1:

faith, love, repentance, &c. as we should have endeavoured to excite in ourselves had we been present at his passion and death on Mount Calvary.

What are the ends for which this sacrifice is offered to God?

Principally these four, which both priest and people ought to have in view. 1. For God's own honour and glory. 2. In thanksgiving for all his blessings conferred on us through Jesus Christ our Lord. 3. In satisfaction for our sins through his blood. 4. For obtaining grace and all necessary blessings from God.

A propitiatory sacrifice is a sacrifice by which an atonement is made for sin committed; and certainly attending the ceremony of the Mass is the most easy way ever invented by the artifice of man for the accomplishment of such an object. By Mass (from the Latin Massa) we understand the body of a book or form of worship ;* but that "Christ said the first mass" would be too contemptible an assertion to notice, did not so many who think they have nothing to do towards the preservation of their souls but rely upon the infallible power of their priests, believe it. If the words "Do this in remembrance of me," constituted the first Mass, why has this very simple form, accompanied by the breaking of bread and receiving the wine, been departed from?+ Neither will Popery dare to assert now, much as she has dared, that our Saviour addressed his disciples in a language which they did not understand, as does the Romish priest, accompanied with the ringing of little bells and all her paraphernalia of tawdry

There are many various accounts of the derivation of the word Mass. Baronius says it is derived from the Hebrew Missach (an oblation or sacrifice). It is also said to proceed from the Latin Missa, Missorum, because in former times the Catechumens (distinguished by this appellation in the first ages of Christianity from the Believers) who were in a state of probation, were sent out of the church when the deacons said, Ite Missa est, after reading the sermon, the Epistle, and Gospel; not being allowed to assist at the consecration. There are others who derive this word from Missio (sending), because the prayers of those on earth are sent (ascend) up to heaven.

+ It is not unworthy of remark that in this paragraph it is broadly insiuuated to those forbidden to examine further, that these words were used by our Saviour after he had "said Mass." "Christ himself," says the Pope," said the first Mass, AND ordained that his Apostles and their successors should do the like-Do this in remembrance of me."" Do what?-Say other Masses, it is implied, although ALL HE did was to break and partake of the bread and drink of the wine; and his positive commands were that the bread and wine should be taken in his remembrance. We find nothing like a Mass spoken of throughout the whole Scriptures, although we

ornament. We have already said, the sacrifice which God requires is a truly penitent heart, and not the vain ceremonies instituted to impose on the senses. Reason and St. Paul tell us that a decent ceremony only, performed "in a seemly and due order," is requisite ; not that we are to rely upon forms of worship as efficacious means for the preservation of our souls.

Christ was the high priest when he "brake the bread," an offering which his disciples received and ate; but this is not enough for Popery, who insists upon eating the priest also! Assuming, for a moment, that the body of Christ was really present, would it, we ask, be more likely to "move God to mercy" than to anger by the daily oblation, or sacrifice, of "his only Son?" Protestants aver that they are receivers of the spiritual fruits of the sacrifice upon the cross. "The cup shed" is merely figurative, as every schoolboy would discover, if permitted to look into the Scriptures; as are the words "which is shed for you," it not then having been shed, as before observed. In the first chapter of Malachi, the prophet "complaineth of Israel's unkindness; of their irreligion and profaneness." Whoever of " the Holy Fathers” may have ap plied this chapter to "the Mass," there is no allusion to such a ceremony contained therein, nor in any other chapter throughout the Bible. What proofs the Pope might have drawn from ch. vi. 10, 11, if there had been such verses of such a chapter, it is impossible to say. All that we have to say upon this part of our subject, is, that we have what is known as King James's Bible before us, containing the references to the ori

prefer the daring impudence of Popery as exhibited in the French editions of them to the paltry insinuation before us. The New Testament (Louvaine Edit. Rue St. Jaques, Paris, 1701), which, it may be observed, is an approved translation, thus renders Ministrantibus illis Domino (as they ministered to the Lord, Acts xiii. v. 2.) Or comme ils offroient au Seigneur le sacrifice de la Messe; that is, Now, as they offered to the Lord the sacrifice of the Mass. Such are the correct translations of the Scriptures approved by Popery. The canon of the Mass was instituted by Gregory 1., Bishop of Rome, in the latter end of the sixth century, but was not adopted by the other Latin churches for several ages afterwards. See Mosh. Eng. Trans. i. 422; Ref. to Theod.; De Canone Missa Gregoriano.

ginabtextsdinothé margin; and in which Bible the Book of Malachi contains but four chapters, and the fourth chapter but six verses. Papists, to be sure, are not permitted to read the Scriptures they rely upon their priests for their salvation; and thus, as the light of the Gospel is hidden from them, and their priests are infallible, the laity are as well satisfied with such texts and chapters as come from the papal manufactory, as they (at present) are with such selections as they receive of Holy Writ.* We may observe that it is said above, the Fathers apply the undiscovered + chapter to the Mass; and whom we are told also apply the text quoted from the Psalms to the Real Presence. But when the King of Salem "brought forth bread and wine" to Abraham, it is not said that Abraham ate the "real and substantial body" of Melchisedech? On the contrary, Melchisedech afterwards blessed him. And now, we ask what has this at all to do with the ceremony of the Mass? Let us keep more closely to the question.‡

2 By the Old Testament we learn that Christ was to die ONCE a perfect and complete sacrifice for the sins of all who would seek his mercy-not by the performance of works wrought, but through faith and repentance. "He was wounded for our transgressions; he was bruised for our iniquities; the chastisement of our peace was upon him, and with his stripes we are HEALED." (Isaiah, lii. 5.) We refer our readers to the above chapter, trusting that they will read the whole of it. They will find it as clearly opposed to what Popery calls her daily "sacrifice of the mass," as is

"The present advocates of the Church of Rome are justly to be suspected of unworthy artifices in managing the present controversies. Bishop Milner refers to a document in the Lambeth Library, which exists only in his own imagination. See to his Defence of Cranmer's Doctrine of the Sacrament,

Mr. Todd's Introduction Remarks upon the Observations of Dr. Lingard." Referred

p. 7. See also Mr. T,'s

to by Mr. Townsend.

Be it remembered that this reference is given in the twelfth edition. See p. 13.

We will wholly dispose of the sacrificial part of the ceremony previous to comperformance in an unknown tongue, as these are distinct questions. those odi to zonutgine oili megulbis 200

on

the latter to the human understanding, and to the following declarations contained in the New Testament pisos sioninia of Acts, xx. 28. "Take heed therefore unto yourselves, and to all the flock over the which the Holy Ghost hath made you overseers to feed the Church of God, which he hath PURCHASED WITH HIS OWN BLOOD.". uld not mont

› Rom. iii. 23 to 29. "For all have sinned and come short of the glory of God; being justified FREELY BY HIS GRACE through the redemption that is in Christ Jesus, whom God hath set forth to be a propitiation, through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God:-to declare, I say, at this time his righteousness, that he might be just, and the justifier of him which believeth in Jesus. Where is boasting then? It is excluded. By what law,-of works? Nay; but by the law of faith; therefore, we conclude that a man is justified by faith, without the deeds of the law.” And here, we ask, if a man cannot be saved by the law of Moses, what must become of him who trusts in the laws and means of grace (') invented by Popery?

Rev. i. 5. "Unto Him that loved us, and WASHED US FROM OUR SINS in His own blood," &c.

Hebrews, vii. 26, 27, 28. "For such an high priest became us, who is holy, harmless, undefiled, separate from sinners, and made higher than the Heavens-who needeth not daily, as those high priests, to offer up sacrifice, first for his own sins, and then for the people's; for this HE' did ONCE when he offered up himself. For the law maketh men high priests which have infirmity; but the word of the oath which was since the law, maketh the Son who is consecrated for evermore."-Again, mark the covenant of God, quoted (Heb. viii. 10.) by St. Paul.-"I will put my laws into their minds, and write them in their hearts," &c. It would far exceed our limits were we to quote ALL the plain and innumerable proofs adduced in the Scriptures of the sacrifice

of Christ, ONCE offered, being a full complete and perfect oblation for the remission of sins, opposed as it is by Popery in her sacrifice of the mass. The following passages are extracted promiscuously from the 9th and 10th chapters of St. Paul's Epistle to the Hebrews; and to these chapters we beg to refer our readers, on the present subject. We commence at the 9th verse of the 9th chapter; but whether Paul, in speaking of a figure of the old law prefigured the law of Popery, our readers must judge for themselves.

Speaking of the Jewish tabernacle, he says, it "was a figure for the time then present, in which were offered both gifts and sacrifices that could not make him that did the service perfect, as pertaining to the conscience, which stood only in meats and drinks and divers washings, and carnal ordinances (i. e. other carnal ordinances) imposed on them until the time of Reformation." "For where a Testament is, there must also of necessity be the death of the Testator; for a Testament is of force after men are dead; otherwise, it is of no strength at all whilst the Testator liveth." "For Christ is not entered into the holy places made with hands, which are the figures of the true; but into Heaven itself, now to appear in the presence of God for us :-nor yet that he should offer himself often, as the high priest entereth the holy place with the blood of others; for then must he often have suffered since - the foundation of the world; but now ONCE in the end of the world, (i. e., the last age of the world, the Gospel age,) hath he appeared, to put away sin by the sacrifice of HIMSELF; and, as it is appointed unto mankind once to die, but after this the judgment, so CHRIST WAS ONCE OFFERED to bear the sins of many; and unto them that look for him shall he appear the SECOND time without sin unto salvation." Such are a portion of the contents of the 9th chapter; those that follow are from the 10th. "But in those sacrifices there is a remembrance again made of sins every "We are sanctified through the offering of the body

year."