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summation of typical sacrifices under the patriarchal and Mosaic systems; and he then instituted a memorial sacrifice of the vegetable kingdom to show forth his death till he shall come to judgment, as the typical sacrifices prefigured it.

After he had raised himself from the dead, by his own blood he entered in once into the holy place, having obtained eternal redemption for us: "1 that is, he entered into heaven, which is the true holy of holies, and, in virtue of this propitiatory sacrifice once offered on the cross, he makes continual intercession for us. He interposes betwixt the wrath of God the Father and our sins by presenting to him his crucified body and blood; and he thus continually offers in heaven a commemorative sacrifice. He has likewise authorized his priests to offer a real, though commemorative sacrifice on earth, in conjunction with himself in heaven. In fact the words of institution amply declare the Christian sacrifice to be commemorative" this do (or offer) in REMEMBRANCE of me; "2 and I wonder how the plain truth could have escaped Mr. Pinckard's notice. In my opinion, our Saviour's words of institution are decisive of the controversy. After citing our Lord's words, Bishop Beveridge says, "in which words we have Christ's own institution of the sacrament of his last supper, together with the end of it declared by himself; saying at the institution of the bread, this do in remembrance of me,' and again at the cup, 'this do ye as oft as ye drink it, in remembrance of me;' that is (as is signified by the institution itself) in remembrance of me as dying for the sins of the world, and yours among the rest. And that this is the great end of this holy institution, the apostle farther proves and explains in the words of my text; because hereby we 'show the Lord's death.' The bread shows the breaking of his body, the cup shows the shedding of his blood: and so both together show the death he suffered for us. For as oft,' says he, as ye eat this bread and drink this cup, ye do show the Lord's death till he come."

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Christ is called a priest for ever; and he has instituted an order of priests on earth, who, when standing at the altar, represent his person; and every priest must have somewhat to offer. By his sacrifice on the cross he made full atonement and satisfaction for the sins of the whole world, and which is applied to all who, with true faith and sincere repentance, lay hold on it. This commemorative sacrifice," says Leslie," of Christ, already come and slain, and now our high priest in heaven, is a more noble sacrifice, and as properly the act of a priest as the typical sacrifices under the law, which prefigured Christ to come. And if Christ is more properly a priest than Aaron, who was but a type of him; so is the evangelical priesthood more properly priests than the Levitical." Christ commanded the apostles and their successors, as the priests of the Christian Church, to offer the bread and cup in remembrance or commemoration of him, or as the memorial of his one sacrifice of himself once offered on the cross. By this sacerdotal act, therefore, they plead on earth the sweet smelling savour of the merits of his sacrifice, as he himself continually does in heaven. And this unbloody memorial sacrifice was appointed for the Christian Church in the place of the many bloody and unbloody sacrifices under the law.

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3 Sermon on Necessity and Advantage of Frequent Communion.

The prayer of consecration decidedly shows that, in the sense of its framers, the Eucharist is a commemorative sacrifice. The Scottish prayer book' is now before me, from which I quote:-"Almighty God, our Heavenly Father, which of thy tender mercy didst give thine only son Jesus Christ to suffer death upon the cross for our redemption, who made there (by his one oblation of himself once offered) a full, perfect, and sufficient sacrifice, oblation, and satisfaction for the sins of the whole world, and did institute, and in his holy Gospel command us to continue, a perpetual memory of that his precious death and sacrifice until his coming again so that we, receiving them according to thy Son, our Saviour, Jesus Christ's holy institution, in remembrance of his death and passion, &c." And on these words of the English Liturgy, which are precisely the same as in the Scottish ritual, Dr. Comber says, "and where is it more proper to set forth that one all-sufficient sacrifice in all its glories than here, where we come peculiarly to celebrate it with our highest praises, and to make an everlasting memorial thereof.” 2

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Mr. P. exclaims, "how a commemoration' can be a sacrifice,' I leave T. S. to explain." I refer to what has already been said; and I think he will easily see that what commemorates the propitiation on the cross is as much a sacrifice as that which prefigured it in the bloody or typical sacrifices of the law. Unless Mr. P. admits the Romish unscriptural doctrine of a bloody sacrifice, I see not how the Christian sacrifice can be other than commemorative. The apostle does not say that Christ's death is repeated when the sacrament is administered; but that it is then shown forth. And, therefore, I maintain that the Lord's supper is not propitiatory but commemorative of that one sacrifice which Christ once offered to be a propitiation for the sins of the whole world. And Christ himself assured us from the cross, that the work of expiation and propitiation was then "finished," when he bowed his head and gave up the ghost. After defining the nature of the Christian sacrifice, Mr. Mede shows, 1st," that the holy Eucharist is an oblation; 2nd, that it is an oblation of thanksgiving and prayer; 3d, that it is an oblation through Jesus Christ, commemorated in the creatures of bread and wine; 4th, that this commemoration of Christ, according to the style of the ancient church, is also a sacrifice; 5th, that this sacrifice was placed in commemoration only of Christ's sacrifice upon the cross, and not in a real offering of his body and blood anew."

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Bishop Bull says:-"They," (the primitive Christians) "held the Eucharist to be a commemorative sacrifice, and so do we. This is the constant language of the ancient Liturgies, we offer by way of commemoration;' according to our Saviour's words, when he ordained this holy rite, Do this in commemoration of me.' In the Eucharist then Christ is offered not hypostatically, as the Trent Fathers have determined, (for so he was but once offered) but commemoratively only; and this commemoration is made to God the Father, and is not a bare remembrance or putting ourselves in mind of him." And that learned prelate arguing in the same page against the propitiatory offering in the Romish mass, says

1 Printed by James Watson, 1712, from the copy printed at Edinburgh in the year 1637, by R. Young, printer to King Charles the First.

2 Companion to the Altar, p. 257.

it is "an impious proposition, derogatory to the one full satisfaction of Christ made by his death on the cross, and contrary to express scripture." Again another learned prelate says, "All legal sacrifices being only types of his (Christ's), and therefore to have an end and expire together with him, our Lord was pleased to institute this not for a propitiatory sacrifice, as the papists absurdly imagine, but as a commemorative sacrifice, to put his Church always in mind of that which he then offered, by that one oblation of himself, for the sins of mankind." 2

Mr. Pinckard cites the words of St. Paul (Romans, xv. 16), "that the offering up of the Gentiles might be acceptable, being sanctified by the Holy Ghost;" and professes that it "is above his comprehension," "how the Gentiles were offered to God except as making one body with Christ, and thus offered in the Eucharist." It appears to me that St. Paul meant the sacrifice which the Gentiles offered; and not that they were themselves" offered in the Eucharist." Or, it may be, as our own church teaches in the words of the same apostle, that the Gentiles" offered and presented unto the Lord their souls and bodies to be a reasonable, holy, and lively sacrifice," unto God. Now this is a sacrifice which the Roman Church in their propitiatory mass does not offer. This living and reasonable sacrifice is a life spent in obedience to God's will, in the ways of his laws, and in the works of his commandments. Mr. Pyle, however, paraphrases that verse: "whereby I am constituted and appointed of Christ the special minister of the Gentiles, waiting and attending the service of converting them to the Gospel, as the priests did upon the services of the altar. And, by thus presenting them unto God as members of his true religion, I shall offer a much more acceptable sacrifice than was ever offered in the temple; they being sanctified and seasoned, not with salt, nor purified by fire, but with the gifts and graces of the Holy Spirit,"

3

Dr. Whitby, in loco, says, "The Gentiles dedicated by him (the apostle) to the service of God are his sacrifice or oblation. The Holy Spirit is the salt poured on this sacrifice, by which they are sanctified and rendered acceptable to God."

I hope that what I have said may be satisfactory to Mr. Pinckard; and, as he professes to "adhere to the doctrines of the primitive Church, and to the Church of England, its best existing representative," I trust he will now be convinced that the doctrine of a propitiation in the Eucharist is not the doctrine of the Catholic Church, but is proper popery, which he says he" abhors," and which Bishop Bull says is " an impious proposition." I do remember Christ's words, to which Mr. P. refers, and never doubted that he had many names even in the polluted regions of popery who have not irredeemably defiled their garments, but who embrace its corrupted doctrines from invincible ignorance and delusion. Nevertheless I desire to be removed as far as possible from their tents, "My soul, come not thou into their councils."

I remain, T. S.

1 Bishop Bull's Answer to the Bishop of Meaux's Queries,-1714; in Hicks' collection of Controversial Tracts, vol. ii. p. 246.

2 Beveridge's Sermons, vol. i. Sermon 4.

3 Pyle's Paraphrase on the Epistle to the Romans, vol. i. p. 283.

METRICAL TRANSLATION OF THE FROGS

OF

ARISTOPHANES.

ACT III. SCENE IV.

Enter First and Second Hostess.

1st Hostess. Plathane! Plathane! Here is the knave That once came to our hostel, and devoured

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Thou triflest, and thy tongue outruns thy prudence.

1st Host. Did'st then suppose, that, mounted thus on buskins, Thou had'st outgrown my recollection?

I have said nothing of the salted junk

What?

2nd Host. No-nor the new cheese, gossip, which the fellow Engulph'd unflinching; baskets, cheese, and all.

Then, when I bade him pay the shot, he scowl'd

Most fiercely, vented a plethoric groan

Xan. Too sure 'twas he! 'twas ever thus his way!

2nd Host. And, as with phrenzy wild, unsheath'd his sword. Xan. Too true, by Jupiter!

2nd Host.

Flew bounding to the garret for escape;

We two, through very terror,

but 'twere well to see to't.

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While he ran off, and took our rush-mats with him.
Xan. This, too, his doing:
1st Host. Go; call his worship Cleon here;-away!
2nd Host. Seek me Hyperbolus, and bid him come :
Ha! we will trounce him!

1st Host.

Oh! thou cursed maw!

Thou gulph of my poor substance, how delighted,

With a mere stone could I pound out thy teeth!

2nd Host. And I could sink thee in the pit of hell!

1st Host. And, were I with a knife but arm'd, how could I

Cut out the gullet that devour'd my tripe!

But I'll to Cleon, who this day shall call him

To justice, and-unravel all his gluttony.

[Exeunt Hostesses.

Bac. (after a pause.) Sink me! But I do love thee, Xanthias!

Xan. Yes, yes! I understand: but spare your breath ; No more your Hercules for me.

Bac.

My little Xanthias.

Xan.

By no means,

For how can I,

Slave! mortal! How can I be vain enough,

To think that I could be Alcmene's son ?

Bac. I know't; I know't; thou'rt angry; and no wonder;
Nay, should'st thou strike me, I could not expostulate.
But hear me should I ever wish again

To rob thee, ruin seize both me and mine

For ever, like the bleer-ey'd Archedemus I.

Xan. Enough: thine oath my warrant, I will don me.

CHORUS.

Thine the task, now thou art drest
In the once abandon'd vest,
To comport thy gestures well,
Henceforth as unchangeable,
With a bluff and burly grace,
Mindful of thy godship's face:
Should'st thou show the slightest fear,
Should one trifling act appear,
Then the consequence is plain,—
Thine be the blanket load again.

Xanthias. Well advis'd, my friends; and suiting
Thoughts that through my mind were shooting;
Though I know full well, that he,

If it should his int'rest be,
Soon will prove his pledges vain,
And the hide pull off again.
Well, no matter; I'll assume
Manly gait and awful gloom,

And 'twere need: for now I hear

The door ajar, and some one near.

SCENE V.

Enter EACUS, with some of his servants, having cords &c. in their hands.

Eacus. Seize, bind the wretch that stole our dog, and hence Conduct him to his doom.

Bac. (aside).

For somebody!

A storm is brewing1

1 Xanthias had made the same remark in the beginning of the preceding scene, when Bacchus seemed likely not to escape so easily.

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