livered the images? By these symbols he commended his memory to his disciples.' (Dial. iii. cont. Marcion.) Clemens Alexandrinus says, 'Such food'(for faith) our Lord elsewhere sets forth in the gospel of John by symbols, saying, 'Eat my flesh, and drink my blood.' (Pæd. c. 6. l. 1. p. 100.) Cyril of Jerusalem says, 'In the type of the bread is given to you the body, and in the type of the wine the blood.' (Cat. Myst. iv. 1. p. 292.) Eusebius of Cesarea says, 'Christ appointed them to use bread as a symbol of his own body.' (Dem. Evan. lib. 8. c. 1.) Tertullian speaks of the bread by which Christ represents his body.' (Adv. Marcion. lib. 1. p. 372.) Ambrose says, 'You receive the sacrament as a similitude; it is the figure of the body and blood of the Lord. You drink the likeness of his precious blood.' (De Sacram. lib. iv. c. 4.) Cyprian says, The blood of Christ is shewn by the wine.' (Cecil. patri. epis. 65. p. 153.) and pope Gelasius (A. D. 492,) plainly declares that 'the substance or nature of the bread and wine ceases not to exist, and assuredly the image and similitude of the body and blood of Christ are celebrated in these mysteries. (Contra Eutychen.)

Here are ten of the leading fathers of the church, and if time permitted we might refer to forty more, who all explicitly tell us, that in calling the sacramental elements the body and blood of Christ, they mean no more than they apprehend Christ himself to have meant, namely, that the bread and wine were the types, the symbols, the figures, the representations, of his body and blood; but that they continued to be bread and wine still. And so much for all the boasted evidence from antiquity, in favour of TRANSUBSTAN

TIATION.

XVIII.

ROMISH DOCTRINES AND PRACTICES.

THE MASS.

HAVING now considered, at some length, the doctrine of transubstantiation, the subject which comes next in order, in the present discussion, is its twin corruption, THE MASS.

These two great inventions of the church of Rome, may, indeed, be considered rather as two branches of the same subject. Transubstantiation declares that "the bread which we break" is not only "the communion of the body of Christ," but is that very material body itself! The Mass goes one step further, and tells us that the same body, thus miraculously and multitudinously and perpetually reproduced, is not so reproduced for our own comfort and edification merely, but for the purpose of being offered up daily, in every communion, to God the Father, as a propitiatory sacrifice for sin. Each of these dogmas is alike in plain opposition to the text of scripture, and to the dictates of common sense.

Of the first we have already treated: let us now pass on to the second.

What is called in the Romish church The Mass,' is among all Protestants called the communion of Christ's body and blood.' The institution of this service or celebration is plainly and explicitly described in scripture ;-let us, then, first turn to that narrative.

Matthew, the first evangelist, informs us, that at or after our Lord's passover, "Jesus took bread, and blessed it, and brake, and gave it to the disciples, and said, Take, eat; this is my body. And he took the cup, and gave thanks, and gave it to them, saying, Drink ye all of it; for this is my blood of the New Testament, which is shed for many for the remission of sins.” (ch. xxvi. 26-28.) Mark repeats the fact in almost the very same words. Luke says, "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 blood, which is shed for you." (ch. xxii. 12-20.) John, the beloved disciple, though present at the institution, does not even record the fact in his gospel. But Paul, writing to the Corinthian church, and giving them large instructions as to their religious observances, says, “I have received of the Lord that which also I delivered unto you: That the Lord Jesus, the same night in which he was betrayed, 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, saying, This cup is the new testament in my blood: this do ye, as oft as ye drink it, in remembrance of me. For as often as ye eat

this bread, and drink this cup, ye do shew the Lord's death till he come." (1 Cor. xi. 23—26.)

Such is the whole instruction afforded by the inspired writers in this matter. Now let us see whereunto this short and simple observance, upon which no one of the apostles has dwelt for more than a few lines, let us see to what it has grown. The following is a description of the Roman ritual of the mass.

'The mass, as viewed by a spectator, may be said to consist of five divisions. The first we may call the robing of the bishop in his pontificals, which must afford a highly intellectual and spiritual feast of soul to the spectators, and worshippers-shall I call them? The bishop enters the chapel in a woollen pontifical cope, which has its tail borne up by a chaplain; and going to the altar, he kneels down and says the "Introibo, I will go in," &c. He then goes to the place where the paramenta, or robes and ornaments, are placed, and seats himself, surrounded by the proper quota of chaplains and deacons, one of whom acts as his prompter, to tell him what to say, and to point with his finger to the place in the book where he is to read; near them lie the various paraphernalia and sacred vessels. The attendants having duly put on their sanctified robes and surplices, the bishop rises, and turning towards the altar, says the Lord's prayer secretly; then crossing himself from his brow to his breast, he says, "God be my helper." And while the choir responds, he turns towards the altar, between two bearers of wax candles, and says, "The Lord be with you," and other prayers. Then gravely laying aside his pluvial, or cope, he takes the ornament called his planet, and approaches the altar, and sits

down, while the psalm of the hours is being sung. During the singing, the holy sandals are brought out, one deacon lifts up the corner of his cope, while another takes off the bishop's shoes; then uttering certain prayers, he at last says, "Shoe me with the sandals of gladness." The dutiful deacon then puts on the consecrated sandals; and thus answers his prayer. Then standing up he says, "O Lord! strip the old man off me." The scutiferus, or shieldbearer, answers this prayer by stripping him of his flowing cope. Then looking at his hands, he says, "O Lord, give virtue to my hands." This prayer is answered by another, bringing a basin of water to wash his hands while he sits. The towel and basin are held by the most honourable and exalted layman, who, throwing himself on his knees, and pouring out a little water into the basin, sips and tastes it. Meanwhile, another of the attendants is taking the consecrated rings off the bishop's fingers; and then the distinguished layman, with the aid of a deacon, washes the bishop's hands, and dries them, and then carries back the basin and towel to the credentia. The bishop's feet being shod with the gospel preparation, by putting on sandals, and the old man being put off by pulling off his old woollen cope, and having washed his hands in virtue and innocence, by getting them washed in water, he approaches the robes, and says, "O Lord, put on me the helmet of salvation." At this signal the paramenta, or robes and ornaments, are all brought forward-fifteen in number. The bishop approaches, bows, and kisses five of them, viz. the amictus, the pectoral, the cross, the stole, and the pall. All these the deacons receive from the chaplains, one by one, and put upon the