Nor shall I dwell upon the doctrine of confession, the modern observance of which I may at some future period shew to be neither conformable to the word of God, nor sanctioned by the practice of the apostolic age.—And now, my friends, to speak most seriously on the subject, has it not often lulled you into a most dangerous security, that your sins were forgiven you, when you had neither sorrow for the committal of, nor the determination not to commit those crimes again?—However I shall not dwell upon those doctrines at present; but shall now direct your attention to that doctrine with which you are most acquainted—I mean Transubstantiation. I will in this second part of the pamphlet point out to you my reasons, which, guided by the spirit of truth, led me to a disbelief upon this subject of Transubstantiation: and in the third part of this pamphlet, I will produce to you the scriptural arguments that have confirmed my conviction as to that disbelief. But first, I must lay down the doctrine of Transubstantiation according to the Council of Trent. Roman Catholics assert, that during the mass, according to the words of the Council of Trent, ses. 13 and can. 2—“That the entire substance of the bread is converted into the body, and the entire substance of the wine into the blood of Christ, the appearances of the bread and wine only remaining, and this is called Transubstantiation.” Now I assert, that such a supposition is directly contrary to our senses and our reason, and as such, is unworthy of our belief. The senses are the avenues or inlets to our reason, while reason becomes the voice of God himself speaking unto us. Reason is the medium of communication between the Creator and the creature. It is the standard of our judgment, and the supreme tribunal where all our knowledge is acquired, and where the existence of the Deity himself becomes discovered to the human mind. Yes, reason is that grand feature, the reflection of the divinity, which in a great degree assimilates man to the image of his Creator; and thus it is, that when the senses give their united testimony as to the existence of an object, and that reason stands forth to pronounce upon the veracity of their assertion, to such conclusive evidence the scriptures attach the seal of infallibility; and it would be blasphemous (according to the words of Christ himself to the Jews, in the case of Lazarus) to deny the force of their allegation. I do not want here to summon before the bar of finite comprehension the infinite power of Eternal Providence—I do not want to uncover the veil of the sanctuary, and pry into the mysteries of that Eternal Being, which hath made darkness his dwelling place, and the thick clouds the pavilion of his glory—I do not deny that the ways of God are unsearchable—that his divine essence is above the reach of human senses—that there are invisible truths far beyond the human comprehension, and that man cannot dive into