can you avoid those consequences, unless you totally reject, as the Word of God expressly teaches you to do, all carnal notions respecting the presence of our Lord in the Holy Sacrament.

There is a very remarkable circumstance recorded in the word of God, Exod. xxxii. 20. When Moses went up to the mount of God to receive the law, during his absence, which continued for forty days, the people became impatient, and not expecting him to return to them any more, persuaded Aaron, the brother of Moses, to make a golden calf, similar to what they had witnessed in Egypt; and this golden calf was to be the representative of that God who had brought them out of Egypt. Mark this well, brethren; we are not informed by Moses that the children of Israel worshipped the golden calf-as supposing that there was any peculiar virtue or power contained in it-on the contrary, they worshipped it only as a personification of the Deity of God the Creator. They said, "These be thy Gods, O Israel, which brought thee up out of the land of Egypt." And Aaron made proclamation and said, To-morrow is a feast to the Lord-thus showing that it was God, the Lord Jehovah, whom they wished to worship under this representation. We find St. Stephen, (Acts vii. 41.) when alluding to this circumstance of their idolatry, expressing himself thus:-" And they made a calf in those days, and offered sacrifice to the idol, and rejoiced in the work of their own hands." Now see, is not this applicable to you? You make images, the personification of those whose name they bear-you bow down before them, and adore them in open violation of God's expressed prohibition, in the first or second commandment, (Exodus xxiv. 2-5;) and to sum up all your monstrous disobedience to the plain teaching of God's inspired apostles, you make a cake or wafer, your church say some Latin prayers over it, and then you are called upon to worship it as God, and you do worship it.

See how the children of Israel were punished-and see how the senselessness of their conduct was shown.

While in the very act of their idolatrous worship of this calf, the representative of God-Moses (who had been previously informed by God himself of their wickedness) returned, and broke the calf in pieces, and burnt it, and ground it to powder, strewed it upon water, and made the people drink it. Why was this done? And why is it recorded in the Book of God, but to teach us all the folly of worshipping any thing we can drink or eat? Apply this to your own practice-you worship the blood of Christ-you worship the body of Christ-and you think you eat and drink them; thus you think you are doing that very act which the Holy Ghost, in the above passage, declares is a proof that such are not proper objects for worship at all. Surely, we never should have thought of worshipping the dead body of our Lord, when it was taken down from the cross. His disciples never attempted such a thing until they beheld that body again reanimated and filled with the Divinity. God is a spirit, saith our Lord, (John iv. 24,) and they that worship him must worship him in spirit and truth; and Jesus as God is thus to be worshipped. "The flesh profiteth nothing," John vi. 63. You are only degrading the Deity by such profane and ungodly notions, and wilfully shutting your eyes to that clear and express testimony given in the written word as to the manner of worship God expects from man.

Let us suppose poison mixed with the consecrated bread or consecrated wine, are we to be told that this entire poisoned mass is changed into the body and blood of Christ, and therefore is deprived of its hurtful properties, and may be safely partaken of. This your church will not presume to assert, because the test of the truth of such an assertion is easily tried, and the consecrating priest may himself make the experiment in the presence of you all; and then, surely, if your church really possesses, as she asserts she does, the power of working miracles—if her followers and children are those who exclusively follow the commands of our Lord and Saviour Jesus Christ-he need not apprehend any ill consequences. They, said our blessed

Lord, meaning his faithful children, were endued in those early days with the power of proving their mission by the working of miracles, which your church, as we have stated above, asserts has descended to, and continues with you. They shall take up serpents, and if they shall drink any deadly thing it shall not hurt them, Mark xvi. 18. Thus you see your priest may safely make the experiment, and prove the truth of your doctrine in his own person; and if he fears to do this, and I anticipate such will be the case, surely the entire system, even from this circumstance, may be known to be false, as your own Church History furnishes us with many instances of very eminent persons being murdered by poisoned hosts being administered to them in the

sacrament.

R.-Abluit digitos extergit et sumit ablutionem, extergit os et calicem quem operit, et picato corporali collocat in altare ut prius. Deinde prosequitur missam.

T.-He washes his fingers, and wipes them, and drinks the oblation. He wipes his mouth and the chalice, which he covers, and folding the corporale round it, places it upon the altar as at first. Then he proceeds with the Mass :

R.-Dicto post ultimam orationem: Dominus vobiscum. Res. Et cum spiritu tuo.

T.-Having said after the last prayer: The Lord be with you. Res.-And with thy Spirit.

R.-Dicit pro qualitate missæ vel benedicimus Domino. Res.-Deo Gratias.

T.-He says, according to the quality of the Mass, either-Let us bless the Lord. Res. Thanks be to God. There are various other endings according to the period of the year.

R.-Dicto ite missa est, vel benedicamus Domino, sacerdos inclinat se ante medium altaris et manibus junctis super illud dicit.

T.-Having said-Depart, it is the sending away, (meaning Mass is ended,) or, Let us bless the Lord-the

priest bows himself before the middle of the altar, and with his hands joined over it says—

Placeat tibi, sancta Trinitas, obsequium servitutis meæ, et præsta ut sacrificium quod oculis tuæ majestatis indignus obtuli, tibi sit acceptabile, mihique et omnibus pro quibus illud obtuli, sit, te miserante, propitiabile. Per Christum Dominum nostrum. Amen.

T.-May the performance of my service be acceptable to thee, O blessed Trinity, and grant that the sacrifice which I, unworthy, have offered before the eyes of thy Majesty, may be acceptable to thee, and that it may be propitiatory by thy compassion for me, and for all for whom I have offered it; through Christ, our Lord. Amen.

Mark now, the priest prays, as you are taught by your church, that the sacrifice which has been offered, may be acceptable and propitiatory, that is, atoning for his own sins and those for whom the offering is made. This offering, as you are taught, is the body and blood of the Lord Jesus. You beseech the blessed Trinity, one of the Persons of whom is Jesus himself, to accept his own body and blood as an atonement. This atonement has been made before by Jesus as man; and then you sum up all these inventions of man, by saying, through Christ our Lord-calling on Jesus to receive himself his own body and blood by his own intercession. I cannot understand this prayer; and really, so far as understanding the meaning of many of your most inconsistent prayers, you may as well have them in Latin as in English-for in both they are equally unintelligible.

R.-Deinde osculatur altare, et elevatis oculis et jungens manus, caputque cruci inclinans dicit-Benedicat nos Omnipotens Deus, et versus ad populum semel tantum benedicens etiam missis solemnibus prosequitur. Pater et Filius, et Spiritus Sanctus. Res.Amen.

T.-Then he kisses the altar, and lifting up his eyes, extending, raising, and joining his hands, and bowing his head to the cross, says-May the Almighty God bless

you; and turning to the people, pronouncing the oiessing only once, even in solemn Masses, he proceeds, saying-Father, Son, and Holy Ghost. Amen.

Here your church has introduced a form totally opposed to God's express commandment-bowing before the cross. In the second commandment, which is generally omitted in the catechism put into the hands of your people by your priests, there is an absolute and positive prohibition against making the likeness of any thing in heaven above, or in the earth beneath, or in the waters under the earth, for the purpose of bowing down before them, or adoring, or worshipping them. You may say, you adore not the cross, but him who hung thereon, even Jesus. Surely, if that be true, you are not to look for him there, but in heaven. Have you not sufficiently degraded the Saviour, by teaching that his glorious body and blood, which are in heaven, are not merely represented, or figured, or typified by the bread and the wine, which is the true doctrine of the Bible and the ancient church; but that this wretched wafer and this wine are changed into them; and you pay this false body the same divine honor which you should pay to the Lord of life and glory himself; you also in total and direct contempt of the positive precepts of God himself, Exodus xx. 4, which are their only sure and safe guides, and which your church, as far forth as she can, keeps from the knowledge of her people, bow before the image on the cross, identifying that which was made by man the workmanship of man-with Jesus, the eternal and living God.

Hear what Jesus himself says, John iv. 23, 24: "The hour cometh, and now is, when the true adorers shall adore the Father in spirit and in truth; for the Father seeketh all such to adore him. God is a Spirit, and they that adore him must adore him in spirit and in truth." Again, Jesus says, "I and my Father are one." John x. 30. God cannot be represented. Isaiah xl. 18. Nothing that we make or paint can resemble him; and, therefore, it is with the heart we must worship, and also