The Sacrifice of the Mass involves consequences of immense importance. The origin of Sacrifices-necessity-design.-Divine plan of forgiveness.—Benefits obtained by Christ's death.—The means by which men obtain these benefits.-The Sacrament of the Lord's supper shamefully corrupted.-Mass founded on errors-Absurdities follow.Idolatry inevitable.-Intention to worship God not sufficient.-Christ did not offer up a Sacrifice at the last supper.-The notion leads to results contrary to reason-contrary to God's proceedings.-The Creed of Pope Pius.- Decrees of the Council of Trent.-The Mass said to be prefigured in Scripture-to be foretold-to be instituted by Christ himself.-Texts examined—the result.-The Mass not prefigured-not foretold-not instituted by Christ.-Twelve points of difference between the Lord's supper as appointed by Christ, and observed by the Church of Rome. Silence of Scripture an argument against the Mass.-The method by which the Church of Rome secures assent to her doctrines. -The attempt to find scriptural authority only of modern date.-No authority for the Mass, save unwritten tradition.-The Sacrifice in the Mass, not a type—not an atonement—not an oblation of gratitude.— No Sacrificing Priest to offer it-therefore, no Sacrifice.-The Mass opposed to the atonement-opposed to the words of St. Paul-opposed to the words of Christ-detracts from the Dignity of Christ-detracts from the value of Christ's sufferings.-The Mass not a repetition of Christ's Sacrifice.-The Sacrifice without blood, worthless.-The Doctrine of the Mass overturns the notion of Infallibility-contrary to other doctrines.-No Sacrifice-no destruction of the victim-if a Sacrifice, then no Sacrament.-Practical results of the doctrine.-Purgatory -Masses for the dead-absurd-unjust.-Not always a doctrine of the Church of Rome-proved by her prayers-the ordination service. The Mass an imitation of Paganism-Denounced by early writers-condemned by the Church of England.-Testimony of Bradford the Martyr.-Testimony of the Waldenses 700 years ago. --The Mass, the production of ambition and avarice.-Luther's defence.-Duty as Christians -Important inquiry.-The counsel of Bishop Jewel.-Appendix.

SERMON.

THE SACRIFICE OF THE MASS.

Hebrews vii. 26, 27.

"For such an High Priest became us, who is holy, harmless, undefiled, separate from sinners, and made higher than the heavens; who needeth not daily, as those High Priests, to offer up sacrifice, first for his own sins, and then for the people's for this he did once, when he offered up himself."

To guard men against error, as well as to proclaim to them the truths of God, is the solemn duty of the Christian Minister. Convinced of this two-fold nature of the pastoral office, I desire, with kindness to those from whom we differ, to guard you, my Brethren, against the erroneous doctrines of the Church of Rome. The subject selected for our consideration is, The Sacrifice of the Mass, which is described by Roman Catholic writers as "the most sacred and essential part of their services," the "most sublime and excellent act of religion which man can offer to his Creator."* The Church of England, on the contrary, deems this doctrine so full of error that she denounces it in her Articles, her Homilies, and, I had almost said, in her Prayers..

Dr. Milner.

B

Thus opposite to each other in faith and worship, both Churches cannot be obeying the Truth. The difference involves consequences of immense importance; for either the Church of Rome incurs an awful degree of guilt by her worship and service; or the Church of England, and all other Protestant Churches, are guilty of the sin of withholding from Almighty God, the honour and worship that are to him most justly due.

It will be for us to enquire, whether the Romish Church be right in admitting this doctrine into her Creed, or whether Protestant Christians be right in thus protesting against it? Let us fairly examine the subject, and may that Gracious Spirit, whose office it is to guide his people into all truth, fill our minds with such a knowledge of God's word and will, that we may be ever ready to believe and to do whatsoever He hath commanded.

Before I proceed, let me explain to you the method I propose to adopt. I shall, as a suitable introduction to our subject, in the First place, set before you the Design of Sacrifices; and then, in the Second place, it will be my endeavour to prove, that the Mass is not a Sacrifice, but is a service founded on error, and ought, therefore, to form no part of Christian Worship.

We are, in the first place, to consider,

THE DESIGN OF SACRIFICES.

When God created man He gave him all things richly to enjoy, but demanded one act of self-denial, as a test of obedience to Him the Creator of all things. Man violated God's command. The penalty was

death. In the richness of Divine compassion, an offended God was ready to pardon the offender, and to restore him to His favour. But, before the offender could be pardoned, the insulted Majesty of the Universe must, on account of his own honour, receive satisfaction. Now, satisfaction may be given by the offender personally, when what is required for this purpose is not previously due to the party offended: where this is the case, if satisfaction be given at all, it must be by a substitute. In what condition was man by his transgressions placed? Whatever he could do to please God he was already bound to do-to do it as an act of obedience; consequently, he could have nothing to spare to offer to God in order to render satisfaction. A substitute was, therefore, absolutely necessary, Now, supposing Jehovah willing, out of compassion to the offender, to accept of a substitute, who could be found willing to accept the office? who could be found able to make full satisfaction? Whosoever he be, he must be "holy, harmless, and undefiled," or he would need a substitute for himself; he must also be "separate from sinners," for a Righteous King would not enter into any treaty with one of his rebel subjects. Where was this sinless man to be found? Even if it were possible to find one holy as angels are holy, he still could not become the substitute, since one man could never render satisfaction for the sins of millions of men. If, in our search, we ascend in the scale of intelligences, and seek the aid of some angelic being, or even one of higher order, if such there be, he could not atone for men, and redeem their souls, since he could not render full satisfaction; and even if it were possible that he could, it were not

fitting that he should; because Redemption confers upon man a greater blessing than Creation. If an angel or any created being, by becoming man's substitute, had redeemed man, then man would be bound to love his Redeemer more than his Creator; that is, to love an angel, or one of God's creatures, more than God himself. This would be opposed alike to the happiness of man, and to the glory of God. How then could satisfaction be given? It is evident that no one but an Infinite Being could make full satisfaction to the insulted majesty of an Infinite Being. As, then, there was no one, either of men or angels, to effect deliverance, God himself undertook the work of man's Redemption: the Creator undertook to become the Redeemer, and as such is for ever to be regarded as the supreme object of all love, as well as the infinite source of all happiness.

This divine plan of Redemption God was pleased to reveal, at "sundry times, and in divers manners, unto the Fathers." He taught them that He had appointed a substitute, who, by his Dignity was equal to the undertaking, and, by his spotless Purity, fitted for the office. And as the innocent could not, in justice, be compelled to suffer for the guilty, this substitute voluntarily gave himself for that purpose. And, also, as the nature that had sinned must be the nature to suffer, he engaged to take upon himself the nature of sinners (though not a sinful nature), and, as man's substitute, to endure the full penalties of a broken law. Thus a way of deliverance was opened to man; and while the Justice of God made its full demand, the Love of God appointed that the demand should fall upon one able to endure it; "for the same