Now, my friends, this assertion is perfectly incorrect; for there are many things relatively impossible to God; when I say relatively, I mean with relation to these laws which impose upon the Deity a moral and voluntary restraint, which restraint he cannot transgress in accordance with his divine attributes; and hence it is, that, owing to those laws, God cannot cause a thing to exist and not to exist at the same time; nor can he cause a part of any material body to be greater than the whole substance of that body, that part and entire substance remaining in their self-same, sensible, and evidently unchanged state. But those two unnatural suppositions must be credited, if we are to believe that our Saviour gave his body and his blood to the Apostles at the last supper. First, we should believe that he existed and did not exist at the same time; existed, inasmuch as he gave himself to the Apostles, and did not exist, inasmuch as the Apostles consumed his body by eating it, and all this while he was sitting and conversing with them. Therefore to suppose, that our Saviour gave his body and his blood to the Apostles at the last supper to be eaten by them would be to suppose, that he existed and did not exist at the same time, which is absurd, and relatively impossible on the part of God. Secondly, should we suppose that our Saviour gave his body and blood to his Apostles at the last supper, it would then follow that a part of his body was greater than the entire of his body. In order to shew this, I will not advert to those who would say, that our Saviour had actually partaken of the bread which he had distributed among the Apostles, and consequently made his mouth, which was only a part of his body, to consume his entire body. I will not dwell upon such an assertion, but will come to one no less evident; and that is, if our Saviour gave his body to be eaten by his Apostles at the last supper, it would then follow that he grasped his entire body within the narrow compass of his hand, and thus make his hand, which was only a part, greater than his entire body, as the container must naturally be greater than the contained; and all this to be done while that hand and body remained in the self-same, sensible, and evidently unchanged form. Oh, repugnant words! Oh, irreconcileable doctrine! Oh, monstrous assertion! How can a man slumber under such a belief? How can he rest in the consciousness of such an error? Methinks that should an individual after serious reflection tacitly submit to such an irrational belief, it would be requisite that he should be invested by the Deity with faculties the very reverse, of what he now enjoys; that he should possess a reason that would reconcile truths that are intuitively evident with falsehoods that are intuitively false; and which should unite principles that are eternally true and immutably fixed, with those that imply self-destroying contradictions.