which shall be delivered for you. This chalice is the New Testament in my blood." (1 Cor. xi. 24, 25.) Which words of Christ, repeated in so many places, cannot be verified in any other way than by a real change of the bread and wine into his body and blood.

2d. "The chalice of benediction which we bless, is it not the communion of the blood of Christ? And the bread which we break, is it not the partaking of the Lord?" (1 Cor. x. 16.) Which interrogation of the apostle is certainly equivalent to an affirmation, and evidently declares that in the blessed sacrament we really receive the body and blood of Christ.

3d. Whosoever shall eat this bread or drink the chalice of the Lord unworthily shall be guilty of the body and blood of the Lord. He that eateth and drinketh unworthily eateth and drinketh judgment to himself, not discerning the body of the Lord." (1 Cor. xi. 27, 29.) Now, how could a person be guilty of the body and blood of the Lord by receiving unworthily, if what he received were only bread and wine, and not the body and blood of the Lord? Or where would be the crime of not discerning the body of the Lord, if the body of the Lord were not there?

4th. The bread which I will give is my flesh, for the life of the world. The Jews therefore debated among themselves, saying, How can this man give us his flesh to eat? Then Jesus said to them, Amen, amhen, I say unto you, Unless you eat the flesh of the Son of man, and drink his blood, you shall not have life in you. He that eateth my flesh, and drinketh my blood, hath everlasting life, and I will raise him up at the last day. For my flesh is meat indeed, and my blood is drink indeed. He that eateth my flesh, and drinketh my blood, abideth in

me, and I in him. As the living Father hath sent me, and I live by the Father, so he that eateth me, the same also shall live by me. This is the bread that came down from heaven; not as your fathers did eat manna and died; he that eateth this bread shall live forever." (John vi. 51, &c.)

Q. Are we not commanded (Luke xx. 19) to receive the sacrament in commemoration of Christ? A. Yes, we are; and St. Paul assures us what it is that is to be the object of our commemoration : "As often as you shall eat this bread, and drink this chalice, you shall show the death of the Lord until he come." (1 Cor. xi. 26.) What point of Christian doctrine can be more clearly proved from the Holy Scriptures than the real presence of Christ in the adorable sacrament of the Eucharist? And how consoling to the devout and pious Christian reverently to approach and receive the cause of all his hope, the subject of all his joy! He is thus inebriated with the love of Him whose celestial presence he longs to enjoy in realms of bliss.

W1

COMMUNION IN ONE KIND.

HAT is the doctrine of the Church respecting communion in one kind?

A. That under either kind alone Christ is received whole and entire, and a true sacrament.

Q. What proofs are there for this?

4. From what has been said above, where the bread, by consecration, is truly and really changed into the body of Christ, and the wine into his blood. Now, both faith and reason tell us that the living body of the Son of God cannot be without blood, nor his blood without his body, nor his body and blood without his soul and divinity. It is true he shed his blood for us, and his soul at his death was

66

parted from his body; but now he is risen from the dead immortal and impassible, and can neither shed his blood nor die any more. Christ, rising from the dead," says the apostle, "dieth no more; death shall no more have dominion over him." (Rom. vi. 9.) Therefore whosoever receives the body of Christ receives Christ himself whole and entire. There is no receiving him by parts.

Q. But does not Christ say, "Unless you eat the flesh of the Son of man, and drink his blood, you shall not have life in you"? (John vi. 54.)

A. Yes; and, according to the Christian doctrine, we do this, though we receive under one kind alone, because under either kind we receive both the body and blood of Christ; whereas they who object to it receive neither the one nor the other, but only a little bread and wine.

Q. Are not all Christians commanded to drink of the chalice?"Drink ye all of this." (Matt. xxvi. 27.) A. No: that command was only addressed to the twelve apostles, who were all that were then present; and they all drank of it. (Mark xiv. 33.)

Q. Why does the priest, in the Mass, receive in both kinds?

4. Because, the Mass being a Sacrifice in which, by the institution of our Lord, the shedding of his blood and his death were to be in a lively manner represented, it is requisite that the priest, who, as the minister of Christ, offers this sacrifice, should, for the more lively representing of the separation of Christ's blood from his body, consecrate and receive in both kinds as often as he says Mass; whereas, at other times, neither priest nor bishop, nor the pope himself, even upon their deathbed, receive any otherwise than the rest of the faithful, viz., in one kind only.

Q. Are there any texts of Scripture that favor communion in one kind?

66

A. Yes. 1st. All such texts as promise everlasting life to them that receive, though but in one kind. The bread which I will give is my flesh, which I will give for the life of the world." (John vi. 52.) "He that eateth me, the same also shall live by me." (ver. 58.) "He that eateth this bread shall

live forever." (ver. 59.)

2d. All such texts as make mention of the faithful receiving the holy communion under the name of breaking of bread without any mention of the chalice. "They were persevering in the doctrine of the apostles, and in communication of the breaking of bread, and in prayers." (Acts ii. 42.) "Continuing daily with one accord in the temple, and breaking bread from house to house." (ver. 46.) "On the first day of the week, when we assembled to break bread." (Acts xx. 7.) "He took bread and blessed, and brake, and gave to them, and their eyes were opened, and they knew him, and he vanished out of their sight." (Luke xxiv. 30, 31.) "We, being many, are one bread, one body, all that partake of one bread." (1 Cor. x. 17.)

3d. The apostle St. Paul declares that whosoever receives under either kind unworthily is guilty both of the body and blood of Christ. Whosoever shall eat this bread, or drink the chalice of the Lord, unworthily, shall be guilty of the body and blood of the Lord." (1 Cor. xi. 27.)

THE MASS.

HAT is the Sacrifice of the Mass?

Q. WHA

It

A. It is the consecration and oblation of the body and blood of Jesus Christ under the sacramental veils or appearances of bread and wine. was instituted by our Lord and Saviour Jesus Christ, at his last supper, where he himself said the first

Mass, and ordained that his apostles and their successors should do the same. "Do this for a commemo

ration of me." (Luke xxii.)

Q. What has ever been the particular doctrine of the Church regarding the Mass?

A. That in the Mass there is offered to God a true, proper, and propitiatory sacrifice for the living and the dead.

Q. What is meant by a propitiatory sacrifice?

A. It is understood to be a sacrifice for obtaining mercy, or that by which God is moved to mercy.

Q. How is it proved that the Mass is such a sacrifice?

A. Because, in the Mass, Christ himself, as has been proved, is 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 move God to mercy more 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.

Q. What scripture is there for this?

A. The words of consecration as they are related. "This is my body, which is given for you.

This is the chalice, the New Testament in my blood, which shall be shed for you." (Luke xxii. 19, 20.)

Now,

if his blood 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 of the cross.

Q. What other texts of Scripture do the holy fathers apply to the sacrifice of the Mass?

A. The words of God in the first chapter of the prophet Malachias, 10, 11, where, rejecting the Jewish sacrifices, he declares his acceptance of that sacrifice or pure offering which should be made to him in every place among the Gentiles. 2d. These words of the