education, not only without religion, but with the evident view of rooting it entirely out of the kingdom. Had not the startled energy of the people of England frustrated the diabolical designs of the ministerial Jesuits, another generation would have been entirely Papist. Such a powerful set of machinery, worked by the hands of unprincipled Jesuits, would have made the most rapid advances in papalizing the youth of England; after which, from Canterbury to Rome would be but a single step.

The calamities which the nation now suffers, after ten years of whig and reform government, are the natural results and just punishments of having fraternized with Popery. In Ireland, bloodshed and poverty are pre-eminent; thousands of ribbonmen, banded together by treasonable oaths, are ready to start into rebellion the instant the fatal signal is given, to revenge a long list of imaginary wrongs, and to wrench the sovereignty of Ireland from the British crown. In England, blood has already been shed, and the scaffold is preparing for its Chartist victims. In India, Russia is secretly encouraging the native princes to overturn the British dominion in that extensive and half-barbarian continent. In every sea our navy is insulted by enemies whom a few years ago it swept from the ocean. These are the effects of the union of whigs and Papists. In past history, Popery and whiggery carried the curse of heaven along with them wherever they went, and have invariably preceded national disgrace and misfortune. All the Papal states are at this moment convulsed and agitated by religious feuds and rancour, fostered and envenomed by the Jesuits, who are the most exquisite agents of Satan that ever disgraced humanity. Popery is the cause of all the agitation, rebellion, and sectarianism which divides and alarms us at home; and which caused the revolutions in France and Belgium, Spain and Portugal, and now menaces Prussia with similar calamities.

Another enemy set in motion by the infernal Jesuits has marched deep into the bowels of the land. The antichristian and atheistical principles of Socialism not only stalk boldly over the length and breadth of the kingdom, but they have surreptitiously received the countenance of the sovereign herself. Owen, the archpriest of this new feature which the Jesuits have assumed, was formally introduced by her prime minister to the Queen, who has herself since entered that holy estate which it is the object of this embrutalized society to root out and abolish. The holy estate of matrimony, which God instituted in the time of man's innocency, and by whom the first pair were married, and which is set forth as a metaphor to show the intimate union of Christ with his Church, is by this unprincipled and atheistical disciple of Loyola stigmatized as "the bane of human happiness"- a Satanic institution," an accursed thing”—“ a cunningly devised fable of the priesthood"-and which he has declared "ought to be abolished both in name and principle!" And, as most peculiarly marking the place whence these doctrines have emanated,-hell to wit,-he adds that "nature alone ought to direct the association of the sexes in man as in other animals!" This is teaching in another form the Jesuits' doctrine of philosophical sin, and a breach of that commandment which has been in every age the chief cause of national ruin and extinction. The Social pestilence is spreading rapidly among the so called liberal portion of the people, under the fostering care and tuition of the Jesuits, and of perambulating missionaries who preach the disgusting doctrines of this new instrument of Satan. The semblance of royal sanction has in a considerable

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Owen

degree tended to increase the numbers of this pestilential sect. himself has turned his presentation at court to the best advantage; and to Lord Melbourne must be ascribed the infamy of having patronised and nursed this hell-born association into life and vigour.

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Owen employs the press to disseminate his impious doctrines. He publishes weekly an indecent and blasphemous paper, called the "New Moral World," in which he labours to convince moral Englishmen that Property in land, and property in women, that is to say, marriage, are the two greatest violations of natural liberty, and the bane of human happiness." Although Owen has long laboured at this infamous work, yet his progress was slow till our whig ministers attempted to set up marriage and registration shops for the sacred ceremonies and sacraments of the Church; which gave his system a palpable and visible onward impulse. The same premier who paved the way for Owen's blasphemy completed his work by surreptitiously obtaining the sovereign's patronage to the system itself, which has given it such astonishing success, and he is reported to have said in his place in parliament, "that man is not a responsible being.' The country is much indebted to the bishop of Exeter for bringing this moral pestilence before parliament. He concluded a luminous speech by moving that a humble address be presented to her Majesty, praying "that her Majesty would be pleased to command that inquiries should be made into the diffusion of blasphemous and immoral publications, especially as to the tenets and proceedings of a society established under the name of Socialists, who were represented in petitions presented to this house to be a society, the object of which was, by the diffusion of its doctrines, to destroy the existing laws and institutions of this country."

answer:

To which her Majesty was graciously pleased to send the following "I shall give directions that inquiry be made into the important matters that are the subject of your address; and you may rely on my anxious endeavours to discourage all doctrines that appear dangerous to the interests of morality and religion."

THE EUCHARIST A COMMEMORATIVE SACRIFICE.

TO THE EDITOR OF THE EPISCOPAL MAGAZINE.

SIR,-Although in Mr. Pinckard's opinion I have only "darkened counsel with words without knowledge," yet I must trespass a little farther on the patience of your readers, not for the sake of victory, but of truth. The position in the end of his first paragraph seems to be chiefly what requires an answer, as he appears to have altogether forgotten the subject of our discussion, which is his allegation that the Eucharist is a propitiatory sacrifice, by which words, from the nature of his arguments, I understand he means an expiation. It is the expiatory nature of the Eucharist to which I object.

He says, "the opinion of T. S. contains three heresies. 1st. It makes Christ's priesthood propitiatory and commemorative, and that of his priests and people only commemorative; thus dividing the head from the members.

2ndly. It denies the real presence; for, if bread and wine only are offered, bread and wine only are eaten. 3rdly. Contrary to the Scriptures and Catholic Church, it denies the propitiatory sacrifice."

1st. Christ's sacrifice was the expiation or atonement, and was made on the Jewish day of expiation; and in every sense it was a propitiatory sacrifice. He is therefore to us what the mercy seat was to the Jews, and Christ is our all-sufficient Mediator in Heaven, whom "God hath set forth to be a propitiation (or Mercy Seat) through faith in his blood." The method of approaching the mercy seat in the temple was, "the priest shall dip his finger in the blood, and sprinkle of the blood seven times before the Lord, before the veil of the sanctuary." The apostle tells us that Christ is our propitiation, through faith in his blood, because faith and obedience are necessary to qualify us not only for pardon of sins but also for grace to pray for it; and the Christian Church now offers to him as our mercy seat or propitiation the memorial which he himself appointed. Christ alone made expiation for the sins of the world, and it is God alone, and Christ as our priest and true sacrifice, who can forgive sins. And Christian priests, who are his substitutes, beseech forgiveness, by presenting the representation of Christ's all-prevailing sacrifice, which is the means whereby we receive the same. This earthly representation of Christ's own appointment, "set forth" before God the Father, prevails with him to be propitious or favourable to us. In that sense the Eucharist is propitiatory, in the same way as all our prayers and imperfect services through Christ's merits are; but in no sense can it be expiatory, which is the meaning which Mr. P. attaches to the word propitiatory.

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The real oblation or sacrifice, for the words are convertible, when Christ expiated the sins of the world, was only once offered; but its eucharistical commemoration is to be continually offered as the divine service in the Christian Church for the remission of sins; and our faith is a grace bestowed on us, which makes us capable of his mercy. The apostle instructs us that in the sacrifices under the law, "there is a remembrance again made every year,—but this man, after he had offered one sacrifice for sins, for ever sat down on the right hand of God; for by one offering he hath perfected for ever (or made a perfect atonement for) them that are sanctified," i. e., baptized. The offering up of Christ under the law by a prefiguring or typical sacrifice, was so imperfect as to require an annual repetition; but he was offered in very deed upon the cross as our perfect expiation, and now, since he entered into the true holy place with his own blood, he is offered up in a commemorative sacrifice. All the carnal ordinances and ceremonies of the Jewish law were intended to be temporal, and, when the fulness of time should come, they were to cease and be abolished; but Christ's one sacrifice, which can never be repeated, is eucharistically commemorated, or set forth" continually in remembrance of his death; for "the Word of the Lord endureth for ever." St. Augustine, cited by Bishop Jewel, says, "in these fleshly sacrifices there was a figure of the flesh that Christ afterwards would offer; but in this sacrifice of the Church there is a thanksgiving, and a remembrance of that flesh which Christ hath already offered for us." And in the prayer of consecration in the Liturgy of St. Ambrose, cited by Dr. Cave, it is said :——

"Lord, make this oblation now prepared for us to become a valid, reasonable, and acceptable sacrifice; this which is the figure of the body and blood of our Lord Jesus Christ."

Mr. Pinckard seems to object to Christ's acting in heaven conjunctly with his priests on earth; but was not Moses commanded to do all things according to the pattern which had been shown him in the mount?" I cannot but believe," says Scandret," that the great Christian public service is, and inust be, performed by a representation of Christ's obedience to death; by a representation of the worship of our Heavenly Priest made in Heaven, by appearing for us there with his crucified body and blood. A representation not only of what he did on the cross, but also of his now and ever intercession in heaven; whence the blessed apostle, when he speaks of the exercise of Christ's priesthood, does chiefly refer to Christ's appearance for us there. For what is the worship of the Church triumphant, but this very thing in the verity and truth thereof? How like, may we say, is St. John's vision of heaven to this divine worship? How like one another, is heaven and a Christian assembly, when the bishop or priest at the altar is offering up the Christian oblation, and the people blessing God in their order and place? I was in the Spirit,' saith the divine Evangelist, and behold a throne was set in heaven, and one sat on the throne. And round about the throne were four and twenty seats, and upon the seats I saw four and twenty elders sitting. And round about the throne were four beasts, full of eyes before and behind; and then,' (after a larger description of them and what they did) I beheld and lo! in the midst of the throne and of the four beasts, and in the midst of the elders, stood a LAMB as it had been slain, having seven horns and seven eyes.' Here is in this vision the High Priest and Bishop of our souls, as both priest and sacrifice, appearing for us in heaven in the presence and before the throne of God, in that he is said to be there as a lamb slain. And he is represented as a bishop in the Christian Church; in that he is said to have seven horns and seven eyes, both signifying the seven deacons, who, in the first times of the Christian Church, attended the bishops and were called occuli episcopi, the seven eyes of the bishop. Here is also the bishop's presbytery, represented in the four and twenty elders; and the Christian assembly, by the four beasts which were on the standards of the four camps of the Israelites in the wilderness. And both these last, as doing the offices of the inferior priests and Levites and people of Israel, falling down and worshipping, and saying Worthy, '" &c.

Mr. P. objects also:" how a sacrifice can be commemorated before it is consummated, is difficult to conceive." On the day of expiation or atonement the sacrifices were first offered to God by the high priest while they were yet alive; they were afterwards slain by the priests, and the high Priest carried their blood into the holy of holies. Christ also offered himself up to God while alive, under the figures of bread and wine, after which he was slain "by wicked hands" on the cross; and, at his ascension, he carried his own blood into the true holy place, to present his own sacrifice of expiation or propitiation to God the Father, and to make continual intercession for his Church. At the time when he actually offered the sacrifice of himself, he commanded his Church to do or offer the same

1 Sacrifice, the Divine Service, pp. 98-100.

materials as the apostles had seen him offer, as a memorial or representation of that sacrifice, and to show forth his death till he come, and surely he will make these symbols to be his flesh and blood to the faithful. "But we can only strike the rock-it is HE who must bring forth the water." Therefore bread and wine, when duly eucharistized by his commissioned priests, represent the visible and invisible sacrifice of Christ, and are to us what the paschal lamb, which represented him under the old law, was to the Jews-a sacrifice to God, and a sacrament to his people. The Jews were absolutely prohibited from eating blood, either as a sacrament or as common food. Christ therefore declared the wine to be the blood of the New Testament, and like the blood under the old law, it was made the oblation at the Christian altar. The liturgies of the primitive church" contain a prayer for the acceptance of the sacrifice, and particularly that it may be received up to the heavenly altar," after the consecration is fully ended; and the most solemn propitiations, intercessions, reconciliations, for the whole church, &c. It was the eucharistical body and blood which were the gifts or sacrifice which they desired might be assumed up to the altar in heaven, in the same sense that Cornelius' alms came up for a memorial before God; and that the sacrifices of Melchisedech and Abel had the same honour vouchsafed to them." 1

I

2nd. I do not, as Mr. P. says, deny the real spiritual presence. suppose it will not be denied that whatever power or efficacy is ascribed to the eucharist flows wholly from the original sacrifice of Jesus Christ. I believe, as the Church catholic has ever believed, and as our own particular church teaches, that "the body and blood of Christ are verily and indeed taken and received by the faithful in the Lord's Supper;" and we are assured by St. Paul that the bread and the cup which is blessed by the priest is the communion or communication of the body and blood of Christ. I therefore utterly deny the Calvinistic or Zuinglian opinion which he ascribes to me, that the figures or representations of Christ's body and blood are mere symbols, bare signs. They are the "outward visible signs of the inward spiritual grace," in the Christian sacrifice or oblation. "The word memorial, which is rendered remembrance by the English translators, is a sacrificial word; and we do not pretend that in the Eucharist the substantial body of Christ is offered, (that we leave to the Papists), but only that we offer the sacramental body and blood, as a memorial of the natural, not as a cold bare remembrance, but as a powerful, efficacious, prevalent oblation." And I add from another author whose work I had not seen when I last addressed you:-"The creatures of bread and wine being offered before God, by being brought to his altar, and by the manual ceremonies appointed in the rubric of this service; the priest holding them to and before God, breaking the bread to make a memorial to God of Christ's body torn with nails upon the cross; lifting up the wine as the memorial of his blood shed for us; laying his hands on both, to signify that on him was laid the sins of the world, as having undertaken them in the Covenant of Grace. This is the outward visible part or thing in God's great worship, the Christian sacrifice in the Christian Church. The next thing is the inward or invisible part, or the thing signified, and that is the visible

"2

1 Johnson's Unbloody Sacrifice, p. 244.

2 Unbloody Sacrifice, p. 92.