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PROTESTANT CHURCH.

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MAR. XIV. 22-24.

And as they did eat, Jesus took bread, and blessed, and brake it, and gave to them, and said; Take, eat, THIS IS MY BODY. And he took the cup, and, when he had given thanks, he gave it to them; and they all drank of it. And he said unto them, THIS IS

MY BLOOD OF THE NEW TESTA

MENT, which is shed for many.

LUKE XXII. 19, 20.

And he took bread, and gave thanks, and brake it, and gave unto them, saying, THIS IS MY BODY, which is given for you; this do in remembrance of me. Likewise, also, the cup after supper, saying; THIS CUP

IS THE NEW TESTAMENT IN MY

1 COR. XI. 23-25. (Jesus) took bread; and when he had given thanks, he brake it, and said; 'Take, eat; THIS IS MY BODY, which is broken for you; this do in remembrance of me. After the same manner, also, he took the cup, when he had supped,

BLOOD, which is shed for you. saying; THIS CUP IS THE NEW

TESTAMENT IN MY BLOOD; this do ye as oft as ye drink it in remembrance of me.

LECTURE THE FIFTH.

STATEMENT OF THE PROOF OF THE REAL PRESENCE FROM THE

WORDS OF INSTITUTION, MATT. xxvi. 26-29; MARK XIV. 2225; LUKE XXII. 19, 20; 1 Cor. XI. 23-26-STRONG DOGMATI

CAL GROUND OF THIS ARGUMENT FROM THE DECISION OF THE COUNCIL OF TRENT-ONUS PROBANDI THROWN UPON PROTESTANTS, WHO ARE OBLIGED TO DEMONSTRATE TWO THINGS: 1. THAT THESE WORDS MAY BE TAKEN FIGURATIVELY; 2. THAT WE ARE OBLIGED SO TO TAKE THEM.—EXAMINATION OF THE FIRST POINT.

WE have seen, at some length, the Blessed Eucharist promised in the sixth chapter of St. John; and the terms of this promise demonstrated the Catholic doctrine of the Real Presence; we must now examine the history of its institution, and discover whether the same doctrine be there taught.

You are aware that the history of this institution is given by the three first Evangelists and by St. Paul in his first Epistle to the Corinthians. The differences in their narrations are so slight, that a very few remarks will suffice to note them. From the harmony which I have laid before you, you at once perceive that the two first Evangelists agree

not only in substance, but almost in every word. The only difference consists in St. Mark's insertion of the parenthetic phrase in the 23d verse," and they all drank of it," and in his using a participal form in the narrative. On the other hand, St. Luke and St. Paul agree in a no less remarkable manner, in some slight variations from the other two. First, they both mention the circumstance of the institution being after supper; the reason of which seems to be clearly, to distinguish the sacramental cup from the legal one which Christ divided among his apostles (Luke v. 17), of which he had said he would no more drink. Secondly, both add to the words of consecration of the bread an important clause; St. Luke having "This is my body, (rò imię iμã, didóμvor,) which is given for you," and St. Paul, adding τὸ ὑπὲρ ὑμῶν κλώμενον, “ which is broken for you." Thirdly, both agree in subjoining a clause commanding the commemorative repetition of the rite. St. Paul alone repeats this clause after both the forms of consecration. Fourthly, they both give the words of institution for the cup in the peculiar form, "This chalice is the New Testament in my blood."

It is manifest that these varieties do not effect the substance of the narrative. Two of the writers give additional circumstances, and thus complete the history. But it is no less manifest that the expressions recorded by the two classes, in relating the consecration of the cup, must be considered

quite synonymous; so that "This cup is the New Covenant in my blood," is equivalent to "this is my blood." I will now cite you the words of St. Matthew; any of these trifling differences which our adversaries may consider opposed to our interpretation, will be examined as objections.

"And while they were at supper, Jesus took bread, and blessed, and broke, and gave to his disciples, and said: Take ye and eat; THIS IS MY BODY. And taking the chalice, he gave thanks, and gave to them, saying: Drink ye all of this; for THIS IS MY BLOOD of the New Testament, which shall be shed for many for the remission of sins."— Matt. xxvi. 26-28.

Before entering on the examination of these important words, I think it right to make a few remarks upon the higher dogmatical ground on which we now stand. I have not the slightest shadow of doubt upon my mind, that the latter portion of the sixth chapter of St. John refers to the Eucharist, and demonstrates the Real Presence; but for the proof drawn from the words of institution, we have a higher authority than any hermeneutical reasoning can supply,—the positive decree of the Council of Trent, which expressly defined that they prove the Real Presence of Christ's body and blood in the adorable Sacrament.* But regarding the promise in St. John, the holy Synod observed its usual caution, which proves how far

* Sess. xiii. cap. 1.

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