are sure of, and admit. Why not allude to that living Saviour who animates that body, and who is making intercession for his people? He tells you himself, John vi. 64, "it is the Spirit that quickeneth; the flesh profiteth nothing.' Even supposing that the bread and the wine were transubstantiated into the body and blood of our Lord-still it is by the living Saviour, risen from the dead, that you have access to God; and it is by him, and through him only, you are to approach the throne of grace, and be favorably received.

R.-Genuflectit surgit et dicit.

T.-He kneels down, rises up, and says

Why does the priest here kneel down without saying any thing, and then rise up? Can any thing be more senseless and unmeaning?

Panem cœlestem accipiam, et nomen Domini invocabo. T.-I will take the heavenly bread, and call upon the name of the Lord.

R.-Deinde parum inclinatus ambas partes hostiæ, inter pollicem et indicem sinistræ manus, et patenam inter eundem indicem et medium, et dextera percutiens pectus elevata aliquantulum voce, dicit ter devote et humiliter-Domine, non sum dignus ut intres sub tectum meum sed tantum dic verbo et sanabitur anima mea.

T. Then bending down a little, he takes both parts of the host between the thumb and fore finger of his left hand, and the paten between the same fore finger and the middle finger; and striking his breast with his right hand, and raising his voice a little, he says three times with devotion and humility-Lord, I am not worthy that thou shouldst enter under the roof of my house, but speak the word only, and my soul shall be healed.

R.-Postea dextera se signans cum hostia super patenam dicit.

T.-After this, signing himself with the sign of the cross with his right hand, and with the host upon the paten, he says

Corpus Domini nostri Jesu Christi custodiat animam meam in vitam æternam.

Amen.

T.-May the body of our Lord Jesus Christ preserve my soul unto everlasting life. Amen.

R. Sumit reverenter ambas partes hostiæ, jungit manus et quiescit aliquantulum in meditatione sanctissimi sacramenti. Deinde discooperit calicem, genuflectit colligit fragmenta, si quæ sint, extergit patenam, super calicem interim dicens.

T.-He takes with reverence both parts of the host, he joins his hands and remains quiet for a short time in meditation of the most blessed sacrament; then he uncovers the chalice, kneels down, collects the fragments, if there are any, wipes the paten over the chalice, in the mean while saying

We cannot refrain from inquiring here, what are those fragments which the priest gathers up? Are they parts of the body of our Lord? or are they, each of them, the entire body? If so, in what an extraordinary position does this rubric place the doctrines of your church-the collecting a number of bodies of our Lord together. Be assured, when this rubric was appointed, the absurd and blasphemous tenets of transubstantiation were unknown. And a further proof that this doctrine was unknown when these prayers were introduced into the canon of the Mass, is evident from the priest calling the host "heavenly bread." Now our blessed Lord says that "he is the bread that came down from heaven,” John vi. 33, 35; consequently, the heavenly bread cannot be his carnal body which he received of the blessed Virgin, but that spiritual food of which he speaks when he says—" he that cometh to me, shall not hunger; and he that believeth in me, shall not thirst"—showing that it is by faith we are said to feed upon him. "My meat," saith our Lord, John iv. 34, "is to do the will of him that sent me." "Not by bread alone," saith our Lord in another place, Matt. iv. 4, "doth man live, but by every word that proceedeth out of the mouth of God." Another instance to show

how our Lord makes use of the expression of "drinking"- -to describe the spiritual refreshment of the soul. We find, John iv. 13-" he that shall drink of the water I shall give him, shall not thirst for ever." Again, he says, Matt. v. 6-" Blessed are they that hunger and thirst after justice, for they shall have their fill." These passages show how entirely your church misrepresents our blessed Lord's meaning, when he speaks of eating and drinking; and to what wretched absurdities and contradictions you are driven by the novel doctrine of transubstantiation, invented only to increase the power and authority of your Church.

Quid retribuam Domino pro omnibus quæ retribuit mihi? Calicem salutaris accipiam, et nomen Domini invocabo. Laudans invocabo Dominum, et ab inimicis meis salvus ero.

T.-What return shall I make unto the Lord for all he has bestowed upon me? I will receive the cup of salvation, and will call upon the name of the Lord. Praising him, I will invoke the Lord, and I will be safe from mine enemies.

R.-Accipit calicem manu dextera et eo se signus

dicit.

T.-He takes the chalice in his right hand, and signing himself with it with the sign of the cross, says—

Sanguis Domini nostri Jesu Christi custodiat animam meam in vitam æternam. Amen.

T.-May the blood of our Lord Jesus Christ preserve my soul unto everlasting life. Amen.

Quo

R.-Sumit totum sanguinem cum particula. sumpto si qui sunt communicandi eos communicet. Postea dicit. Quod ore sumpsimus, Domine, pura mente capiamus, ut de munere temporali fiat nobis remedium sumpsiternam.

T.-He takes the whole blood with the particle, (which was mixed with it before,) which, being taken or drunk, if there are any persons to receive the communion, let him communicate to them. After that he

says, "What we have taken with the mouth, may we receive with a pure mind, and of a temporal gift, may it become an eternal medicine to us."

Here, again, we have the wine distinctly spoken of, as the blood of our Lord; and we would here propose a similar question to that proposed before-What is that particle which is mixed with the blood? Is it our Lord's body, or part of his body? And the idea of his body, or part of his body, being floating in his blood, is such a gross, unscriptural thought, that we really are at a loss to know how such a supposition could be entertained for a moment by any reasonable persons.

You only receive the wafer, or, as you suppose, the body of our Lord. If that be sufficient for you, why not for the priest? Why are all those forms of consecration of the wine made use of, unless in compliance, as you teach, with the command of our Lord. Surely, upon the same principle, then, you have no excuse for withholding the chalice or wine from the people who communicate, and commanding the priest to drink the entire himself. Antiquity, and the Holy Scriptures, the word of our Lord himself, condemn your present practice.

R.-Interim porrigit calicem ministro qui infundit in eo, parum vini, quo se purificat deinde prosequitur.

T.-In the mean while, he holds forth the chalice to the attendant, who pours into it a little wine, with which he purifies himself. He then proceeds :

What is the meaning here of his pouring into the chalice a little wine, and purifying himself with it? How can a person be purified with wine? Besides, upon your own principles, this must be quite unnecessary. Remember all the times the priest has made the sign of the cross upon himself up to this part of the Mass; and surely if there be any virtue in "crossings," the Powers of darkness must have been completely driven away long before. Consider, also, the holy water which he has cast upon himself-the incense which has been used to purify him. The blessed candles

which are lighted also, and which your church teaches are endued with many great virtues. Take all these holy ceremonies together, and surely you must admit it to be very strange, and inconsistent, to say that purification is still necessary. But again, perhaps the object of this purification, by the wine being poured into the chalice, and upon his fingers in which he has held the consecrated host, is to wash away all the particles or crumbs which may adhere to his fingers. Could this rubric have been made if the belief in the wafer or bread being the real body of our Lord prevailed, could it be taught that washing away so many bodies of our Lordfor your church, in her infallible wisdom, teaches that each crumb is a separate and distinct body—can be a cleansing or a purification? Surely such an expression would never have been used, for there can be no defilement in the touch of the body of our Lord. The truth is, this furnishes us with an additional proof of the novelty of many of the doctrines of your Mass; and of the inconsistency of one part with the other.

Corpus tuum, Domine, quod sumpsi, et sanguis quem potavi, adhæreat visceribus meis, et præsta ut in me non remaneat scelerum macula, quem pura et sancta refecerunt sacramenta. Qui vivis et regnas in sæcula sæculorum. Amen.

T.-May thy body, O Lord, which I have taken, and thy blood which I have drunk, adhere to my bowels; and grant, that there may not remain a spot of wickedness in me, whom thy pure and holy sacraments have refreshed; who livest and reignest forever and ever. Amen.

Here we find the distinction between the body and blood of our Lord still kept up; but how to explain the prayer that that body and blood may adhere or cling to the bowels of the priest, I confess is beyond my power -even upon Roman Catholic grounds. What, brethren, is it for a moment to be supposed that this is possible? I cannot dwell upon all the blasphemous consequences to which such a monstrous tenet must give rise; nor