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what thoughtless of her also, we opine, to speak of the antiquity of the denial of the cup-it was ordained to be taken and received by Christ himself-how much earlier were her institutions ?* We are then informed that the priest receives in both kinds in the ceremony of the mass, merely to show a more lively representation"-or, in plain language, for effect; no actual necessity for his doing so is assigned. We are next referred to all such texts as speak of bread only, to prove that Christ did not intend the cup to be received by the laity, although he so clearly commanded it still these are but negative proofs-Popery cannot show a single passage wherein the cup is forbidden to be taken. Surely one affirmative witness is worth a dozen negative ones? When Pope Stephen VIIth dug up the body of his predecessor, Formosus, and threw it in the Tiber, although 5000 men might swear they did not see it, would this statement invalidate the testimony of 500 who swore they did? The text which we quoted in the last chapter (1 Cor. x. 17.) is adduced here because bread is spoken of: are Papists to take it in a figu

*Far be it from us to pass over the antiquity of those institutions of Popery which she herself declares had been invented many ages before Christianity was known to the world: thus the begging Carmelites gravely insist that the prophet Elias was the founder of their order, and inducted by angels: by the same Popish penmen we are assured that Jonah, Micah, and Obadiah, were his first disciples; and that Pythagoras, also, was a member of this ancient community. That this matter might not be incomplete, we are told that nunneries were formed at the same period by the wife of Obadiah, who, to evade the attacks of impertinence to which she was exposed at the court of king Ahab, "bound herself by a vow of chastity (in the absence of her husband); received the veil from the hands of father Elias, and thus became the first abbess of the Carmelite order of Nuns." The tonsure, or bald head, by which the Carmelites distinguish themselves, is derived, they tell us, from the prophet, who was mocked by the children (2 Kings, chap. ii. ver. 23.), and who then went to Mount Carmel. Such is the story told of the origin of these sturdy beggars, by themselves :—Papebroch and other much more credible Romanist writers, give a somewhat more rational account of them, when they tell us that, about the middle of the twelfth century, Berthold, a Calabrian, with a few companions, set out for Mount Carmel, where they built a small house with an adjoining chapel; this little community soon increased, and was formed into a monastic institution by Albert, Patriarch of Jerusalem. Papebroch, though a learned Jesuit, was accused by the Carmelites, for having disputed the antiquity and dignity of their order; and, in 1698, Pope Innocent XII. deemed it prudent to command silence among these lowly members of his infallible church, upon the "antiquity" of this order of dignified begging friars.

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rative or a literal sense as bread, or the real flesh of the apostles? The quotation of St. Paul "whosoever shall eat this bread or drink this cup," &c. is unfortunate; we are inclined to attribute this essay rather to the Doctor than to the Pope, inasmuch as the assertion is, by the learned, generally attributed to the Jesuit cardinal Bellarmine, who flourished in the latter end of the sixteenth century, after Pius had been dead several years. To whom, however, the credit is due is of little importance, since if all the ands in the creed may be "understood" as ors, instead of believing in this, ands this, &c. it will, according to Popish doctrine, be quite sufficient to profess the belief of this, or this, or this, &c. But we beg to refer our readers to the extracts made by the Pope in the last chapter. In treating of his transubstantiation, he required the and in the same sense it is used here—ergo, itz is used throughout the chapter; as "except ye eat the fleshs of the Son of Man and drink his blood," &c. "Whosoever eateth my flesh and drinketh my blood," &c. &c. (see page 111.) This turning ands into ors is mutilating the scriptures with a vengeance! It is thus that every command of the ALMIGHTY may be evaded, and instead of the declaration of St. James (chap. ii. ver. 10), "he who offends in one point is guilty of all," Popery has only to insist that it is a "mistranslation," that it should have been rendered, He who obeys in one point keeps the whole law; and her votaries will swear she is correct because she must be infallible!

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And now, after all these reasons assigned for taking away the cup from the laity, it is asked, "What are the reasons" for doing so? The five which follow are somewhat curious, and to which we beg the particular attention of our readers. The first is to avoid "the danger of spilling the BLOOD OF CHRIST.":

Such is the word used by the Cardinal (De Sacram. Eucharist, lib. iv. c. 25.) We suspect the Doctor to have improved upon it.

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But mark the second!-Because WINE soon decays!-We said as much in the last chapter; but if the elements be "truly, really, and substantially, the BODY and BLOOD, together with the SOUL and DIVINITY of our LORD JESUS CHRIST," (chap. iv. p. 110,) how, we ask, are they any! longer BREAD and WINE, and what CHRISTIAN can believe the body, soul, and divinity of GOD is corruptible? Again, we are told, thirdly, that "some constitutions can neither bear the taste nor the smell of WINE ;" and fourthly,-as though prove the very essence of contradiction in the absurd and impious doctrines of the Romish Church-it is said, "because TRUE WINE in some countries is very hard to be met with!" Was the wine that Christ and his apostles drank white or red-Rhenish or Falernian? Oh! Popery, Poperyabject in thy presumption, how wretchedly contemptible appear the most gifted of thy followers, who, denied the privilege of exercising their own reason, meanly descend to sacrifice their learning to their prejudices; who prostrate themselves with fanatical adoration before the deity their own hands have created, and which the "Book of Life" would teach them to spurn! But we must not forget the fifth reason, since this we think more curious than its precursors. By this we learn, that the cause of the denial of the cup is-not because Popery herself affects to suppose it to be the doctrine of Christ; not, indeed, that she ever thought it right to withhold it-no,-she has " in fine" so acted, to show her power over MIND, because REASON denied it!

We remember, in the course of our observations upon the last chapter, to have promised a poetical quotation in imitation of the Doctor adducing a couplet from our immortal Dryden; but nothing applicable has fallen under our notice, neither do we wish to break our promise; and having fairly and literally given Popery's proofs in her own words, we e'en try our hand at a rhyme upon what she could do by the infallibility of her arguments :

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Thus Popery could prove (as Swift has said*); coff

oms batch Good wine and mutton are in stale brown bread; A nostrum-once in Romish gullets cramm'd,

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Which they must swallow (WHOLE) or else be damn'd,

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The Pope, although for another purpose, has himself quoted (p. 110) so many positive commands of our Saviour that ALL should drink of the cup, that it would be unnecessary here to repeat them.

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For the space of fourteen hundred years the laity had always received in BOTH KINDS. From 1403 to 1417, Boniface IX., Innocent VII., Grégory XII., Alexander V. and John XXIII. were Popes; and three of them, each at the head of his faction at one time; nor could these Pontiffs, as Mosheim says, be persuaded by any means to "prefer the peace of the Church to the gratification of their own ambition." The Emperor of France, Sigismund, prevailed upon John to summon a council, which met at Constance in the year 1414; and during the sitting of this council it was made heresy to administer the Sacrament in both kinds to the laity. Either the Pope's statement or our's must be incorrect: let Papists ask their priests where the error lies,

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CHAP. VI. OF THE MASS.

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What is the Catholic doctrine as to the Mass punto e 104 That in the Mass there is offered to God a true, proper, and propitiatory sacrifice for the living and the dead.

What do you mean by the Mass?

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The consecration and oblation of the body and blood of Christ under the sacramental veils or appearances of bread and wine: so that the Mass was instituted by Christ himself at his last sup Christ himself f said the first Mass; and ordained

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and their successors should do the like. Do this in remembrance of me." Luke xxii. 19.

What do you mean by a propitiatory sacrifice ?ollovab A sacrifice for obtaining mercy, or by which God is moved to quad esclk T mercy on

How do you prove that the Mass is such a sacrifice ? alizob

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Pope Gelasius declared it to be sacrilege in any persons to mutilate this sacrament, commanding that if they refused the cup they should be denied the bread also, (Apud Gratian, can, comperimus, de Consec. Dis. 2.)

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Because in the Mass Christ himself, as we have seen, cl really present, and by virtue of the consecration is there exhibited and presented to the eternal Father under the sacramental veils, which by their separate consecration represent his death. Now, what can more move God to mercy, than the oblation of his only Son there really present, and under this figure of death representing to his Father that death which he suffered for us?

So What scripture do you bring for this? >>

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The words of consecration as they are related by St. Luke, chap. > xxii. 19, 20. "This is my body which is given for you-This cup is the New Testament in my blood which (cup) is shed for you." For -if the cup was shed for us, that is, for our sins, it must needs be propitiatory, at least, by applying to us the fruits of the bloody sacrifice the cross.

to What other texts of the Scripture do the Fathers apply to the sacrifice of the Mass ?,

1. The words of God in the first chapter of the prophet Malachi, vi. 10, 11, where rejecting the Jewish sacrifice, he declares his accept94 br ance of that sacrifice or pure offering which should be made to him in every place among the Gentiles. 2dly, Those words of the Psalmist, 4: "Thou art a priest for ever according to the order of buts. CX. Melchisedech:" why according to the order of Melchisedech, say -inholy Fathers, but by reason of the sacrifice of the Eucharist prefigured 5 by that bread and wine offered by Melchisedech. Gen. xiv. 18. liu Why does the church celebrate the Mass in the Latin, which the people for the most part do not understand?

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1st, Because it is the ancient language of the church used in the public liturgy in all ages in the western parts of the world. 2dly, For a greater uniformity in the public worship; that so a Christian, in whatsoever country he chances to be, may still find the liturgy performed in the same manner, and in the same language, to which he is accustomed at home. 3dly, To avoid the changes which all vulgar languages are daily exposed to. 4thly, Because the Mass. being a sacrifice which the priest, as minister of Christ, is to offer, and the prayers of the Mass being mostly fitted for this end, it is 2013 enough that they be in a language which he understands. Nor is this to any ways injurious to the people, who are instructed to accompany him in every part of this sacrifice by prayers accommodated to their devotion, which they have in their ordinary prayer books,

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of What is the best manner of hearing Mass?

The Mass being instituted for a standing memorial of Christ's death and passion, and being in substance the same sacrifice as that which Christ offered upon the cross, because both the priest and victim is the same Jesus Christ; there can be no better manner of shearing Mass than by meditating on the death and passion of Christ Gels here represented; and putting one's self in the same dispositions of

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