reckoning of what we shall mutually have to answer. And first bear with me, for a few moments, while I speak of myself.

What will it profit me in that day, if, while I have been addressing you, I have been uttering aught but my firmest and surest convictions? What shall I have gained, if I shall be proved to have sought only to enmesh you in the toils of captious reasoning and wily sophistry, and not rather to have been desirous of captivating your souls to the truth, as it is in Christ Jesus? Nay, what satisfaction could it be to me even now, did I feel a suspicion that I have been misleading you, instead of using my efforts to guide you to what my conscience tells me is the only true path of salvation: if, all this time, besides the feeling of degradation and self-reproach

which such conduct must have inspired, I had felt, as I must Lave done, the awful conviction, that the arm of God was stretched over my head, and challenged by every word I uttered, to strike and crush me as a lying prophet, and a deceiver in His name? Nor is ours the religion which confers wealth, and dignity, and honour upon its willing ministers, or that can hold out any nominal equivalent for our only true reward.

But, if on the one hand, I am fully satisfied, not merely that no doctrine, but that not a single argument has been advanced by me, of which I have not the most entire conviction, and if I flatter myself, as I feelingly do, that you too are satisfied in this respect, I have a right to demand from you a corresponding return, and it is simply this. Allow not any slight impression which my words have made, to pass heedlessly away. If any one shall have felt his previous system of faith in even its smallest parts shaken, let it be but a reason with him to try the security of the entire building. If some small cloud shall appear to have cast a shadow over the serenity of his former conviction; oh! let him not scorn or neglect it: for it may be like that which the prophet commanded his servant to watch from Carmel,-rich with blessing, and fertility, and refreshment, to the soul that thirsts for truth.*

No one, I am sure, who looks at the religious divisions of this country, can, for a moment, suppose that it represents the proper state of Christ's Church on earth. It is certain, that for ages unity of belief reigned amongst us, and so should it be once more. There is no doubt but individual reflection, if sincerely and perseveringly pursued, will bring all back, in steady convergence towards the point of unity; and therefore I entreat, that if any little light shall have been now shed upon any of your minds, if a view of religion have been presented to you, of which before you had no idea, I entreat that it be not cast away, but followed with diligence and gratitude, till full satisfaction shall have been received.