energy will be communicated to his soul-thus he truly partakes of the body and blood of his Saviour.

The entire act, done with faith, is eating the body, and drinking the blood of our Lord Jesus Christ, of which the bread and the wine are only the emblems especially appointed by divine institution. This feeling of the mind, constitutes the eating of the body and the drinking the blood of the Saviour, to which he himself attaches the promise of eternal life; John vi. 55. And that these feelings are not exclusively confined to the receiving the Lord's Supper, and that this is the view taken by the Protestant churches, is clear from the rubric at the communion of the sick, in her Book of Common Prayer; where, if for some of those reasons there stated, the Communion of the Lord's Supper cannot be administered, the curate is enjoined to instruct the sick person-"That if he do truly repent him of his sins, and steadfastly believe that Jesus Christ hath suffered death upon the cross for him, and shed his blood for his redemption, earnestly remembering the benefits he hath therein, and giving him hearty thanks therefor, he doth eat and drink the body and blood of our Saviour Christ, profitably to his soul's health, although he does not receive the sacrament with his mouth." Nothing can be clearer or more to the purpose than this passage.

I will now bring before you two of those prayers used by the Protestant Church; and you will find how entirely they agree with Holy Scripture, and what we have before shown to be the doctrine of the Primitive Apostolic Church; one is the prayer immediately before the consecration, and the other is the prayer of consecration :

"We do not presume to come to this, thy table, O merciful Lord, trusting in our own righteousness, but in thy manifold and great mercies. We are not worthy so much as to gather up the crumbs under thy table; but thou art the same Lord, whose property is always to have mercy. Grant us, therefore, gracious Lord, so to eat the flesh of thy dear Son, and to drink his blood, that our sinful bodies may be made clean by his body,

and our souls washed through his most precious blood; and that we may evermore dwell in him, and he in us. Amen."

66 THE PRAYER OF CONSECRATION.

“Almighty God, and Heavenly Father, who, of thy tender mercy, didst give thine only Son, Jesus Christ, to suffer death upon the cross for our redemption, who made there, by his one oblation of himself once offered, a full, perfect, and sufficient sacrifice, oblation, and satisfaction for the sins of the whole world; and did in stitute, and in his holy Gospel command us to continue a perpetual memory of that, his most precious death, until his coming again. Hear us, most merciful Father, we most humbly beseech thee, and grant that we, receiving these thy creatures of bread and wine according to thy Son, our Saviour, Jesus Christ's holy institution, in remembrance of his death and passion, may be partakers of his most blessed body and blood, who, in the same night that he was betrayed, took bread, (here the priest is to take the paten in his hand,) and when he had given thanks, he brake it, (and here to break the bread,) and gave it to his disciples, saying: take, eat, this is my body, (here to lay his hand upon all the bread,) which is given for you; do this, in remembrance of me. Likewise, after supper, he took the cup, (here he is to take the cup into his hand,) and when he had given thanks, he gave it to them, saying: Drink ye all of this, for this (and here to lay his hand upon every vessel, be it chalice or flagon, in which there is any wine to be consecrated, that is to be set apart for holy purposes, not transubstantiated) is my blood of the New Testament, which is shed for you and for many, for the remission of sins: do this, as oft as you shall drink of it, in remembrance of me. Amen."

Thus you see the Protestant Church, in her celebration of the Lord's Supper or Eucharist, has endeavored to adhere to the Word of God, and to the practice of the ancient church, where that is in conformity with Holy Scripture. Can you make the same assertion,

with truth, as to your own Roman Church? Alas! no; your multiplied forms, your bowings, your signings with the sign of the cross, your holy water, your blessed candles, your incense, we seek for in vain in the Word of God. The truth is, we cannot conceive any two things more unlike than your Mass, as celebrated at present by your church, and the institution of our blessed Lord; so much so, that, as before observed, if one of the blessed apostles, who was present at the first communion by our Lord, beheld your Mass, he could never recognise the one by the other.

I will now bring before you a few of the differences between our Lord's manner of celebration, and that of your Roman Church.

1. Our Lord addressed those present in a language they understood. Your people understand not the Latin which is spoken; the priest calling you "brethren," speaks to you in Latin, inviting you to do certain things in the Mass. What a mockery? How can you comply?

2. It was after supper the communion was given. You or your priest dare not, under the guilt of mortal sin, eat or drink any thing before, though you may eat and drink as much as you please immediately after; and thus you confound in your stomachs what you eat and drink of your ordinary food with that you believe to be the body and blood of our Lord.

3. We read of no "incense" being used; we hear of no "bells" being rung; we hear of no "crossings;" we hear of no moving about from one side to another of the altar or table, of no kneelings down and gettings up-making the whole ceremony appear like a theatrical exhibition.

4. We hear of no relics, holy bones, or blessed garments of saints, being placed under the altar, as necessary to give increased sanctity to the place and ceremony; upon your own grounds, most inconsistently, and, alas! impiously concluding that the body and blood of our Lord are not sufficient for such a purpose.

5.-Our Lord took bread and broke it, and gave it to his disciples, and told them to eat. Your church can

not do this, for you say it has become his body; and, instead of always giving it to the people present, you pray that it may be carried up to heaven, by an angel, as an offering for sin, when Jesus is there himself already, his work being finished, John xvii. 4; xix. 30.

6. You cannot break the body, as Jesus did the bread, because you say it multiplies at every division; so that the smallest crumb or particle you make of the bread, becomes a body.

7. In solitary Masses, the people eat not, only the priest; and in some public Masses, oftentimes the same occurs; therefore, the words of our Lord, as repeated by you in Latin, are only a mockery, and would appear more absurd if you understood the invitation to partake, which you were not allowed to accept.

8.-Our Lord gave the chalice to all present, and said expressly-"Drink ye all of it." Your church does not obey this command.

9.-Our Lord says: "Take and eat: this is my body." You, instead of taking and eating it, fall down and worship that piece of bread or wafer, which our Lord meant only to represent his body; as he calls himself a door, a vine, &c.

10.-Our Lord has told us, to do this in remembrance of him; and the apostle tells us that by our doing so, that is, eating the bread and drinking the chalice, 66 we show the Lord's death until he come" from the right hand of God, 1 Cor. xi. 26, where he now is. This is unintelligible, upon the supposition that his body, blood, soul, and divinity are present upon the altar already. We are not said to "remember" what we are looking at; and, surely, the apostle could never have spoken of the future coming of the Lord, if he were come already, and if every officiating priest held him in his hands. We may here remark, that the translation of the original words in either Greek or Latin, by the expression, "show," does not convey the true meaning. The words signify "declare," "tell forth," "publish," " proclaim." Your church makes the Mass a sort of history of the Passion of our Lord; teaching you that each part of the

Mass has a reference to some circumstance of our Lord's sufferings; and thus you understand the words. But in the Eucharist, we proclaim our belief in the death of the Saviour. In the Eucharist, we declare that he hath died for sin; and by our continuing to obey his dying command of celebrating his Last Supper in the manner appointed by himself, in remembrance of him, we admit his authority, we feel his presence; remembering what he himself has told us, Mat. xviii. 20— "Where two or three are gathered together in my name, there am I in the midst of them;" and we feel assured that he will fulfil his promise that he will never be absent from the government of his church which he has established, until the consummation of all things: and that the rules and laws of that government, as set forth in Holy Scripture, admit of no change, and that no power in heaven or on earth can interfere with that authority which Jesus, as mediator, has received from the Father.

11. Again, the disciples took the bread and the wine themselves from the hands of our Lord, and eat or chewed the bread, like any ordinary food. Your priest takes the wafer and places it upon your tongues, which you are expressly commanded not to chew, but to swallow entire the wine is not given at all.

12.-Every thing our Lord spoke, he uttered in an audible voice. Your priest says many of the prayers to himself.

Your

13. The bread was eaten in our Lord's time. church frequently locks up in a little box that which she calls our Lord's body, and which you worship as such; and against which, as we before observed, you are cautioned, Mat. xxiv. 26.

14.-There was no mention by our Lord or his apostles of prayer for saints' and angels' intercession; no confession to them of sins; no allusion made to their merits at the Last Supper.

15. Your church also teaches, that in your Mass there is a propitiatory sacrifice for both living and dead. In the Lord's Supper we find no marks of any such ; as