warrant. Contemplate the Character of Christ -the genius of his religion-the opposition of its leading doctrines to secular pomp and policythe humility of his Apostles-the total absence of all historic fact with respect to any exercise of supremacy on the part of one Apostle over the rest-the mighty system of domination which has arisen from the influence of this assumed supremacy-the physical impossibility of discharging its pretended functions--the absurdity of supposing that Christ would establish an office in his Church which could not in the nature of things be fulfilled-the application of prophecy to its rise, progress, and final termination-contemplate all these considerations and facts together, and you will derive from the entire series, an argument of irresistible force, amounting to all the certainty of moral demonstration.

Rejoice, my Christian friends, that HE is THE ONLY "HEAD OF THE CHURCH," who has "all power in heaven and on earth;" who has promised his spiritual presence "wherever two or three are gathered together in his name;" whose authority is the only warrant and rule of Christian fellowship; and whose gracious influence, produces substantial unity of principle, aim, and character, amongst all his true disciples. The union of which our opponents boast, is in its elements and results, a political union; the incorporation of an extended hierarchy under an ecclesiastical prince, who holds his court in the "eternal city," and supports his dignity by worldly splendour and military force. Is this "a kingdom NOT OF THIS WORLD?" Can the supporters of this kingdom, exclaim, "the weapons of our warfare are NOT CARNAL!" Let the history of the papal court, and the systematic intolerance of the Roman Church answer these inquiries. Let the inquisi

tions sanctioned by pontifical authority-the persecutions carried on under that same authority, by 'most Christian' and 'most Catholic' monarchs -the spirit and temper pervading those countries, where the uncounteracted influence of popery prevails-testify how far the Papal Supremacy accords with the genius of the gospel; how far it illustrates the principles of his religion who was "meek and lowly in heart," and deserves to be entitled in its character and operations, apostolic! Remember, Christians, that the only legitimate succession from the Apostles, consists in a practical conformity to the institutions they ordained, and the spirit, they inculcated. Let us be thankful, that the midnight of superstition is over, and the thick darkness passed away, that once brooded over our isle, and spread around it moral desolation! The spell which once enslaved our country, is dissolved by the light of liberty, and the radiance of truth; and the fetters of that spiritual tyranny are, I trust, broken for ever! "STAND FAST THEREFORE IN THE LIBERTY WHEREWITH CHRIST HAS MADE YOU FREE, AND BE NOT ENTANGLED AGAIN WITH THE YOKE OF BONDAGE."

LECTURE IV.

ON TRANSUBSTANTIATION AND THE SACRIFICE OF THE MASS.

IT is the province of reason to ascertain the evidence and the sense of Revelation. In prosecuting the first branch of inquiry, we have a right to consider ourselves as instituting a rigorous scrutiny into a subject with which we were previously unacquainted. The pretensions of Revelation are of so peculiar and imposing an order, its authority is so dogmatic and oracular, and the reception it demands so unqualified and implicit, that we may well expect the antecedent proofs by which its claims are supported will endure the minutest and most rigid investigation. And such indubitably is the case. It matters not to what ordeal these proofs are subjected, nor what hardihood of intelligence may be employed in attempting to invalidate the facts on which they rest. They are surrounded by testimonies against which malice itself cannot take exception, and connected with events totally inexplicable on any other principle, than that of their truth. There is, too, an immense variety of evidence, each in itself, furnishing distinct and satisfactory conclusions, and securing, in their combination,

a force of argument, justly entitled to all the authority of moral demonstration.

In determining the sense of Revelation, however, it becomes us to adopt a method of inquiry, in some respects, different from that which is employed in ascertaining its evidence. Facts in both cases are the subjects of investigation, but in the former, the truth of the facts is necessarily dependant on human testimony: that is, human beings like ourselves, with the same passions, and senses, and feelings we possess, are the witnesses and memorialists of the facts. We are therefore compelled to ascertain their competency and credibility, by the ordinary laws of historic evidence. We examine their character; we investigate contemporary and independent testimonies; we attend to the events of unquestionable notoriety which resulted from their exertions; and in connection with the facts which they attested, (supported by analogous facts equally remarkable, which took place before enemies as well as friends, and in circumstances which provoked and demanded inquiry,) we find a series of moral effects produced by the reception of their testimony, and ultimately terminating in the diffusion and establishment of a new religion. Now, in the inquiries which make us acquainted with these facts and records, we are naturally led to that mode of investigation, which is best adapted to the induction of evidence, and its just impression on our belief. But that belief once gained, we find the first witnesses instantly assuming a new character. They become the authorised interpreters of the divine will; they sustain peculiar and exclusive prerogatives; and are emphatically and pre-eminently, "ambassadors for Christ, as though God did beseech men by

them." By virtue of this sacred character, they demand the same implicit submission to their recorded testimony, which they claimed for their oral instructions, and respecting all the discoveries which their writings contain, on the various subjects of faith and duty, they assert with confidence" God hath revealed them unto us by his Spirit." Now in examining these subjects, we have not precisely that liberty of inquiring which we exercise in reference to the antecedent evidence. By means of that evidence we have arrived at the important conclusion, that the instructions are divine: and "if we receive the witness of men, the witness of God is greater." Here we lose sight of the instruments of communication; here we perceive the ultimate design of the powers and endowments they possessed; which were not to accomplish either personal or temporary objects, but to accredit and authorise the communication itself, and to invest it with all the characters of inspiration. By virtue of such claims, the assertions of the sacred volume become intitled to an implicit and unhesitating reception. As far as its information may include notices of facts capable of proof from other sources, or allusions to subjects within the sphere of unassisted reason, we are authorised to examine the agreement of such notices and allusions with our antecedent knowledge: but on every topic on which no previous information existed, and respecting which there could not possibly exist any previous information, our only inquiry relates to the import of the terms in which the communication is made, and the uses to be made of the communication itself. The question, as to the right interpretation, is a question of grammar and criticism; and to the decisions thus legitimately formed, whether