plural number is employed so as to comprehend the numberless sacrifices supposed to be offered on the numberless altars of the Church of Rome, therefore it is argued that the Article does not refer to the doctrine of sacrifice at all, but simply to the purchase of the mass in the dying hour, instead of repentance and faith during the life. If the Article were meant to condemn the purchase of masses, it is very strange that it makes no allusion to the subject; and if it aimed at the neglect of repentance and faith, it is most extraordinary that neither repentance nor faith is once mentioned in its words. Our Reformers were very plain-spoken men, and it appears from the strength of their language that they meant to be plain-spoken in the Article. It is very strange if, after all, while they appeared to condemn one thing, they were really condemning another, and did it in such unintelligible language that their meaning was not discovered till three hundred years after the Article was written. In the Catechism there is not much said on the subject, but that little is decisive. There is only one allusion to sacrifice, and that is, to the one sacrifice of our blessed Saviour, while the Lord’s Supper is distinctly declared to be an act of remembrance of that great event. ‘_Q._ Why was the Sacrament of the Lord’s Supper ordained?’ ‘_A._ For the continual remembrance of the sacrifice of the death of Christ, and of the benefits which we receive thereby.’ It is needless to stop to point out that remembrance cannot mean either continuation, repetition, or application; and with such a distinct passage before us, it is manifest that no one can claim the Catechism as teaching the doctrine of propitiatory sacrifice in the Lord’s Supper. There is an opinion in some minds that the language of the Catechism is less distinctly Protestant than that of the other documents. That opinion I believe to be thoroughly mistaken, and it certainly is very difficult to understand by what perversion of language the doctrine of propitiatory sacrifice can be wrung from such language as ‘The continual remembrance of the sacrifice of the death of Christ,’ and a ‘thankful remembrance of His death,’ as we find in the answer with which the Catechism concludes.