livered the images? By these symbols he commended his memory to his disciples.' (Dial. iii. cont. Marcion.) Clemens Alexandrinus says, 'Such food' (for faith) our Lord elsewhere sets forth in the gospel of John by symbols, saying, 'Eat my flesh, and drink my blood.' (Pæd. c. 6. l. 1. p. 100.) Cyril of Jerusalem says, In the type of the bread is given to you the body, and in the type of the wine the blood.' (Cat. Myst. iv. 1. p. 292.) Eusebius of Cesarea says, 'Christ appointed them to use bread as a symbol of his own body.' (Dem. Evan. lib. 8. c. 1.) Tertullian speaks of the bread by which Christ represents his body.' (Adv. Marcion. lib. 1. p. 372.) Ambrose says, 6 You receive the sacrament as a similitude; it is the figure of the body and blood of the Lord. You drink the likeness of his precious blood.' (De Sacram. lib. iv. c. 4.) Cyprian says, The blood of Christ is shewn by the wine.' (Cecil. patri. epis. 65. p. 153.) and pope Gelasius (A. D. 492,) plainly declares that 'the substance or nature of the bread and wine ceases not to exist, and assuredly the image and similitude of the body and blood of Christ are celebrated in these mysteries. (Contra Eutychen.) Here are ten of the leading fathers of the church, and if time permitted we might refer to forty more, who all explicitly tell us, that in calling the sacramental elements the body and blood of Christ, they mean no more than they apprehend Christ himself to have meant, namely, that the bread and wine were the types, the symbols, the figures, the representations, of his body and blood; but that they continued to be bread and wine still. And so much for all the boasted evidence from antiquity, in favour of TRANSUBSTAN TIATION. XVIII. ROMISH DOCTRINES AND PRACTICES. THE MASS. HAVING now considered, at some length, the doctrine of transubstantiation, the subject which comes next in order, in the present discussion, is its twin corruption, THE MASS. These two great inventions of the church of Rome, may, indeed, be considered rather as two branches of the same subject. Transubstantiation declares that "the bread which we break" is not only "the communion of the body of Christ," but is that very material body itself! The Mass goes one step further, and tells us that the same body, thus miraculously and multitudinously and perpetually reproduced, is not so reproduced for our own comfort and edification merely, but for the purpose of being offered up daily, in every communion, to God the Father, as a propitiatory sacrifice for sin. Each of these dogmas is alike in plain opposition to the text of scripture, and to the dictates of common sense. livered the images? By these symbols he comn. Here are ten of the leading fathers of the and if time permitted we might refer to forts who all explicitly tell us, that in calling th mental elements the body and blood of Christ mean no more than they apprehend Christ !' to have meant, namely, that the bread and wine " the types, the symbols, the figures, the reprevent of his body and blood; but that they continued en 3 bread and wine still. And so much for all the b evidence from antiquity, in favour of TRANSUDA TIATION. Of the first we have already treated: let us now pass on to the second. What is called in the Romish church The Mass,' is among all Protestants called the communion of Christ's body and blood.' The institution of this service or celebration is plainly and explicitly described in scripture;-let us, then, first turn to that narrative. Matthew, the first evangelist, informs us, that at or after our Lord's passover, "Jesus took bread, and blessed it, and brake, and gave it to the disciples, and said, Take, eat ; this is my body. And he took the cup, and gave thanks, and gave it to them, saying, Drink ye all of it; for this is my blood of the New Testament, which is shed for many for the remission of sins." (ch. xxvi. 26-28.) Mark repeats the fact in almost the very same words. Luke says, "And he took bread, and gave thanks, and brake it, and gave unto them, saying, This is my body which is given for you: this do in remembrance of me. Likewise also the cup after supper, saying, This cup is the new testament in my blood, which is shed for you." (ch. xxii. 12-20.) John, the beloved disciple, though present at the institution, does not even record the fact in his gospel. But Paul, writing to the Corinthian church, and giving them large instructions as to their religious observances, says, “I have received of the Lord that which also I delivered unto you: That the Lord Jesus, the same night in which he was betrayed, took bread: and when he had given thanks, he brake it and said, Take, eat: this is my body, which is broken for you: this do in remembrance of me. After the same manner also he took the cup, when he had supped, saying, This cup is the new testament in my blood: this do ye, as oft as ye drink it, in remembrance of me. For as often as ye eat |