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and invisible offering of the body and blood of Jesus Christ, as our claim of the favour of the covenant of grace, our appointed plea, or manner whereby we beseech it of God; and an acknowledgment of God's infinite justice and mercy in his acceptance of Christ as a peculiar victim for the ransom of fallen men."

Although the materials of the Christian sacrifice are only bread and wine, yet these creatures represent Christ's body and blood, and convey to the faithful all the salutary benefits of his great expiation, which is a mystery into which angels may desire to look. From the first covenant of grace with Adam, the bodies and the blood of all the animal sacrifices offered by the appointed priesthood, were the representatives of the body and blood of Christ. The lamb in the passover which was offered to God as a sacrifice, and eaten by the true Israelite as a sacrament of commuuion with God after having put the blood of the animal on the altar, represented the Lamb of God slain from the beginning of the world. Those sacrifices also which were burnt without the camp, represented Jesus Christ, who suffered without the gates of Jerusalem. The blood of all the Jewish sacrifices which was sprinkled on God's altar, but especially that which the high priest carried into the holy of holies, represented the blood of God the Son, who offered himself a free and voluntary sacrifice to God the Father, under the symbols or representations of bread and wine, to make atonement for the sins of the whole world. He gave those symbols to his disciples as his body broken and his blood shed, which he then offered as a sacrifice for the remission of sins. He did not say this is my body that shall be broken, and my blood that shall be shed, at a future time; but which was then broken and then shed, and given for them. Therefore, he offered the bread and the cup at the paschal supper, which he ordained to represent his body and his blood, to God the Father as a sacrifice to be slain on the cross, with the blood of which he himself entered into heaven, the true holy of holies, of which that in the temple was merely a type.

And, therefore, I indignantly reject the heresy which Mr. Pinckard ascribes to me of denying the real presence, or of eating bread and wine in the characters of mere symbols, bare signs. I believe that I feast upon a sacrifice for the remission of sins; but not upon a sacrifice of expiation, which is what Mr. Pinckard means by propitiatory, for Christ assured us that He finished the work of expiation on the cross.

3. In conformity with the Catholic (not the Roman) Church, I do deny the propitiatory sacrifice, in the meaning of an expiation or atonement. And, farther, I maintain that the Church Catholic has never held the Eucharist to be an expiatory sacrifice. The Eucharistical bread and wine, or body and blood, are offered for the acknowledgment of God's dominion and other attributes, and for procuring divine blessings, especially for the remission of sins.

At the institution of the Lord's Supper our Saviour spoke to the apostles in the Hebrew language, in which it is observed there is not a proper word which means to signify, instead of which throughout all scripture, the verb to be is always used for signify. And, therefore, when He said this bread is my body, this wine is my blood, it was as if he had said this signifies or represents my body and blood. His blood having been already spilled is so meritorious and all-sufficient that we require only to offer this spiritual or unbloody sacrifice in memorial of that great sin-offering, which took away the sins of the world.

VOL. II.

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I will now cite the words of the renowned Charles Leslie, in his prefatory letter to Mr. Scandret's little work "Sacrifice the Divine Service," whose book he says, " Vindicates the Church of England and her doctrine against the Profane, the Papists, and the Dissenters. The Profane see here what they have despised, the representative sacrifice of the body and blood of Christ. The Papists see their idol of Transubstantiation broke to pieces; not from the nicety and criticisms of a word, but from the nature of the thing. For a representative and commemorative sacrifice must be a different thing from, but bearing a great resemblance to the archetypal sacrifice it represents. Yet both are sacrifices, and truly and properly so. For if there were no other sacrifice but that of Christ upon the cross, which only is so in the principal and original sense; then were not the sacrifices under the law any sacrifices at all, because they were only typical of the true and real sacrifice that was to come. But, if typical sacrifices were in their order true and real sacrifices, though in a subordinate sense to the only true propitiatory sacrifice; then is the Christian commemorative and representative sacrifice much more so; as much more as the plain exhibition of our redemption already perfected, and now fully understood, is beyond the glimmering hopes then faintly shadowed of a redemption to come; but in what manner and how to be performed, almost wholly hidden from them. Will any say that the death of Christ, and the shedding of his blood is not more livelily expressed and better understood in the Christian sacrifice than in the Jewish? In the breaking of the bread and in the pouring out of the wine with us, than in the death of a beast, and shedding its blood, among the Jews? Christ calls our bread and wine (when blessed by his priests, to whom he gave power and commandment to do this as they had seen him do) his own body and blood. He gave this high dignity to the commemoratory sacrifice he had appointed of himself. Was any such thing ever said of the typical sacrifices under the law? So far is the fulfilling beyond the prefiguring,—the commemorative beyond the typical sacrifices."

There is so much that is irrelevant in Mr. P.'s letter that I shall pass to what he says are positions which I cannot overthrow; that "there is an Israel after the Spirit-a peculiar people. There is also one High Priest, and priests and Levites, and a sacrifice in the Christian Church, which has superseded all those of the law." These are positions of which I have no intention to attempt the overthrow but to maintain, and therefore his zeal was thrown away on me. But his "position" of an expiatory sacrifice in the Eucharist, I repeat, symbolizes with the Papist, and destroys our Saviour's atonement, which is equally bad as the despising of the other sacrament, and its consequences by the evangelicals. The sacrifice of Christ was alone sufficient for the expiation of sins, and its reiteration is as injurious to Christ, as the rejection of the laver of regeneration savours of a proud and carnal heart. If we believe that in this sacrament there is a reiteration of the expiation, we expressly deny the all-sufficiency of Christ's atonement; for, says St. Ambrose," there is but one sacrifice, not many, and this is but the exemplar of that." So in despising the one and degrading the other sacrament, the Papist and the Evangelical can shake hands together in agreeing to divide what God hath joined together.

I remain, T. S.

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THE POPISH INQUISITION.

THE Inquisition is Rome's masterpiece of craft, cruelty, tyranny, and oppression it is an invention calculated at once for the suppression of religion and truth, liberty and knowledge, innocence and virtue; and proceeds from that wisdom which is earthly, sensual, devilish! It was first instituted in the Papacy of Innocent III., to force the Waldensian Christians into the idolatrous worship and communion of the Roman heretic. Dominick, a Spanish friar, was the first Inquisitor-General, a man just fitted from his cruelty and bigotry for such a satanic work. This monster of cruelty founded the Dominican order of preaching friars, and which has ever since furnished this infernal court with judges.

The Council of Thoulouse, in the year 1229, drew up the first instructions for this cruel court, and in 1235 Gregory IX. published a Collection of Decretals and Canons, for its future proceedings. The Inquisition flourished notwithstanding the terror and opposition of the people everywhere. It was early introduced into Arragon, and it was established in Italy in 1257; and before the twelfth century Venice, Paris, Sardinia, Servia, Austria, Hungary, Poland, Dalmatia, Bohemia, Syria, and Palestine, saw this blood-stained tribunal exalted for the torture of the most innocent and virtuous of their citizens. Bloody Mary intended to have introduced it into England during her brief but inglorious reign: and Pius IV. recommended it to his successors on his death-bed as the chief support of the the Popish Church, and the surest way of converting heretics!

The Familiars or officers of this cruel court are dispersed in every direction, and act as spies. The minds of the people where it exists are impressed with such horror that, when arrested, not the slightest resistance is ever made. The father must deliver up his children; the husband his wife; and the wife her husband, without daring to murinur; when the friends and relations of the parties consider them as dead, and wear mourning, as if they had been consigned to the tomb. The unhappy victims are never accused, but are interrogated upon the supposition that the conscience of the party will prompt him to disclose his heresy; and the Inquisitor therefore demands of what they are guilty. Whether the prisoners confess or keep silence, they are alike judged to be guilty if they once enter the precincts of that infernal court: silence or denial is esteemed impenitence and obstinacy; confession of course is guilt; and in both cases they are subjected to the torture. Judgment is pronounced once a year, when the condemned are delivered over to the secular arm; at the same time the Inquisitors with the most disgusting hypocrisy and affectation of lamblike meekness, beseech the magistrates to show mercy to these unfortunate victims of priestly cruelty. "Who" says Bishop Newton, can make any computation, or even frame any conception of the numbers of pious Christians who have fallen a sacrifice to the bigotry and cruelty of Rome? In the war with the Albigenses and Waldenses there perished of these poor creatures in France alone One Million. From the first institution of the Jesuits, to the year 1580, that is, little more than thirty years, nine hundred thousand orthodox Christians were slain. In the Netherlands alone, the duke of Alva boasted that within a few years he had despatched

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