to know whether he was a Christian, but whether he participated in the _Collecta_. His reply was: “As if one could be a Christian without the _Dominicum_, or as if the _Dominicum_ can be celebrated without the Christian.”[522] And he said further to the proconsul: “We have observed the _Collecta_ most sacredly; we have always convened in the _Dominicum_ for reading the Lord’s word.”[523] Another said: “I have been in [literally, have made] the _Collecta_ with my brethren, I have celebrated the _Dominicum_.”[524] After him another proclaimed the _Dominicum_ to be the hope and safety of the Christian, and when tortured as the others, he exclaimed, ”I have celebrated the _Dominicum_ with a devoted heart, and with my brethren I have made the _Collecta_ because I am a Christian.”[525] When the proconsul again asked one of these whether he had conducted the _Dominicum_, he replied that he had because Christ was his Saviour.[526] I have thus given the substance of this famous examination, and have set before the reader the references therein made to the _Dominicum_. It is to be observed that _Collecta_ is used as another name for _Dominicum_. Now does Baronius use either of these words to signify Lord’s day? It so happens that he has defined these words with direct reference to this very case no less than seven times. Now let us read these seven definitions:— When Baronius records the first question addressed to these martyrs, he there defines these words as follows: “By the words _Collectam_, _Collectionem_, and _Dominicum_, the author always understands the sacrifice of the Mass.”[527] After recording the words of that martyr who said that the law commanded the observance of the _Dominicum_, Baronius defines his statement thus: “Evidently the Christian law concerning the _Dominicum_, no doubt about celebrating the sacrifice.”[528] Baronius, by the Romish words sacrifice and Mass refers to the celebration of the Lord’s supper by these martyrs. At the conclusion of the examination, he again defines the celebration of the _Dominicum_. He says: “It has been shown above in relating these things that the Christians were moved, even in the time of severe persecution, to celebrate the _Dominicum_. Evidently, as we have declared elsewhere in many places, it was a sacrifice without bloodshed, and of divine appointment.”[529] He presently defines _Dominicum_ again, saying, “Though it is a fact that the same expression was employed at times with reference to the _temple_ of God, yet since all the churches upon the earth have united in this matter, and from other things related above, it has been sufficiently shown concerning the celebration of the _Dominicum_, _that only the sacrifice of the Mass can be understood_.”[530] Observe this last statement. He says though the word has been employed to designate the temple of the Lord, yet in the things here related it can _only_ signify the sacrifice of the Mass. These testimonies are exceedingly explicit.