If the senses were to deceive us in objects so perceptible to their powers, and were that to be pronounced as true, what reason declares as a contradiction, then deceit might be ascribed to the Deity—then it might be asserted, that men were led into an inexplicable chaos of illusions, and impostures, and that reason and the senses, which we have received from the beneficent author of nature, as the mediums of our preservation and happiness, were only the gifts of a demoniac power, with the words of no reliance marked on their formation. Oh, my friends, were the senses to be deceived in their combined testimony upon objects so perceptible to their powers as bread and wine, then universal Pyrrhonism would follow, that is a doubt as to all things and a belief as to nothing—then would all the arts and sciences be subverted, and then would the existence of the Deity stand without proof—then the noble structures of religion would totter to their base—revelation itself would be at an end—the death, the resurrection, the ascension and miracles of our Lord, these mighty bulwarks of a Christian’s faith, would be overthrown; for, are not the senses the great external arguments and evidences of Christianity? Before I conclude my remarks upon this part of the subject, allow me to make them obvious to the capacity of each of you, by one example. Suppose an individual told me, that this pen, which I now hold in my hand, was in reality a man; why, I should instantly deny the assertion, and say, this is impossible; for the united testimony of my senses and my reason tells me, that this pen is not a man, as it has neither the appearances nor properties of a man—that my senses and reason are the gifts of God—that, therefore, they cannot deceive me, with regard to an object so palpable, so perceptible to their powers, and that therefore I conclude, this pen is not a man. But, should the supposed individual go farther and say, “I would not tell you a lie, and will prove by miracles that the pen which you hold in your hand is really a man.” Miracles I would say! Is it not my senses that are to judge of your miracles; and if my senses deceive me with regard to this pen, what is to prevent them from deceiving me also with regard to your miracles; for if they be deceived in one case, a similar reason may imply deceit in the other? Therefore that the miracles of our Lord may not be exposed to uncertainty—that the death, resurrection and ascension of our Redeemer may not be liable to doubt—that the certainty of all human knowledge—the very consciousness of our own being, and that the very existence of the Deity may not be rendered dubious; in fine, that a doubt as to all things, and a belief as to nothing, may not follow, it is necessary to believe, that the senses could not deceive us with regard to objects so perceptible to their powers; and therefore, I consider, that the doctrine of Transubstantiation must be false, as being directly contrary to our