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pleasure on account of sin, endured by the “just one ” on behalf of the unjust; but so far from the wrath of God-experienced by the man of sorrows as the surety of sinners, being perpetuated or prolonged, God hath raised him from the dead, and exalted him at his own right hand-hath made him full of joy through his countenance-hath given him a name that is above every name. But chiefly, the sacrifice of Christ upon the cross was offered “ once for all," repetition is declared to be utterly incompatible with its nature. It was a sacrifice so complete, and glorious, and perfect, as to constitute an infinite atonement, and therefore sufficient for the sins of the whole world. The author of the Epistle to the Hebrews proves the inadequacy of the legal sacrifices, not only on the ground of their merely typical character, but from their frequent repetition. If, he argues, the sacrifices under the law had effected a real expiation, “would they not have ceased to be offered ? because that the worshippers once purged should have had no more conscience of sins.” In direct contrast with a successional priesthood and a perpetual round of repeated offerings, he affirms, “Such an High Priest became us, who is holy, harmless, undefiled, separate from sinners, and made higher than the heavens; who needeth not daily, as those high priests, to offer up sacrifice, first for his own sins, and then for the people's ; FOR THIS HE DID ONCE, when he offered up
himself.” Nor yet that he should offer himself often, as the high priest entereth into the holy place every year with blood of others; for then must he often have suffered since the foundation of the world ; but now once in the end of the world hath he appeared to put away sin by the sacrifice of himself. And as it is appointed unto men once to die, but after this the judgment; so Christ was “ONCE offered to bear the sins of many." When he said, sacrifice, and offering, and burnt offering for sin thou wouldest not, neither hadst pleasure therein, (which are offered by the law,) then said he, lo, I come to do thy will, O God! He taketh away the first that he might establish the second. By the which will we are sanctified through the offering of the body of Christ ONCE. Every priest standeth daily ministering, and offering oftentimes the same sacrifices, which can never take away sins ; but this man, after he had offered ONE sacrifice for sins, for ever sat down at the right hand of God. For by one offering he hath perfected for ever them that are sanctified," Heb. x. 2 ; vii. 26, 27; ix. 25, 28 ; x. 8–14.
4. The sacrifice of the mass perverts one of the holiest ordinances of the gospel, and transforms it into a gross and idolatrous superstition. The Lord's supper is a positive institution of the Saviour. The subject of his direct command. A command uttered in circumstances which enforce it with the strongest emphasis. It was instituted
“on the same night in which he was betrayed." On that night, the darkest and the most trying which the Redeemer spent on earth; on which he was called to encounter the rage of all his deadliest enemies ; in which he beheld before him all the terrors attendant upon his decease which was to be accomplished on Calvary. It was on this night, that discovering more anxiety respecting the future comfort of his redeemed, than for his own immediate sufferings, Jesus instituted this ordinance, as the commemoration of his death and the pledge of his love and friendship. The ordinance was appointed for our profit. It is designed to strengthen our love to increase our faith--to promote our sanctification--to reconcile us to the absence of our Lord, and to confirm our expectation of his second coming. In its spiritual observance we enjoy fellowship with the Saviour, and with those who love and serve him. How can we sufficiently deplore the errors, by which alas, not alone in the church of Rome, but in Protestant countries, this sacred institution has been perverted. Errors the less excusable, because in this instance, the command is illustrated by the example of him who gave it. At one time in our own country it was made the test of civil allegiance.
“An office key, a picklock to a place.” It is now administered to the dying; a practice exceedingly dangerous, directly tending to deceive,
and which has no doubt been to many the last opiate, from the effects of which they have never awoke in this world. It was appointed to be a banquet for the living, and not a passport for the dying. If Protestants, and Protestant churches, sincerely desire to prevent the re-establishment of the papacy in this country, it behoves them to renounce all the ceremonies-phrases and connections that they have borrowed from the religion of Rome, and to adhere simply, invariably, but rigidly to the examples of the Scriptures, in determining the nature, design, seasons and circumstances, in the observance of the Christian ordinances. The New Testament ought to be the Protestant's only Rubric.
The blood of Jesus Christ his Son cleanseth us
from all sin. 1 Thess. i. 7.
That mankind should in every age have discovered an anxious wish to explore the secrets of the invisible world is natural ; nor can we wonder that in the absence of authentic testimony, imagination should have framed a variety of strange conjectures respecting the present abodes and condition of departed spirits. Of all subjects relating to our existence and our destiny, those which belong to our future eternal being are incalculably the most momentous. Our information on such a matter should be derived from an infallible authority. The Bible alone can draw aside the veil, and reveal to us the things which are not seen and eternal. The immortality of man is exclusively a subject of divine revelation, and we must learn from the same source all that can at present be known, of the nature of his future existence and employments. Our Lord Jesus Christ has, by his appearing, “ brought life and immortality to light.” Even the Scriptures do not