town to a steep flight of steps, leading to what is termed the valley of Jehosaphat, situate in a chasm of the rocks. This is the cemetry of the sect, resembling a beautiful grove, shaded by the dark foliage of a thousand trees, forming a striking contrast to the white marble tombs and gloomy beetling rocks that seem to threaten destruction at every step. Here several tombs were pointed out to me, bearing inscriptions in the Hebrew language, so far back as the fourteenth century: thus proving the present tribe to have been in possession of the fortress at least since that period. The trees also exhibit an appearance of great age, and are held so sacred, and so highly valued by the Karaites, that their former masters, the Khans of Krim Tartary, when in want of funds, had only to threaten their extirpation, in order to extort heavy contributions from the pious inhabitants.

A few additional details of the manners and religion of the Karaite Jews, a people so highly esteemed for their moral qualities, and differing so widely from the character of the Talmudists, may perhaps be interesting. It appears

that the name of the sect is derived from Karai, the written word; their creed being founded exclusively out of the text of the Old Testament, as it stands, pure, simple, and uncommented: rejecting in toto the traditions and interpretations of the Rabbins, and also those established by the authority of the Talmud. From the latter they also differ in various other particulars; for instance, in the degree of consanguinity, mode of circumcision, diet, marriage, permitting polygamy,-which however, through the influence of custom, is not preached. They trace their origin, as a sect, to the dispersion of the Israelites at the Babylonish captivity; and they attribute to their long residence among the

heathen, and to the scarcity of written copies of the law, the introduction of a variety of errors and fallacious traditions. Hence, on the re-establishment of the tribes, a large portion, finding the Scripture loaded with comments, refused to receive them. These called themselves Karaites, and in after-days were dreadfully persecuted by their brethren. They also assert that our Saviour was a member of their community, and that he entertained the same opinions as themselves, with respect to the interpolations of the Rabbins ; in support of which belief, they adduce his repeated and violent denunciations against the rabbinical interpretations; and they most positively deny that any member of their sect was, in the slightest degree, implicated in the crucifixion. These people believe that they possess the only authentic copy of the Old Testament extant. They provide amply for their poor; are principally engaged in commerce, and generally wealthy. Perhaps no religious sect educate their children with greater care, the whole, without exception, being publicly instructed in the synagogue. In their dress they resemble the Armenians, wearing long flowing robes, and on the head a high fur cap.'-Spencer, vol. ii.

What inference are we to draw from their appealing to the words of Christ, (only known to them through the New Testament,) and from their repudiating the idea of their participating in the guilt of his murder, but that either they are the chosen seed of a new kingdom, kept by the hand of providence in the neighbourhood of Palestine, or that they are the descendants of some half-converted Jews. In the latter case, they are hardly more interesting to us than any other heretics; but the fact of their long settlement at TchoufoutKali, seems to make the former more probable.

.K.

In his epistle to the Hebrews, St. Paul hath plainly and fully described unto us the difference between the priesthood and sacrifices of the Old Testament, and the most high and worthy priesthood of Christ, his most perfect and necessary sacrifice, and the benefit that cometh to us thereby.

For Christ offered not the blood of calves, sheep, and goats, as the priests of the old law used to do; but he offered his own blood upon the cross. And he went not into a holy place made by man's hands, as Aaron did, but he ascended up into heaven, where his eternal Father dwelleth; and before Him he maketh continual supplication for the sins of the whole world, presenting his own body, which was torn for us, and his precious blood, which of his most gracious and liberal charity, he shed for us upon the cross.

And that sacrifice was of such force, that it was no need to renew it every year, as the bishops + did of the Old Testament, whose sacrifices were many times offered, and yet were of no great effect or profit, because they were sinners themselves that offered them, and they.

*The following paper forms a part of Cranmer's' Defence of the True and Catholic Doctrine of the Sacrament of the Body and Blood of our Saviour Christ,' written in 1550. It is taken from the edition of his works, printed at Oxford in 1833. The fifth book of that Treatise is Of the Oblation and Sacrifice of our Saviour Christ.' A considerable portion of controversial matter is omitted here but that part of the Defence deserves to be reprinted entire in a separate form,-as the best way to maintain the doctrines of our venerated Reformers, is to disseminate their writings. The transcriber has supplied a few explanatory notes. † Priests.

offered not their own blood, but the blood of brute beasts; but Christ's sacrifice, once offered, was sufficient for evermore.

Two kinds of sacrifices.-And that all men may the better understand this sacrifice of Christ, which he made for the benefit of all men, it is necessary to know the distinction and diversity of sacrifices.

One kind of sacrifice there is, which is called a propitiatory or merciful sacrifice, that is to say, such a sacrifice as pacifieth God's wrath and indignation, and obtaineth mercy and forgiveness for all our sins, and is the ransom for our redemption from everlasting dam

nation.

The sacrifice of Christ.-And although in the Old Testament there were certain sacrifices called by that name, yet in very deed there is but one such sacrifice, whereby our sins be pardoned, and God's mercy and favour obtained, which is the death of the Son of God, our Lord Jesus Christ; nor never was any other sacrifice propitiatory at any time, nor never shall be.*

This is the honour and glory of this our High Priest, wherein he admitted neither partner nor successor. For by his one obligation he satisfied his Father for all men's sins, and reconciled mankind unto his grace and favour. And whosoever deprive him of this honour, and go about to take it to themselves, they be very Antichrist, and most arrogant blasphemers against God, and against his Son Jesus Christ whom he hath sent.

The sacrifices of the church.* In modern phrase we should say, nor

ever.

Another kind of sacrifice there is, which doth not reconcile us to God; but is made of them that be reconciled to Christ, to testify our duties unto God, and to show ourselves thankful unto him; and therefore they be called sacrifices of laud, praise, and thanksgiving.

The first kind of sacrifice Christ offered to God for us; the second kind we ourselves offer to God by Christ.

And by the first kind of sacrifice Christ offered also us unto his Father; and by the second we offer ourselves and all that we have, unto him and his Father.

And this sacrifice generally is an obedience unto God, in keeping his laws and commandments. Of which manner of sacrifice speaketh the prophet David, saying, a sacrifice to God is a contrite heart.* And St. Peter saith of all Christian people, that they be a holy priesthood, to offer spiritual sacrifices, acceptable to God by Jesus Christ. And St. Paul saith, that alway we offer unto God a sacrifice of laud and praise by Jesus Christ.

A more plain declaration of the sacrifice of Christ. But now to speak more largely of the priesthood and sacrifice of Christ; he was such a high bishop, that he once offering himself, was sufficient by one effusion of his blood to abolish sin unto the world's end. He was so perfect a priest, that by one oblation he purged an infinite heap of sins, § leaving a remedy for all sinners, that his one sacrifice should suffice unto all men that would not show themselves unworthy. And he took unto himself not only their sins, that many years before were dead, and put their trust in him, but also the sins of those that until his coming again should truly be

we may look for none other priest, nor sacrifice, to take away our sins, but only him and his sacrifice. And as he, dying once, was offered for all, so, as much as pertained to him, he took all men's sins unto himself. So that now there remaineth no more sacrifices for sin, but extreme judgment at the last day, when he shall appear to us again, not as a man to be punished again, and to be made a sacrifice for our sins, as he was before; + but he shall come in his glory without sin,‡ to the great joy and comfort of them which be purified and made clean by his death, and continue in godly and innocent living; and to the great terror and dread of them that are wicked and ungodly.§

Thus the Scripture teacheth, that if Christ had made any oblation for sin more than once, he should have died more than once; forasmuch as there is none oblation and sacrifice for sin, but only his death. And now there is no more oblation for sin, seeing that by him our sins be remitted, and our consciences quieted.

The sacrifices of the old law.And although in the Old Testament there were certain sacrifices, called sacrifices for sin, yet they were no such sacrifices that could take

away our sins in the sight of God; but they were ceremonies ordained to this intent, that they should be, as it were, shadows and figures, to signify beforehand the excellent sacrifice of Christ that was to come, which should be the

very true and perfect sacrifice for the sins of the whole world.

And for this signification they had the name of a sacrifice propitiatory, and were called sacrifices for sins, not because they indeed took away our sins, but because they were images, shadows, and figures, whereby godly men were admonished of the true sacrifice of Christ then to come, which should truly abolish sin and everlasting death.

And that those sacrifices which were made by the priests in the old law could not be able to purchase our pardon, and deserve the remission of our sins, St. Paul doth clearly affirm in his said epistle to the Hebrews, where he saith, it is impossible that our sins should be taken away by the blood of oxen and goats.

Wherefore all godly men, although they did use those sacrifices ordained of God, yet they did not take them as things of that value and estimation, that thereby they should be able to obtain remission of their sins before God.

But they took them partly for figures and tokens ordained of God, by the which he declared, that he would send that seed which he promised, to be the very true sacrifice for sin, and that he would receive them that trusted in that promise, and remit their sins for the sacrifice after to come.

And partly they used them as certain ceremonies, whereby such persons as had offended against the law of Moses, and were cast out of the congregation, were received again among the people, and declared to be absolved.

As for like purposes we use, in the church of Christ, sacraments by him instituted. And this outward casting out from the people of God, and receiving in again, was according to the law and knowledge of man; but the true reconciliation and forgiveness of sin before God, neither the fathers MARCH, 1838.

P

of the old law had, nor we yet have, but only by the sacrifice of Christ, made in the Mount of Calvary. And the sacrifices of the old law were prognostications and figures of the same then to come, as our sacraments be figures and demonstrations of the same now passed.

The true sacrifice of all Christian people.-Almighty God, the Father of light and truth-give this light and faith to every man, that he may trust to have remission of his sins, and be delivered from eternal death and hell, by the merit only of the death and blood of Christ wherefore let us give the laud and praise hereof unto him; let us fly only to him for succour; let us hold him fast, and hang upon him, and give ourselves wholly to him. And forasmuch as he hath given himself to death for us, let us give ourselves again unto him, making unto him an oblation, not of goats, sheep, kine, and other beasts that have no reason, as was accustomed before Christ's coming; but of a creature that hath reason, that is to say, of ourselves, not killing our own bodies, but mortifying the beastly and unreasonable affections that would gladly rule and reign in us.

*

So long as the law did reign, God suffered dumb beasts to be offered unto him; but now that we be spiritual, we must offer spiritual oblations, in the place of calves, sheep, goats, and doves. We must kill devilish pride, furious anger, insatiable covetousness, filthy lucre, deadly hatred and malice, foxy wiliness, wolvish ravening and devouring, and all other unreasonable lusts and desires of the flesh. And as many as belong to Christ must crucify and kill these for Christ's sake, as Christ crucified himself for their sakes. *

* That is, live under a spiritual dispensation. See Heb. ix. 10.