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" This is my

corpore et sanguine Domini nostri Jesu Christi; negaveritque mirabilem illam et singularem CONVERSIONEM totius substantiæ panis in corpus et totius substantiæ vini in sanguinem; manentibus duntaxat speciebus panis et vini : quam quidum CONVERSIONEM Catholica ecclesia aptissime transubstantionem appellat: anathema sit.' In reply to this anathema we can only say, that it remains with Roman Catholics to prove that the word is is literally identical with is CONVERTED INTO, and whether it does not rather militate against all idea of a conversion or a transubstantiation.

But in the next place Christ said, BODY.” But what does the Church of Rome say ? The Catechism of the Council of Trent says, A WHOLE CHRIST, BOTH GOD AND MAN, IS CONTAINED IN THE EUCHARIST.—Totus CHRISTUS, ET DEUS ET HOMO, IN EUCHARISTIA CONTINETUR.NOT ONLY THE TRUE BODY OF CHRIST AND WHATEVER PERTAINS TO A TRUE BODY, AS BONES AND NERVES : BUT ALSO A WHOLE CHRIST IS CONTAINED IN THIS SACRAMENT.-NON SOLUM VERUM CHRISTI CORPUS, ET QUIDQUID AD VERUM CORPORIS RATIONEM PERTINET, VELUT OSSA ET NERVOS, SED ETIAM TOTUM CHRISTUM IN HOC SACRAMENTO CONTINERI. Moreover; the Church of Rome asserts that there is a whole Christ in every particle, even the smallest, CHRISTUS TOTUS IN QUALIBET PARTICULA. I would ask, Does the Council of Trent take the word BODY literally in her first canon on the Eucharist ? Christ says, “ This is my BODY :

the Council says, "Si

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quis negaverit in sanctissimæ Eucharistiæ sacramento contineri vere, realita et substantialiter CORPUS ET SANGUINEM UNA CUM ANIMA ET DIVINITATE DOMINI NOSTRI JESU CHRISTI, ET PROINDE TOTUM CHRISTUM, anathema sit.' 'If any one shall deny that in the Sacrament of the most holy Eucharist there is contained truly, really, and substantially the BODY AND BLOOD TOGETHER WITH THE SOUL AND DIVI-. NITY OF OUR LORD JESUS CHRIST, AND THEREFORE A WHOLE CHRIST, let him be anathema.' The Council declares that a whole and entire Christ is contained under the species of bread and under each part of the whole species, and a whole Christ under the species of wine and under its parts.' 'Totus enim et integer Christus sub panis specie et sub quavis ipsius speciei parte, totus item sub vini specie et sub ejus partibus extitit.' Observe, Christ says of the bread, “ This is my body." The Church of Rome makes him say, 'This is my body AND BLOOD AND SOUL AND DIVINITY, in short, A WHOLE AND ENTIRE CHRIST, BOTH GOD AND MAN.' Again, Our Saviour says of the cup,

6. This is blood.The Church of Rome make him say, This is my blood AND BODY AND SOUL AND DIVINITY, in short, A WHOLE AND ENTIRE CHRIST, BOTH GOD AND MAN.' The words which we have printed in capital letters are added gratuitously, because the Church of Rome has thought proper to do so. And yet thạt church talks of taking the words of Christ literally!!!

We need not waste our time in proving that the

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Church of Rome does not take the words of Christ figuratively, for the Council of Trent in its first canon anathemizes all who believe Christ to be present in the Eucharist in a figure, 'in figura.'

As we shall have occasion to speak in another place (chap. vi. and chap. xix.) of the idolatry and blasphemy of the Mass, we will now only refer to its blasphemy in one point of view, viz. the dishonour brought by the ' blasphemous fable' of the Mass upon the one sacrifice on the cross, whereby was offered

up a full, perfect, and sufficient propitiation, oblation, and satisfaction for the sins of the whole world.'

And, first, the sacrifice of the mass professes to be the very sacrifice of the cross offered anew. hear the Catechism of the Council of Trent.

Sacrificium Missæ et sacrificium crucis UNUM ET IDEM. -Unum itaque et idem sacrificium esse fatemur, et haberi debet, quod in missâ peragitur, et quod in cruce oblatum est, quemadmodum una est et eadem hostea, Christus videlicit Dominus noster, qui seipsum in arâ crucis semel tantum modo cruentum immolavit. Neque enim cruenta et incruenta hostia duæ sunt hostiæ, sed una tantum, cujus sacrificium, postquam Dominus ita præcepit, “hoc facite in meam commemorationem'in Eucharistiâ quotidie restauratur.

The Sacrifice of the Mass and the Sacrifice of the Cross, ONE AND THE SAME.-We confess that the sacrifice which is completed in the mass, and that which was offered on the cross is ONE AND THE SAME, and it ought to be so held, since it is ONE

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AND THE SAME VICTIM, namely, Christ our LORD, who once only immolated himself on the altar of the cross a bloody victim.

For the bloody and the unbloody victim are not two hosts (or victims), but only ONE, the sacrifice of which, since our Lord has thus enjoined, “Do this in remembrance of me,” is DAILY RENEWED in the EUCHARIST.'

And, secondly, the Sacrifice of the Mass is PROPITIATORY, that is, it makes atonement for sin. This follows from the preceding statement. The Council of Trent declares that it is 'vere propitiatorium,' truly propitiatory. Hujus quippe oblatione paratus Dominus, gratiam et donum penitentiæ concedens, crimina et peccata, etiam ingentia, dimittit.' "The Lord being appeased by the oblation of him (namely, Christ in the Mass) conceding the grace and gift of penitence, remits crimes and sins, even very great ones.'

And then, thirdly, it is propitiatory, not only for the living, but the DEAD.

The Council declares that it is propitiatorium pro vivis et defunctis,'— propitiatory for the living and the DEAD.' Non solum pro fidelium vivorum peccatis, pænis, satisfactionibus et aliis necessitatibus, sed et pro defunctis in Christo nondum ad plenum purgatis, rite, juxta apostolorum traditiones, offertur.' Sessio xxii. De Sacrificio Missæ.

• It is duly offered according to the TRADITIOns of the Apostles, not only for the sins, punishments, satisfactions, and other necessities of living saints, but also for the DEAD IN CHRIST, not as yet fully purged.'

" the curse

We pronounce the Sacrifice of the Mass A BLASPHEMOUS FABLE, resting only on tradition. We again pronounce it BLASPHEMY, in spite of the fourth Canon of the twenty-second Session of the Council of Trent. We know who has said, causeless shall not come; ” and therefore we despise the-anathema therein contained, and declare that the Sacrifice of the Mass is DEROGATORY to the Sacrifice on the Cross.

If the Council curse us, it curses St. Paul also. We appeal from the Church of Rome to the Epistle to the Hebrews.

The Sacrifice of the Mass is blasphemy, forChrist, being come an High Priest of good things to come, by his own blood entered in once into the holy place, having obtained eternal redemption for us.” (Heb. ix. 11, 12.)

The Sacrifice of the Mass is blasphemy, for Christ is entered into heaven itself, now to appear in the presence of God for us, not in order to offer himself OFTEN,' as he is made to do in every Sacrifice of the Mass; not to offer himself OFTEN,' yea, millions of times, as he is made to do by the Romish Church, (for every Pope of Rome requires two MILLIONS of masses to get his soul out of purgatory); not to 'offer himself OFTEN as the Jewish High Priest entered into the holy place EVERY YEAR with blood of others ;' and as the Pope, the Romish PONTIFEX MAXIMUS, and the Romish priests, enter into the house of God not only 'EVERY YEAR,' but ' EVERY DAY,' with the unbloody Sacrifice of the Mass, for

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