Finally, I assert, there was no sacrifice at the last supper; for if the sacrifice at the last supper were the same propitiatory sacrifice as that offered on the cross, I ask, in the language of candor and religion, what was the utility of our Saviour going through the bitter ordeal of his passion—why undergo the painful ceremony of being treacherously betrayed with the signal of peace by one of his disciples—denied by another, and abandoned by all in the hours of his affliction? Why allow himself to be dragged like a common malefactor from place to place—then to be clothed in the garb of pretended loyalty, and afterwards to be greeted with all the insulting gratulations of a mock king? Why remain tied to a pillar, there to be most cruelly scourged afterwards to be crowned with a diadem of thorns? Why undergo the pangs, the torments, the excruciating agonies on the gibbet of a cross, and then seal with his blood the cause of man’s redemption? Why all these, if the sacrifice at the last supper were the same propitiatory sacrifice for the remission of sins as the sacrifice on the cross? Oh, my friends, it has been, and is my firm conviction, that if the sacrifice at the last supper were the same as the sacrifice on the cross, it could not be blasphemous to assert that the sacrifice of the cross was nugatory—was an act perfectly useless—was inconsistent with and unbecoming the attributes of the Deity; and, therefore, I conclude there was no sacrifice at the last supper, and consequently no sacrifice at the mass, since, as I mentioned before, the supposed sacrifice at the last supper and that of the mass are the same in your opinion. I know that Roman Catholics assert, that there is nothing hard or impossible to God, and that, therefore, our Saviour could give his body and his blood to his Apostles at the last supper.