apply to the bread and wine what the apostle refers to the benediction. "For this Melchisedec, priest of the Most High God, met Abraham, and blessed him:" from which the same apostle, than whom it is unnecessary to seek for a better expositor, argues his superior dignity; "for without all contradiction the less is blessed of the better." (x) But, if the offering of Melchisedec had been a figure of the sacrifice of the mass, is it credible that the apostle, who discusses all the minutest circumstances, would have forgotten a thing of such high importance. It will be in vain for them, with all their sophistry, to attempt to overturn the argument which the apostle himself adduces, that the right and dignity of priesthood ceases among mortal men, because Christ, who is immortal, is the alone and perpetual priest.

III. A second property of the mass we have stated to be, that it suppresses and conceals the cross and passion of Christ. It is beyond all contradiction, that the cross of Christ is subverted as soon as ever an altar is erected: for if Christ offered up himself a sacrifice on the cross, to sanctify us for ever, and to obtain eternal redemption for us, the virtue and efficacy of that sacrifice must certainly continue without any end. (y) Otherwise, we should have no more honourable ideas of Christ, than of the animal victims which were sacrificed under the law, the oblations of which are proved to have been weak and inefficacious, by the circumstance of their frequent repetition. Wherefore, it must be acknowledged, either that the sacrifice which Christ accomplished on the cross wanted the virtue of eternal purification, or that Christ has offered up one perfect sacrifice, once for all ages. This is what the apostle says, that this great high priest, even Christ, "now once, in the end of the world, hath appeared to put away sin by the sacrifice of himself." Again: "By the will of God we are sanctified, through the offering of the body of Jesus Christ, once for all." Again: "That by one offering Christ hath perfected for ever them that are sanctified." To which he subjoins this remarkable observation: "That where remission of iniquities is, there is no more offering for sin." (z) This (y)Heb. vii. 27. x. 10,'14. ix. 12.

(x) Heb. vii. 1, 7.

(2) Heb. ix. 26. x. 10. xiv. 18,

was likewise signified by the last words of Christ, when, with his expiring breath, he said, "It is finished." (a) We are accustomed to consider the last words of dying persons as oracular. Christ, at the moment of his death, declared that, by his own sacrifice, every thing necessary to our salvation had been accomplished and finished. To such a sacrifice, the perfection of which he so explicitly declares, shall it be lawful for us to make innumerable additions every day, as though it were imperfect? While God's most holy word not only affirms, but proclaims and protests, that this sacrifice was once perfect, and that its virtue is eternal; do not they who require another sacrifice charge this with imperfection and inefficacy? But what is the tendency of the mass, which admits of a hundred thousand sacrifices being offered every day, except it be to obscure and suppress the passion of Christ, by which he offered himself as the alone sacrifice to the Father? Who, that is not blind, does not see, that such an opposition to the clear and manifest truth must have arisen from the audacity of Satan? I am aware of the fallacies with which that father of falsehood is accustomed to varnish over this fraud; as, that these are not various or different sacrifices, but only a repetition of that one sacrifice. But such illusions are easily dissipated. For, though the whole argument, the apostle is contending, not only that there are no other sacrifices, but that that one sacrifice was offered once, and is never to be repeated. The more artful sophisters have recourse to a deeper subterfuge; that the mass is not a repetition of that sacrifice, but an application of it. This sophistry also may be confuted, without any more difficulty than the former. For Christ once offered up himself, not that his sacrifice might be daily ratified by new oblations; but that the benefit of it might be communicated to us by the preaching of the gospel, and the administration of the sacred supper. Thus, Paul says, that "Christ our passover is sacrificed for us," and commands us to feast on him. (6) This, I say, is the way in which the sacrifice of the cross of our Lord Jesus Christ is rightly applied to us, when it is commu(b) 1 Cor. v. 7, 8.

(a) John xix. 30.

nicated to us for our enjoyment, and we receive it with true faith.

IV. But it is worth while to hear on what other foundation they rest the sacrifice of the mass. They apply to this purpose the prophecy of Malachi, in which our Lord promises, that "from the rising of the sun, even unto the going down of the same, incense shall be offered unto" his " name, and a pure offering." (c) As though it were a new or unusual thing for the prophets, when they speak of the calling of the Gentiles, to designate the spiritual worship of God, to which they exhort them, by the external ceremonies of the law; in order to shew, in a more familiar manner, to the men of their own times, that the Gentiles were to be introduced to a participation of the true religion: as it is their invariable practice, on all occasions, to describe the realities which have been exhibited in the gospel, under the types and figures of the dispensation under which they lived. Thus, conversion to the Lord, they express by going up to Jerusalem; adoration of God, by oblations of various gifts; the more extensive knowledge to be bestowed on the faithful, in the kingdom of Christ, by dreams and visions. (d) The prophecy which they adduce, therefore, is similar to another prediction of Isaiah, where he foretels the erection of three altars, in Assyria, Egypt, and Judea. (e) I ask the Romanists, first, whether they do not admit this prediction to have been accomplished in the kingdom of Christ: secondly, where are these altars, or when were they ever erected: thirdly, whether they think that those two kingdoms were destined to have their respective temples, like that at Jerusalem. A due consideration of these things, I think, will induce them to acknowledge, that the prophet, under types adapted to his own time, was predicting the spiritual worship of God, which was to be propagated all over the world. This is our solution of the passage which they adduce from Malachi; but as examples of this mode of expression are of such frequent occurrence, I shall not employ myself in a further enumeration of them. Here, also, they are miserably deceived, in acknowledging no sacrifice but that (c) Mal. i. 11.

(e) Isaiah xix. 19, 23, 24.

(d) Isaiah. xix. 23. Joel ii. 28,

of the mass; whereas, the faithful do in reality now sacrifice to the Lord, and offer a pure oblation, of which we shall presently treat.

V. I now proceed to the third view of the mass, under which I am to shew how it obliterates and expunges from the memory of mankind the true and alone death of Jesus Christ. For as among men the confirmation of a testament depends on the death of the testator, so also our Lord, by his death, has confirmed the testament in which he has given us remission of sins, and everlasting righteousness. Those who dare to attempt any variation or innovation in this testament, thereby deny his death, and represent it as of no value. Now, what is the mass, but a new, and totally different testament? For does not every separate mass promise a new remission of sins, and a new acquisition of righteousness; so that there are now as many testaments as masses? Let Christ, therefore, come again, and by another death ratify this new testament, or rather, by innumerable deaths, confirm these innumerable testaments of masses. Have I not truly said, then, at the beginning, that the true and alone death of Christ is obliterated and consigned to oblivion by the masses? And is not the direct tendency of the mass, to cause Christ, if it were possible, to be put to death again? "For where a testament is," says the apostle, "there must also, of necessity, be the death of the testator." (f) The mass pretends to exhibit a new testament of Christ; therefore it requires his death. Moreover, the victim which is offered must, of necessity, be slain and immolated. If Christ be sacrificed in every mass, he must be cruelly murdered in a thousand separate places at once. This is not my argument: it is the reasoning of the apostle: "It was not necessary that he should offer himself often; for then must he often have suffered since the foundation of the world." (g) In reply to this, I confess, they are ready to charge us with calumny; alleging, that we impute to them sentiments which they never have held, nor ever can hold. We know, indeed, that the life and death of Christ are not in their power; and whether they intend to murder

(ƒ) Heb. ix. 16.

(g) Heb. ix. 23, 25, 26.

him, we do not inquire: we only mean to shew the absurdities which follow from their impious and abominable doctrine, and this we have proved from the mouth of the apostle. They may reply a hundred times, if they please, that this sacrifice is without blood; but I shall deny that sacrifices can change their nature, at the caprice of men: for thus the sacred and inviolable institution of God would fall to the ground. Hence it follows, that this principle of the apostle can never be shaken, that "without shedding of blood is no remission." (h)

VI. We are now to treat of the fourth property of the mass, which is, to prevent us from perceiving and reflecting on the death of Christ, and thereby to deprive us of the benefit resulting from it. For who can consider himself as redeemed by the death of Christ, when he sees a new redemption in the mass? Who can be assured that his sins are remitted, when he sees another remission? It is not a sufficient answer, to say, that we obtain remission of sins in the mass, only because it has been already procured by the death of Christ. For this is no other than pretending that Christ has redeemed us in order that we may redeem ourselves. For this is the doctrine which has been disseminated by the ministers of Satan, and which they now defend by clamours and fire and sword; than when we offer up Christ to his Father, in the sacrifice of the mass, we, by that act of oblation, obtain remission of sins, and become partakers of the passion of Christ. What remains then to the passion of Christ, but to be an example of redemption, by which we may learn to be our own redeemers? Christ, himself, when he seals the assurance of pardon in the sacred Supper, does not command his disciples to rest in this act, but refers them to the sacrifice of his death; signifying, that the supper is a monument, or memorial, appointed to teach us that the expiatory victim by which God was to be appeased ought to be offered but once. Nor is it sufficient to know that Christ is the sole victim, unless we also know that there is only one oblation, so that our faith may be 'fixed upon his cross.

(h) Heb. ix. 22.