the Scripture? "I have no pleasure in you, saith the Lord of Hosts, and I will not receive a gift of your hand. For from the rising of the sun even to the going down, my name is great among the Gentiles; and in every place there is sacrifice, and there is offered to my name, a clear oblation, for my name is great among the Gentiles, saith the Lord of Hosts." 1 have quoted again from the Douay Version, that our Roman Catholic brethren may not have any censures to bring against the translation. The word which we translate Incense, they translate Sacrifice; but it is not our wish to differ about words, although particular words appear to have been selected to suit a particular purpose. By the words "Sacrifice" and Oblation," we understand the offerings of the persons, and religious actions of those who should be brought unto God by the preaching of the Gospel. "For the sacrifices of God are a broken spirit: a broken, and a contrite heart, O God, thou wilt not despise."* "I beseech you, therefore, brethren," saith St. Paul, "by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable to God, which is your reasonable service." Various parts of the prophetical Scriptures teach us, that in the Gospel times, men's oblations should be rendered clean, through the merits and intercession of Him who presents them to God. Hear the exposition of 'Tertullian: "The Prophet Malachi by a pure sacrifice meant the preaching of the Gospel, the offering of a contrite heart, and prayer proceeding from a pure conscience."

• Psalm li. 17.

We refer again to the Index, and are told that which will settle the point at once, if it be proved, viz: That the Mass was instituted and celebrated by Christ himself, and that the account of it is to be found in Luke xxii. 19. What saith the Scripture? "And taking bread, he gave thanks, and brake, and gave to them, saying, this is my body which is given for you: Do this, for a commemoration of me.' In like manner, the Chalice, also, after he had supped, saying, "This is the Chalice, the New Testament in my blood, which shall be shed for you." Are our doubts removed? Are we, by a reference to these verses, satisfied that the Church of Rome is quite Scriptural in her views of the Sacrament? No, far from it; for it appears to us that the Church of Rome makes the Sacrament quite another thing from what Jesus Christ intended it.

For Christ, at this Supper, spoke in a language which his hearers could understand; the priest in the Mass does not.

Christ, presenting the Cup to his disciples, said, Take, and divide it among you; or, as it is expressed in St. Matthew, "Drink ye all of this:" the priest in the Mass does not; only the bread is given.

Christ said, when he was giving the Cup, "This is my Blood of the New Testament which shall be shed for many, unto Remission of sins; but the priest says, "This is the Chalice of my Blood of the New and Eternal Testament, the mystery of the faith." Where do they find these words? Not in any of the four Gospels-not in any of the Epistles-yet they are to be found in the Canon of the Mass; and that

Canon is declared, by a decree of the Council of Trent, to be perfect; and he is declared "accursed" who says it is not perfect.

Again, we find no command to the priest to mutter a part of the Service; but the priest, in the Mass, does so, by the command of his Church, that it may not be distinctly understood; and she decrees, that whoever condemns this part of the Service for being thus muttered, "shall be accursed."*

Christ said to his disciples, "Do this for a commemoration of me;" but the Canon of the Mass says something else: "Communicating and venerating, in the first place, the memory of the glorious and ever Virgin Mary, the Mother of God, and of our Lord Jesus Christ." Here we discover a serious difference the Scriptures make it a Commemoration of the Saviour-the Romish Church uses it to honour the memory of a Creature, the Virgin Mary.+

Christ said nothing about Sacrificing his body; the priest in the Mass does.

Christ said nothing about making any offering to his Father; the priest in the Mass professes to offer Christ to God a propitiatory Sacrifice for the living and the dead.

Christ did not elevate the host, nor did the Apostles worship the Sacrament; but the priest in the Mass does elevate the host, that it may be worshipped by all the people as they would worship God the Father.

Christ offered no prayer for the dead;-the priest in the Mass does.‡

* Sessio xxii. Canon 9.

The Downside Discussion.

Of Prayers directed to departed Saints, in any way, there is

Christ did not put bones and relics of Saints under the Sacred Table; nor did he ask remission of sins from God on account of the merits of the Saints whose relics were under the Table; on the contrary, the priest, in the Mass, kissing the Communion table, which he calls an Altar, addresses God thus: 66 We pray thee, Lord, for the merits of thy Saints whose relics are here, that thou wouldest deign to pardon me all my sins.

Christ called that which was in the Cup the fruit of the Vine; but the Romish Church says it is not the fruit of the Vine, it is Blood.* To say that it was wine, has cost many a holy man his life.

We find these points of difference between the Sacrament as appointed by Christ, and as administered by the Romish Church. We protest against these things; and maintain, that they are without the authority of Scripture, and are the mere additions and inventions of the Church of Rome.

It is worthy of remark, that there is a total silence respecting the Mass in those parts of Scripture where we might most reasonably expect to find it, if such a sacrifice were to exist under the New Testament dispensation.

First, In the commission given to the Apostles. Secondly, In the letters written by St. Paul to Timothy and Titus, for the express and avowed purpose of teaching them their duty in the church; and, Thirdly, In the account given of the assembling of the Primi

no command, no permission in Scripture, and but one example, which is from Hell, that of Dives to Abraham.

Mendham's Address to the Inhabitants of Sutton Coldfield.

*Du Moulin.

tive Christians for worship, and of their general proceedings, as recorded in the Acts of the Apostles. In these three different cases, we observe the striking fact, that although all the grand peculiarities of Christian worship and ministerial duty are there adverted to, namely: reading, prayer, preaching, sacraments,-yet there is not the most distant allusion to any thing like such a sacrifice as the Mass, although that is, upon Roman Catholic principles, the most important part of Christian worship; and its celebration, the constant concern of the priesthood.*

It may be asked, if the Sacrifice of the Mass be thus destitute of Scriptural authority, why do her members assent to it? Mark the method by which the Church of Rome secures this assent. In the first place, she pours out the most appalling curses upon all who shall even venture to say that there is any error in the Canon of the Mass. This is one method of enforcing belief. The second is like unto it for wisdom; for in the Catechism of the Council of Trent it is said, "Pastors will first of all teach that the mind and reason are to be withdrawn, with all diligence, from the senses. For if the faithful persuade themselves, that only those things are contained in this sacrament which are perceptible by the senses, they must necessarily be carried to the extreme of impiety. For perceiving by the eyes, the touch, the smell, the taste, that there is nothing but the appearance of Bread and Wine, they will judge that there is only Bread and Wine in the Sacrament. Care must therefore be taken, that the faithful may withdraw their minds as far as possible from the judgment of the senses." The third method

+ Downside Discussion.