tion as many as should be sanctified. He therefore, our God and Lord, when about to offer himself once for all to God the Father by his death, on the altar of the cross, that there he might accomplish eternal redemption-knowing that his priesthood was not to be abolished by death-in the last supper, on the night in which he was betrayed, declared himself to be constituted a priest for ever, after the order of Melchizedek, offered his body and blood to God the Father under the species of bread and wine, and by these symbols delivered the same to be received by his apostles, whom he then appointed priests of the new testament, and commanded them and their successors in the priesthood to offer the same, saying 'Do this for a commemoration of me.' Luke xxii. 19. Thus hath the Catholic church always understood and taught this doctrine; and this the Saviour did, that he might leave to his beloved spouse, the church, a visible sacrifice, such as human nature required, by which the bloody sacrifice made on the cross might be represented, the memory thereof preserved to the end of the world, and its salutary virtue applied for the remission of those sins which are daily committed by us.1 For as the Israelites of old sacrificed the passover in memory of their departure from Egypt, so the Redeemer instituted a new passover, wherein he is himself sacrificed by the church, through the priests, under visible signs, in memory of his passage from this world to the Father, after he had redeemed us

4 "The eucharist was instituted by our Lord for two great purposes, to be the celestial food of the soul, preserving and supporting spiritual life, and to give to the church a perpetual sacrifice, by which sin may be expiated, and our Heavenly Father, whom our crimes have often grievously offended, may be turned from wrath to mercy, from the severity of just vengeance to the exercise of benignant clemency.. The diference between the eucharist as a sacrament and sacrifice is very great, and is two-fold; as a sacrament it is perfected by consecration; as a sacrifice, all its efficacy consists in its oblation. When deposited in a tabernacle or borne to the sick, it is therefore a sacrament, not a sacrifice. As a sacrament, it is also to the worthy receiver a source of merit, and brings with it all those advantages which we have already mentioned; as a sacrifice, it is not only a source of merit but also of satisfaction. As, in his passion, our Lord merited and satisfied for us; so in the oblation of this sacrifice, which is a bond of Christian unity, Christians merit the fruit of his passion, and satisfy for sin." Catechism, p. 247.

by the shedding of his blood, delivered us from the power of darkness, and translated us into his kingdom. And truly this is the 'clean oblation' which cannot be defiled by any unworthiness or sin of the offerer; respecting which the Lord foretold by Malachi that it should be offered in every place to his name, which should be great among the Gentiles: as also the apostle did not obscurely intimate, when he said, in his epistle to the Corinthians, that those who were polluted by participation of the table of devils, could not be partakers of the table of the Lord; understanding that the word 'table' was always used for 'altar.' Finally, this is the sacrifice which was figuratively represented by the various sacrifices offered in the times of nature and of the law; since it includes every good which was signified by them, and is the consummation and perfection of them all.

"CHAP. II. That the sacrifice of the mass is propitiatory, both for the living and the dead.

"And since the same Christ who once offered himself by his blood on the altar of the cross, is contained in this divine sacrifice which is celebrated in the mass, and offered without blood, the holy council teaches that this sacrifice is really propitiatory, and made by Christ himself; so that if we approach God contrite and penitent, with a true heart and sincere faith, with fear and reverence, we obtain mercy and find grace in seasonable aid.' Heb. iv. 16. For assuredly God is appeased by this oblation, bestows grace and the gift of repentance, and forgives all crimes and sins, how great soever; for the sacrifice which is now offered by the ministry of the priests is one and the same as that which Christ then offered on the cross, only the mode of offering is different. 5 And the fruits of that bloody oblation are

5 "We therefore confess that the sacrifice of the mass is one and the same sacrifice with that of the cross: the victim is one and the same, Christ Jesus, who offered himself, once only, a bloody sacrifice on the altar of the cross. The bloody and unbloody victim is still one and the same, and the oblation of the cross is daily renewed in the eucharistic sacrifice, in obedience to the command of our Lord. 'This do, for a commemoration of me.' The priest is also the same

plentifully enjoyed by means of this unbloody one; so untrue is it that the latter derogates from the glory of the former. Wherefore it is properly offered, according to apostolic tradition, not only for the sins, punishments, satisfactions, and other necessities of living believers, but also for the dead in Christ, who are not yet thoroughly purified.

"CHAP. III. Of masses in honour of the saints.

'Although the church is accustomed to celebrate sometimes certain masses in honour and memory of the saints, nevertheless, it teaches that sacrifice is not offered to them, but to God only, who has crowned them with glory; whence the priest does not say, 'I offer sacrifice to thee, Peter, or Paul,' but giving thanks to God for their victories, he implores their patronage, that they whom we commemorate on earth may vouchsafe to intercede for us in heaven.7

Christ our Lord; the ministers who offer this sacrifice consecrate the holy mysteries not in their own, but in the person of Christ .... That the holy sacrifice of the mass, therefore, is not only a sacrifice of praise and thanksgiving, or a commemoration of the sacrifice of the cross, but also a sacrifice, of propitiation, by which God is ap peased and rendered propitious, the pastor will teach us a dogma defined by the unerring authority of a general council of the church. As often as the commemoration of this victim is celebrated, so often is the work of our salvation promoted, and the plenteous fruits of that bloody victim flow in upon us abundantly through this unbloody sacrifice." Catechism, p. 249, 250.

6 "Such is the efficacy of this sacrifice, that its benefits extend not only to the celebrant and communicant, but also to all the faithful, whether living or numbered amongst those who have died in the Lord, but whose sins have not yet been fully expiated." Catechism, p. 250.

The following prayer is presented at the "Oblation of the Host;" "Accept, O Holy Father, almighty and eternal God, this unspotted host, which I thy unworthy servant offer unto thee, my living and true God, for my innumerable sins, offences, and negligences, and for all here present; as also for all faithful Christians, both living and dead; that it may avail both me and them to life everlasting. Amen.” Ordinary of the Mass.

7 The following prayers will further explain the meaning of the council:

Receive, O holy Trinity, this oblation which we make to thee in memory of the passion, resurrection, and ascension of our Lord Jesus Christ, and in honour of the blessed Mary, ever a virgin of

"CHAP. IV. Of the canon of the mass.

"And since it is fit that holy services should be administered in a holy manner, and this sacrifice is the holiest of all, the Catholic church hath many ages ago instituted a sacred canon, in order that it might be worthily and reverently offered and received; which canon is so free from every error, as to contain nothing which does not powerfully savour of holiness and piety, and tend to raise the minds of the worshippers to God; for it is composed of the words of our Lord himself, the traditions of the apostles, and the pious institutions of holy pontiffs.

8

"CHAP. V. Of the solemn ceremonies of the sacrifice of the mass.

'Seeing that such is the nature of man, that he cannot easily be raised to the contemplation of divine things without external aid, holy mother church hath instituted certain rites, as for instance, that some parts

blessed John Baptist, the holy apostles Peter and Paul, and of all the saints; that it may be available to their honour and our salvation; and may they vouchsafe to intercede for us in heaven, whose memory we celebrate on earth. Through the same Christ our Lord. Amen." Ordinary of the Mass.

"May the intercession, we beseech thee, O Lord, of bishop Peter thy apostle, render the prayers and offerings of thy church acceptable to thee; that the mysteries we celebrate in his honour, may obtain for us the pardon of our sins."

"Sanctify, O Lord, the offerings of thy people by the prayers of Paul thy apostle; that what is acceptable to thee, because by thee instituted, may become still more acceptable by his intercession." Breviar. Jan. 18. the feast of St. Peter's chair at Rome.

The "offering" is Christ himself, and the prayer is that the Redeemer's sacrifice may avail to procure pardon, through the intercession of Peter and Paul! Christ himself offered in honour of a saint! Is not this setting the servant above the Lord? Is it less than blasphemy?

8 The canon of the mass is "the most sacred and solemn part of this divine service, which is read with a low voice, as well to express the silence of Christ in his passion, and his hiding at that time his glory and his divinity, as to signify the vast importance of that common cause of all mankind, which the priest is then representing as it were in secret to the ear of God; and the reverence and awe with which both priest and people ought to assist at these tremendous mysteries." Garden of the Soul, p. 83.

of the mass should be spoken in a low tone of voice, others in a louder. Ceremonies are also used, such as mystical benedictions, lights, incense, vestments, and others of the same kind, gathered from apostolic discipline and tradition, whereby the majesty of this great sacrifice is set forth, and by these visible signs of religion and piety the minds of the faithful are excited to the contemplation of the deep truths which are therein contained.9

9 It would be a tedious task to enumerate and describe these ceremonies-the genufluxions, fumigations, obeisances, ablutions, crossings, &c. &c. which form essential parts of Roman Catholic worship. Instead of attempting this, we will furnish our readers with certain explanations of their meaning and intention, as supplied by Roman Catholic writers.

"These ceremonies are in general very ancient, and may be traced as far back as the second or third century. The language is that which prevailed at the period of the introduction of Christianity; the dresses are nearly of the same era. The surplice, called in Latin alba, was probably borrowed from the linen ephod worn by the Levites in their functions under the old law. The other vestments are Roman.....The use of torches and of incense is supposed to have been introduced into the church in the third century; it originated in the East, but soon became general; it was founded on figurative reasons. The former were borne before the book of the gospel, and reminded the faithful of the light diffused over the universe by the promulgation of the sacred volume, and of the true light that enlighteneth every man that cometh into the world.' The latter had been expressly commanded in the old law, and was considered in the new as a fit accompaniment to be offered with the prayers of the saints, upon the golden altar before the throne." Eustace's Italy, vol. ii. p. 183-187.

"With regard to the vestments in which the priest says mass; as the mass represents the passion of Christ, and the priest there officiates in his person, so these vestments in which he officiates represent those with which Christ was ignominiously clothed at the time of his passion. Thus the amice represents the rag or clout with which the Jews muffled our Saviour's face, when at every blow they bid him prophesy who it was that struck him. St. Luke, xxii. 64. The alb represents the white garment with which he was vested by Herod; the girdle, maniple, and stole, represent the cords and bands with which he was bound in the different stages of his passion; the chasuble, or outward vestment, represents the purple garment with which he was clothed as a mock king; upon the back of which there is a cross, to represent that which Christ bore on his sacred shoulders lastly, the priest's tonsure, or crown, is to represent the crown of thorns which our Saviour wore.

"Moreover, as in the old law, the priests, that were wont to officiate in sacred functions, had, by the appointment of God, vestments assigned for that purpose, as well for the greater decency and solem