,transcribed from the #ahfg ,james ,parker and ,co4 edition by ,david ,price1 email ccx#jgdpglaf4org ,eight ,sermons ,,on ,,the ,,priesthood1 ,,altar1 ,,and ,,sacrifice4 99 99 99 99 99 ,,by ,,mayow ,,wynell ,,mayow1 ,m4,a41 ,,perpetual ,,curate ,,of ,,st4 ,,mary',s1 ,,west ,,brompton1 ,,and ,,late ,,student ,,of ,,christ ,,church1 ,,oxford4 99 99 99 99 99 8,the principles of ,christianity are now as freely questioned as the most doubtful and controverted points2 the grounds of faith are as safely denied as the most unnecessary superstructions2 that religion hath the greatest advantage which appeareth in the newest dress1 as if we looked for another faith to be delivered to the saints3 whereas in ,christianity there can be no concerning truth which is not ancient1 and whatsoever is truly new1 is certainly false40--7,,bp4 ,,pearson ,,on ,,the ,,creed3 ,epistle ,dedicatory47 99 99 99 99 99 ,oxford and ,london3 ,,james ,,parker ,,and ,,co4 #ahfg4 99 99 99 99 99 ,picture3 ,decorative graphic 99 99 99 99 99 ,,to ,,the ,,right ,,rev4 ,,father ,,in ,,god1 ,,walter ,,kerr1 ,,lord ,,bishop ,,of ,,salisbury1 ,,in ,,grateful ,,remembrance ,,of ,a ,,connection ,,with ,,his ,,diocese ,,for ,,nearly ,a ,,quarter ,,of ,a ,,century1 ,,as ,a ,,token ,,of ,,reverence ,,for ,,his ,,office1 ,,and ,,unfeigned ,,respect ,,for ,,his ,,character1 ,,as ,,some ,,little ,,acknowledgment ,,of ,,many ,,kindnesses ,,received1 ,,and ,,as ,a ,,humble ,,tribute ,,to ,,his ,,constancy ,,in ,,defending ,,the ,,faith ,,in ,,the ,,church ,,of ,,england1 ,this ,volume ,,is 7,,by ,,permission7 ,,inscribed1 ,,by ,,his ,,lordship',s ,,very ,,faithful ,,and ,,grateful ,,servant1 ,m4 ,w4 ,,mayow4 ,,advertisement4 ,,the following ,sermons were preached at ,st4 ,mary's1 ,west ,brompton1 in ,november and ,december1 #ahff4 ,they are now printed as a humble contribution towards the defence of the ,catholic doctrine of the priesthood1 the altar1 and the sacrifice1 in days when there seem no limits to assault upon it1 when there prevails every conceivable confusion between what is ,catholic and what is ,roman1 and when there is the widest misapprehension of the principles of our ,reformation4 ,if this small volume should contribute in any way to a better understanding of those principles1 and to the vindication of the loyalty to our own ,church of such as1 maintaining its ,catholic character1 desire equally to be loyal to the ,church ,universal1 7and believe in truth that there is no antagonism between them17 it will not1 ,i trust1 be wholly useless4 ,if1 further1 it should lead any1 in the spirit of candour and of prayer1 to give more consideration to this doctrine than perhaps hitherto they have done1 and especially to consult larger and more learned works upon the subject1 ,i shall have great additional reason to be thankful4 ,it is1 ,i hope1 hardly necessary to add that there is no intention or desire in anything here said to pass judgment upon individuals1 either within or without our own communion4 ,it will be found stated in the following discourses how readily we believe that many receive the benefits of the ,christian altar and sacrifice who are yet unconscious of them2 whilst it is also willingly acknowledged1 even as regards those who more directly deny ,catholic doctrine1 that the present divided state of ,christendom1 and the wide differences of teaching within our own communion1 make it a very different thing to be unable to see1 7or even to oppose17 the truth than would be the case if the ,church were still united1 as of old1 in one harmonious voice and one external communion1 or if there were a perfect unanimity among ourselves4 ,when1 alas1 even priests are found to repudiate their priesthood1 it must be admitted1 without reserve1 that there is too much excuse for the laity being uncertain and perplexed4 ,whilst this teaches us to award the largest measure of charitable construction to those who differ from us1 it gives only the more urgent cause both to state and vindicate the ancient faith1 and to shew that it was in ,god's mercy preserved to us at the ,reformation4 ,i must not omit to say that ,i am indebted to ,mr4 ,carter's excellent treatise for many facts1 suggestions1 and illustrations1 even beyond those which the references given explicitly acknowledge4 ,m4 ,w4 ,m4 ,,st4 ,,mary',s1 ,,west ,,brompton4 ,february #g1 #ahfg4 ,,contents4 ,,sermon ,i4 7p4 #a47 ,treasure in ,earthen ,vessels4--,faith1 not ,sight1 the ,recogniser of the ,priesthood4 8,but we have this treasure in earthen vessels1 that the excellency of the power may be of ,god1 and not of us40--#b ,cor4 iv4 #g4 ,,sermon ,,ii4 7p4 #bc47 ,the ,witness of the ,world1 before ,christ1 to the ,doctrine of ,sacrifice4 8,thus did ,job continually40--,job i4 #e4 ,,sermon ,,iii4 7p4 #de47 ,the ,witness of the ,new ,testament to the ,doctrine of ,sacrifice4 8,are not they which eat of the sacrifices partakers of the altar80--#a ,cor4 x4 #ah4 ,,sermon ,,iv4 7p4 #fc47 ,the ,testimony of the ,early ,church to the ,doctrine of the ,priesthood4 8,thus saith the ,lord1 ,stand ye in the ways1 and see1 and ask for the old paths1 where is the good way1 and walk therein1 and ye shall find rest for your souls40--,jer4 vi4 #af4 ,,sermon ,v4 7p4 #gi47 ,the ,testimony of our ,formularies to the ,doctrine of the ,priesthood4 8,and when ,he had said this1 ,he breathed on them1 and saith unto them ,receive ye the ,holy ,ghost3 whose soever sins ye remit1 they are remitted unto them2 and whose soever sins ye retain1 they are retained40--,st4 ,john xx4 #bb1 #bc4 ,,sermon ,,vi4 7p4 #ig47 ,the ,christian ,altar4 8,we have an altar40--,heb4 xiii4 #aj4 ,,sermon ,,vii4 7p4 #aac47 ,the ,christian ,altar4 8,we have an altar40--,heb4 xiii4 #aj4 ,,sermon ,,viii4 7p4 #ace47 ,god ,incarnate our ,great ,high ,priest4 8,in whom are hid all the treasures of wisdom and knowledge40--,coloss4 ii4 #c4 ,,sermon ,i4 ,treasure in ,earthen ,vessels4--,faith1 not ,sight1 the ,recogniser of the ,priesthood4 #b ,,corinthians iv4 #g4 8,but we have this treasure in earthen vessels1 that the excellency of the power may be of ,god1 and not of us40 ,,the words rendered 8in earthen vessels10 are easy enough as to their general sense4 1 7the ,apostle says17 where may stand for any kind of utensil or household stuff4 ,it is the word used in ,st4 ,matthew1 8,how can one enter a strong man's house and spoil his goods20 #a any of his household stuff or possessions2 whilst 1 7the same word which gave its name to the well-known ,grecian ostracism1 from the mode of voting17 signifying in its first sense that which is made of shell and therefore brittle1 is often used in a derived sense for anything frail and liable to break1 and when broken not to be re-joined4 ,therefore1 again1 it represents anything poor and mean1 as compared with other stronger or more precious material4 ,thus1 in his second ,epistle to ,timothy1 ,st4 ,paul uses the very same word to denote those inferior vessels which are made for less honourable use3 8,but in a great house1 there are not only vessels of gold and silver1 but also of wood and of earth2 2--and some to honour1 and some to dishonour40 #b;a ,we cannot1 then1 err as to the general meaning of the text1 if we take it to express the fact that great gifts of ,god--treasure--may be1 and are1 according to ,his will1 and for good and wise reason1 lodged in weak and frail tenements1 giving little outward sign of that which is hid within3 great riches enshrined in poor and mean caskets1 even as the soul of man dwells in the earthy tabernacle1 7that red earth or clay which gave its very name to ,adam17 when 8the ,lord ,god formed man of the dust of the ground1 and breathed into his nostrils the breath of life1 and man became a living soul40 #b;b ,but ,st4 ,paul's application of the figure here is somewhat different from the illustration just used4 ,it is not life1 or an immortal soul shrouded in a mortal body1 of which he speaks1 but some special gift or gifts of ,god for the use of ,his ,church and people1 which he declares had been entrusted to vessels of little 8form or comeliness40 ,and it will be of much interest and importance both to trace out what this treasure is1 and what are the vessels in which it is placed1 as well as to insist upon the fact that the treasure is not the less1 because thus shrouded or obscured2 and that it gives no cause to deny the existence of the treasure1 that those who bear it seem either so like other men as they do1 or so little worthy in themselves of what they bear4 ,now1 to see what the treasure is1 we need turn back but a little way4 ,in the preceding chapter1 speaking of himself and others charged with the ministry of the ,gospel1 the ,apostle says1 deprecating all high thoughts in those so honoured3 8,not that we are sufficient of ourselves to think anything as of ourselves1 but our sufficiency is of ,god1 who also hath made us able ministers of the ,new ,testament20 and then1 after thus disclaiming all personal merit or glory1 he goes on immediately to contrast the glory of the ,gospel with the glories of the earlier dispensation4 8,for if the ministration of death10 he says1 8written and engraven in stones was glorious1 so that the children of ,israel could not stedfastly behold the face of ,moses for the glory of his countenance2 which glory was to be done away3 how shall not the ministration of the ,spirit be rather glorious8 ,for if the ministration of condemnation be glory1 much more doth the ministration of righteousness exceed in glory40 #c;a ,pursuing this thought a little further1 and enlarging upon the glories of the ministration of the ,spirit of the ,lord which giveth life1 he comes back2 at the opening of the fourth chapter1 more closely to the subject of his ministry1 and says3 8,therefore1 as we have received this ministry1 we faint not20 #c;b and after a word on the effect of the ,gospel which he preached1 that it led to the 8renouncing the hidden things of dishonesty20 #d;a and another1 as to its being sufficiently manifested to every willing heart1 and so1 if hidden1 hidden only 8to them that are lost1 whom the ,god of this world hath blinded20 #d;b he returns once more to what it was which he preached1 and declares how this great treasure1--8the unsearchable riches of ,christ10 as he elsewhere describes it1--was entrusted to poor and weak instruments2 8for we preach10 he says1 8not ourselves1 but ,christ ,jesus the ,lord2 and ourselves your servants for ,jesus' sake4 ,for ,god1 who commanded the light to shine out of darkness10 7that is1 in the natural world when ,he said1 8,let there be light307 8hath shined in our hearts10 7that is1 in the new creation of the spiritual world17 8to give the light of the knowledge of the glory of ,god1 in the face of ,jesus ,christ40 #d;c ,and then1 in the text1 he seems to meet an objection1 that if his call and ministry in the ,gospel were of so glorious a nature1 the instruments thereof would bear more or higher marks of glory themselves1 he adds the words of our text3 8,but we have this treasure in earthen vessels1 that the excellency of the power may be of ,god1 and not of us40 #d;d ,and now1 brethren1 again ,i ask1 what is the treasure1 and to whom committed8 ,surely the ministry of the glorious ,gospel of ,jesus ,christ1 entrusted to human stewardship6 ,and who shall disparage this1 or overlook it1 or deny the gifts and treasure of and in those who bear it1 though they be but as earthen vessels2 though they look simply like other men2 though they are 8men of like passions20 though they have few or no high marks or tokens1 to be discerned by man's eye1 of the greatness of the treasure which nevertheless they bear8 ,this thought1 this warning against denying ,god's gifts when lodged in earthen vessels1 and so speaking against them as actually to make a new ,gospel totally unlike to that which has been from the beginning1 is especially a danger of our day3 a day when men live so much by sight1 and1 alas1 so little by faith2 when restless and free enquiry ranges over every subject1 and men pride themselves upon their refusal to submit to any authority but their own reason1 or their own mere opinion1 or to receive anything beyond that of which they can understand the mode and assign the use4 ,not1 perhaps1 the most unfrequent of these attacks of the present time is directed against almost the very subject of our text3 the reality of the treasure or gifts bestowed upon the ministers and stewards of ,christ's mysteries1 because they are contained in earthen vessels4 ,whereas ,st4 ,paul fully claims and asserts that there is this treasure1 and gives as the sufficient reason for its being so lowlily enshrined1 that thereby it would be seen indeed that 8the excellency of the power is of ,god1 and not of man20 #f these objectors deny there can be any such treasure as it is asserted there is1 because it is not to their eye exhibited in or by1 glorious1 or sufficiently distinctive1 instruments4 ,take a case in illustration1 very near indeed to the argument of the ,apostle in this place4 ,if our ,christianity in our beloved ,church of ,england is1 and is to be1 the ,christianity which has been from the beginning1 it cannot be without a priesthood1 and an altar1 and a sacrifice4 ,i do not propose at this moment to go into the proofs of this1 but rather to notice an objection which is sometimes triumphantly put forward1 by modern infidelity or ignorance1 as fatal to all such claims4 ,it is said1 that if it were so that there is a priesthood1 7which it is intended to deny2--,o sad and fearful thought6 ,that any should be found to deny and refuse the chiefest means of applying to us the pardon of the ,cross73 but if it were so1 then1 it is said this priesthood must be seen to be such by some peculiar exhibition of its powers1 by some glorious or distinctive appearance in the treasure-bearing vessels4 ,so it is said1 ,whatever there may be elsewhere1 the ,church of ,england at least has no priesthood1 and no priests4 ,no6 ,can any one believe 7it is added7 that they are priests who are young men1 as others1 one day2 and are ordained1 with so little outward difference1 the next8 ,can it be that prayers and a laying on of hands1 even by bishops1 can effect such a change when all looks so nearly the same8 ,no1 truly6 ,if such there were1 if such there be1 if we are to believe in a power given of this kind1 if the priest can consecrate1 and offer upon the altar of ,god1 let us see the difference4 ,let the young1 who are to fill such an office1 be educated1 not as other young men are1 living with them in social life at our schools and ,universities1 but as set apart for this from their earliest days4 ,let them be known of all as a separate kind or caste2 let them have a distinctive dress2 let them give up social life2 let them1 above all1 renounce the married state1 and give themselves up to pursue their avocation in the single life2 and then1 perhaps1 we may be more inclined to believe in their sacrificial function2 in their power to officiate sacerdotally at the altar2 in the committal to them of the power of the keys1 and all which is included in the idea of a distinct order and a priestly authority4 ,now all this1 brethren1 is mere man's wisdom1 setting forth1 in truth1 not what it really desires to find as the mark of a priesthood1 if it might have this in vessels of gold or silver1 but simply1 if it may not disparage and deny a priesthood of ,christianity altogether1 7which yet it desires to do71 at least delighting to deny it to us2 to raise a prejudice against it1 and to drive from the ,church of ,england 7if it were possible7 all those who cleave to the statements of our formularies as they are1 and to the faith once for all delivered and handed down to us4 ,but observe1 brethren1 what all this really amounts to4 ,i am not saying whether there should not be 7unto the more edification71 a more distinctive theological education for the future priesthood than very often there is among us4 ,i am not saying whether there might not1 with advantage1 be some greater distinction in outward appearance or dress1 than we have among us generally1 for those who minister in holy things4 7,let it1 however1 here be remarked1 that the greatest objection and hindrance as to this proceeds1 as we well know1 from the clamours of those who would first deny us all priestly character1 and then reproach any who1 claiming it1 are anxious to mark it also by some outward difference47 ,i am not1 however1 now dwelling upon these things1 nor even on what are the advantages or disadvantages of a celibate clergy1 but ,i say that to suppose the presence or absence of these outward signs or marks should affect the essence of the priesthood1 and men being in reality and truth ministers of ,christ1 and stewards of the mysteries of ,god1 in the full sense in which these words are understood in all the primitive writings and liturgies of the ,church of ,christ1 shews1 not only an ignorance of the very first principles of ,christian worship1 but a strange overlooking of the truth taught in the text1 and confirmed to us in so many other places of ,holy ,scripture4 ,if ,st4 ,paul confessed that1 even with him1 his ministry was confided to an earthen vessel2 if there were no need and no likelihood that any of the primitive stewards of ,god's mysteries should be distinguished as by a star upon their breast1 or any insignia of their rank in the ,apostolic band1 then it can amount to nothing as a disproof of the priesthood of the ministry of the ,church of ,england1 that those who serve at her altars have but the outward look and bearing of other men4 ,we may even carry this argument further1 if it may be so done with due reverence and humility4 ,we may take1 not merely prophets and ,apostles1 but our blessed ,lord ,himself1--our ,king as well as our great ,high ,priest1--and say of ,him1 that1 although of course it is not objectively true that ,he had any of ,his gifts or powers in an earthen vessel1 7save in the sense that ,he took upon ,him man's nature1 and so being of ,adam's race--yet without sin--had ,his share of the earth of which ,adam was created72 but though1 ,i say1 except thus1 ,he held not anything in an earthen vessel objectively1 still1 on the other hand1 subjectively1 to man's sight and apprehension1 ,he veiled ,his ,godhead1 ,he emptied ,himself of ,his glory1 ,he obscured ,his greatness1 so that nearly throughout ,his life and ministry ,he was passed over as a common man1 or ,his claims denied1 and ,himself treated as an impostor4 ,in spite of the holiness of ,his life1 the tenderness of ,his compassion1 the purity of ,his precepts1 the marvels of ,his teaching1 the abundance and power of ,his miracles1 yet ,he was not received or accepted generally as other than a common man4 ,the ,jews were offended at ,him4 ,he was to them 8a stumbling block10 as ,he was to the ,greeks 8foolishness40 ,he came in no outward manifestation of glory2 ,he was not in kings' courts2 ,he had no armies or numerous followers2 ,he won no carnal victories2 ,he did nothing 8to restore the kingdom to ,israel10 in any sense which the ,jewish nation could observe or recognise2 nay1 in ,his very priestly acts1 and in that greatest of them in which ,he did in truth offer up the great sacrifice of all1 ,he appeared to man's eye in no such aspect4 ,even as a victim1 ,he was only considered as a malefactor put to death1 whilst it may be well doubted whether even ,his own ,apostles had the least insight at the time into the nature of the sacrifice ,he made2 and none of them had a single thought or perception of the priesthood which ,he exercised4 ,so1 indeed1 ,he seemed to have 8no form nor comeliness20 #aj;a 8,his visage was so marred more than any man1 and ,his form more than the sons of men40 #aj;b ,he seemed to have all ,he had in an earthen vessel1 undistinguished and undistinguishable by the vulgar eye from others who were around ,him1 or who had preceded ,him1 with some pretensions to be teachers1 or reformers of manners1 but who had disappeared and left no trace behind them4 ,is it1 then1 so certain that those who now 8seek after a sign0 before they admit any claim to 8the office of a priest in the ,church of ,god10 and who look for various marks and distinctions in outward show or appearance before they will entertain the doctrine as belonging to the ,church of ,england2 is it1 ,i say1 so certain that they would not have rejected ,christ ,himself1 as not coming up to their mark and requirement1 if they had seen ,him in the days of ,his ministration upon earth8 ,but let us pass on from the priesthood of our ,lord and ,saviour1 and turn again for a moment to the ,apostles and their fellow-labourers4 ,observe1 ,i am not engaged in proving now their priestly character1 nor the truth of the sacrifices1 or altars of the ,christian religion2 7we may come to this another day27 but ,i am merely meeting the preliminary objection that there can be no such things1 at least1 none such in the ,church of ,england1 because our priesthood is not more manifestly set forth in outward show to the eye of the world1 by a more distinctive priestly education1 or a more distinctive priestly dress1 or a more distinctive 7as is supposed7 priestly life as separated from social life2 and this particularly by the exhibition of an unmarried clergy4 ,as ,i have before said1 ,i am not even giving an opinion on the advantages or disadvantages of some of these things2 but ,i am asking the plain broad question1 ,what right have we1 from ,scripture and ,scriptural example1 to say these differences are needful to the existence of a priesthood8 ,be the priesthood and ministerial powers of ,st4 ,peter and ,st4 ,paul1 and others their companions1 what they may1 did they shew them forth as in vessels of gold and silver1 or were they not what we may call obscured1 undistinguished1 not 7in many particulars at least7 dissevered from social life1 but just like other men2 in short1 with their treasure borne in earthen vessels1 however really great and precious in itself8 ,carry your mind back1 brethren1 to ,simon ,peter with ,andrew his brother1 to ,james and ,john1 the sons of ,zebedee1 fishing on the sea of ,galilee4 ,there is no reason1 at ,i know of1 to suppose that they wholly gave up this their occupation immediately upon their endowments at the day of ,pentecost4 ,they certainly pursued them as long as their ,lord was with them1 and after the ,crucifixion4 ,nay1 after the ,resurrection2 after ,jesus had appeared unto the ,eleven2 after ,he had 8breathed on them and said1 ,receive ye the ,holy ,ghost10 and conveyed to them1 7if any thing could do so17 the priestly power1 saying1 8,whose soever sins ye remit1 they are remitted unto them2 and whose soever sins ye retain1 they are retained10 #ab still ,simon ,peter said to the rest1 8,i go a fishing2 and they said unto him1 ,we also go with thee40 #ac;a ,will any one dare to say1 ,had they been true priests of ,god1 they must have pursued another mode of life1 and borne the marks of their office more demonstratively and visibly before the eyes of men8 ,will any say1 ,we cannot receive it that the hands1 engaged one day in casting a hook into the sea1 or spreading or mending nets1 can be those which exercise1 the next1 7or the same if so it be17 the ,christian ministerial office1--in breaking of bread1 and celebrating the most holy ,christian mysteries8 ,will any say that the lips which called to their partners for help1 or in direction as to the safety or management of their boats and fishing1 must therefore be incapable of preaching the glad tidings of the ,gospel1 or of exercising the commission given them of binding and loosing in the name of ,christ8 ,or1 think of ,st4 ,paul1 with his fellow-helper and companion in labour1 ,aquila1 working with their hands at their craft1 8for by their occupation they were tent-makers20 #ac;b aye1 even 8working night and day10 that they 8might not be chargeable0 to others3 and will any say1 ,herein they shewed themselves too like to other men to put forward any pretence or claim to have or exercise any priestly or sacerdotal function4 ,will any again call to mind that ,st4 ,peter was certainly a married man2 78,peter's wife's mother10 we read at one time1 8was sick of a fever207 as also certainly was ,aquila the companion in labour of ,st4 ,paul1 7for he came 8with his wife ,priscilla207 or1 once more1 ,st4 ,paul's own claim to the right 7though he did not exercise it1 but still the right7 to marry if he thought fit2 as he says1 8,have we not power to eat and to drink8 ,have we not power to lead about a sister1 a wife1 as well as other ,apostles1 and as the brethren of the ,lord1 and ,cephas80 #ad will any consider so much1 and then say1 you must needs have a celibate priesthood1 if you are to have any priesthood at all in the ,church of ,christ2 or1 if there be one1 it must be one so separated from all earthly pursuit as to be recognised at a glance as of a different order8 ,nay1 my brethren1 such things are surely no arguments of even a feather's weight in the mouth of any man against a true priesthood in the ,church of ,england2 and one can hardly see how they can be supposed1 by any sober-minded thinker1 to be either contained in1 or deduced from1 ,holy ,scripture4 ,they are1 in fact1 objections merely playing with the prejudices of those who have already come to a foregone conclusion1 and intended rather to point an unjust shaft at the ,church of ,england1 through a mock admiration of the ,church of ,rome1 than to advance the cause of truth4 ,and this with no justice1 even towards ,rome herself1 either in praise or blame2 for ,rome herself may have something to say in defence of her practice as to the distinctions with which she marks her priesthood1 if looked on merely as matters of expediency and not of faith or doctrine2 and at the same time1 we certainly have no little reason to maintain that in many of these things1 7and however there may be incidental disadvantages which we need not deny1 on the ground of expediency also17 yet we come the nearer of the two to the following of the ,apostles1 in the not making too broad an outward distinction between priests and people1 and in the not having laid a yoke hard to be borne1 perhaps1 as a wide and extended rule1 too hard to be borne1 upon our priesthood's neck2 and1 in short1 that we are at any rate close upon the very type and pattern which ,st4 ,paul mentions in our text1 in that we too have our treasure in earthen vessels1 and may1 in one sense at least1 rejoice that it is so1 inasmuch as thereby it may be seen by all 8that the excellency of the power is of ,god1 and not of us40 ,further1 it needs surely no words to prove that such objections and such line of argument in denial of our priesthood1 can have but one effect1 if they have any1 namely1 to forward the interests of the ,church of ,rome4 ,this1 ,i presume1 ought in consistency to be the last wish of those who use them4 ,but so it is1 and in this way4 ,there is no more possibility of any one1 who has the knowledge of what ,christianity has been from the beginning1 being moved by such assertions to disbelieve the great doctrines of the priesthood1 the altar1 and the sacrifice1 as belonging1 and necessarily belonging1 to the ,church ,universal1 than there is of the words of the objectors moving mountains or drying up seas4 ,we can no more unlearn the very first elements of the appointed mode of our applying to ,christ for ,his intercession on high for us miserable sinners1--no more believe the ,catholic truths which we have drunk in to be mere human figments and superstitious inventions1--than we could return to the system of ,ptolemy1 and believe the earth to be the centre round which the sun and the stars revolve4 ,nothing1 therefore1 can be gained in this direction by those who propound such views4 ,but if it should be that any1 who know what the ,church ,universal holds and has ever held on these points1 should1 by weakness or inadvertence1 be shaken in their belief that the ,church of ,england maintains these doctrines and preserves this sacerdotal order1--if any should come to think that perhaps after all she has not a priesthood1 and an altar1 and a sacrifice1 then such would no doubt begin to fail in their allegiance to her1 and be afraid longer to trust their souls to her teaching or her keeping4 ,no well-instructed1 patient1 humble-minded member of the ,church of ,england can1 ,i think1 be deceived by so sophistical an argument as that which we have been considering2 but1 of course1 all are not well instructed1 nor1 perchance1 are all patient or humble minded1 and hence it may be1 there is a danger4 ,but if there be this danger1 or if any defections should follow upon such defamation of our ,church1 those who put forth the libel must have upon their conscience the weight of having aided the ,church of ,rome against their ,mother ,church of ,england4 ,but to return2 take but two brief illustrations further of our subject4 ,you will remember the contention between ,st4 ,paul and ,st4 ,barnabas concerning 8,mark1 sister's son to ,barnabas10 whom 8,paul thought not good to take with them10 and how it 8was so sharp between them that they parted asunder one from the other40 #ag;a ,again1 you will recollect the occasion when at ,antioch ,st4 ,paul 7as he says71 8withstood0 ,st4 ,peter 8to the face because he was to be blamed20 saying to him 8before them all1 ,if thou1 being a ,jew1 livest after the manner of the ,gentiles1 and not as do the ,jews1 why compellest thou the ,gentiles to live as do the ,jews80 ,consider that 8the other ,jews dissembled likewise with him1 insomuch that ,barnabas also was carried away with their dissimulation20 and to such a point did this reach1 that ,st4 ,paul declares he 8saw that they walked not uprightly according to the truth of the ,gospel20 #ag;b put all this together and then say whether1 upon the grounds of the objection urged1 any one might not far more plausibly have denied to the ,apostles themselves any just power or fitness to rule or teach authoritatively in the ,church of ,god1 than any man can deny the priesthood of the ,church of ,england because its power is not more demonstratively shewn among us4 ,or1 for a second point1 note this3--,does1 or did ever1 the admission to the ,christian covenant1 and the wondrous gift of ,god1 the new birth of water and of the ,spirit1 by which1 as the ,apostle plainly teaches1 ,christians are made the temples of the ,holy ,ghost2 does it1 or did it ever1 make such outward show of difference as will enable man to decide1 immediately and infallibly1 who are ,christ's1 and who are forfeiting or have forfeited the gift bestowed8 ,then1 if there be not this palpable manifestation as to the ,christian life in each1 why should there be a more manifest and outward demonstration of the treasure of the priesthood8 ,if the grace of ,baptism be not thus self-evident1 and ever recognised by sight1 why must the grace of ,orders be so either8 ,oh6 when shall we learn to believe instead of to cavil2 to use the blessings ,god gives us1 not to dispute about them2 to judge1 not according to appearance1 but to judge righteous judgment2 to believe there is a treasure1 even the treasure which the ,church has ever believed and declared to be in her ministry and stewardship1 though it be contained in earthen vessels8 ,one word more1 brethren1 of most serious weight and import1 as to such objections and ,i objectors4 ,carry your mind back to the time of ,christ1 to the labours of ,apostles and ,evangelists1 and the infancy of the ,church1 and see of what ,spirit they are4 ,i am not speaking1 remember1 of all who may1 from one cause or other1 not be able to receive the doctrine of the ,christian priesthood and altar1 and who1 we may well hope and believe1 many of them receive the blessing of these gifts of ,christ1 though they know it not2 but ,i speak of the particular objection with which ,i have all along been dealing1--that there cannot be a ,priesthood1 unless marked by striking outward differences visible by all4 ,and ,i ask1 what would have been the part taken1 if the framers of such a test1 being consistent in their objection1 had lived in the days of ,christ on earth8 ,surely we should have heard them saying1 aye1 in spite of ,his mighty works and great ,high ,priesthood1 8,is not this the carpenter's ,son8 ,is not ,his mother called ,mary1 and ,his brethren ,james1 and ,joses1 and ,simon1 and ,judas8 ,and ,his sisters1 are they not all with us80 #ai;a ,what is ,he different from another8 ,or what more likely than that expecting something different in show and demeanour in the great ,apostle of the ,gentiles1 they would have joined in the reproach3 8,his bodily presence is weak and his speech contemptible60 #ai;b and have rejected ,him8 ,if these things shew us the dangers of such a line of argument1 let them keep us from any word said to countenance or support it4 ,it is a solemn thought that we cannot1 by even the most careless word of levity1 express approval of such assaults upon the ancient faith1 or sympathy with those who make them1 without becoming sharers in their responsibility4 ,for it is thus1 by a few words here and a few there1 that public opinion is formed or strengthened2 and what can be more awful than to have helped to form it adversely to the truth of ,god1 and in derogation of that 8ministry of reconciliation10 and those means of grace1 which ,he has appointed4 ,surely the sin of such must be1 like that of the sons of ,eli1 8very great before the ,lord10 when a prejudice is raised by which men1 if they do not 8abhor10 are at least taught to deny and despise1 8the offering of the ,lord40 ,at the same time1 let us pray earnestly for them1 for1 we will hope and trust1 8they know not what they do40 ,let us not wish that they went out from us1 but let us hope and pray that they may be turned to better things4 ,let us remember1 too1 as a ground of charity1 that many fall into error here because too much1 for many years1 the teaching of the primitive ,church and of ,catholic antiquity has been overlooked as a guide to the due understanding of the ,scriptures2 and again1 because the face of ,christendom1 alas1 is not now so one and undivided as to present all truth in due form1 and mode1 and weight1 to each man's acceptance4 ,the glory of our ,reformation is1 indeed1 that it appeals to antiquity1 and carries us back to the early ,church2 but these later days have too much overlooked this great principle of the ,reformation4 ,so it has happened1 that what is1 alas1 the misfortune and the reproach of ,christendom--,i mean its divided state--may be1 and we will hope is1 some palliation before ,god for defect in those who wish to follow the truth1 but are unable at the present moment to see or to accept it4 ,so let us above all pray to the one great ,lord of all1 that in ,his good time the ,church may again be one1 not only in its essence1 which it must be1 7we believe in but 8one holy ,catholic and ,apostolic ,church107 but also in its life1 and in a re-established communion of the ,saints2 that being indeed1 if it may be so1 once more one1 our ,lord's own prayer for it may be fulfilled1 and ,his promise accomplished1 and 8the world believe that ,god hath sent ,him40 #ba;a ,and let us ourselves1 brethren1 ever remember that all we have in treasure is indeed in earthen vessels1 and let us for ourselves be content to be reviled and threatened 7yes1 as the holy ,apostle was1 and his ,lord and ,master before him71 for 8the disciple is not above his ,master1 nor the servant above his ,lord40 #ba;b ,neither1 indeed1 let us count it a strange thing1 8as though some strange thing happened unto us10 #ba;c if we have to 8go forth bearing the reproach of ,christ0 #bb;a and ,his ,apostles2 nay1 rather1 8being reviled1 let us bless2 being persecuted0 7if so it be71 8let us suffer it2 being defamed1 let us intreat20 yea1 let us be willing to be 8made as the filth of the world1 and the off-scouring of all things10 #bb;b so that we may but do our ,master's work1 and preserve ,his truth in the midst of a crooked and perverse generation1 and win souls to ,christ1 and1 if it may be so indeed1 8finish our course with joy1 and the ministry1 which we have received of the ,lord ,jesus1 to testify the ,gospel of the grace of ,god40 #bb;c ,,sermon ,,ii4 ,the ,witness of the ,world1 before ,christ1 to the ,doctrine of ,sacrifice4 ,,job i4 #e4 8,thus did ,job continually40 ,,that which such a man as ,job 8did continually10 we shall naturally conclude was well-pleasing in the sight of ,god4 ,the ,almighty's own witness to his character is given in ,his ,word addressed to ,satan3 8,hast thou considered ,my servant ,job1 that there is none like him in the earth1 a perfect and an upright man1 one that feareth ,god1 and escheweth evil80 #bc ,and when we couple this with the circumstances to which the text relates1 and the tone of the whole narrative1 we shall find1 ,i think1 more than a prima facie probability that the act so mentioned was not only right in itself1 but that it bore a significant import1 not merely to those who lived near ,job's own time or in his own country1 but to the world at large4 ,what then is it to which the text alludes8 ,job1 we read1 was a man of great substance as well as great integrity1 living in a very early time in the land of ,uz4 ,moreover1 besides his great possessions1 we are told that he had seven sons and three daughters4 ,and we find that his sons were used1 8to feast in their houses1 every one his day20 and that on these occasions it was their custom to 8send and call for their three sisters to eat and to drink with them20 a token1 7as a well-known commentator has fairly enough conjectured17 both of their harmonious family affection and of the good order and conduct which prevailed in their feastings1 or so holy a man as ,job would not have permitted his daughters to join in their festivity4 ,but1 nevertheless1 we read that ,job in his anxious care was mindful to intercede for them1 even in case they might have erred or sinned in the fulness of their rejoicing1 or in the exuberance of their mirth4 8,and it was so1 when the days of their feasting were gone about1 that ,job sent and sanctified them1 and rose up early in the morning1 and offered burnt-offerings according to the number of them all3 for ,job said1 ,it may be that my sons have sinned1 and cursed ,god in their hearts4 ,thus did ,job continually40 #bd ,here1 then1 we have no doubtful witness1 not merely to the usage of sacrifice1 but to its acceptableness also in the sight of ,god1 as a part of worship and intercession4 ,and this is all the more1 not merely curious1 but important1 when we reflect upon the very early date almost universally assigned to the events related in the ,book of ,job4 ,whether the record itself may have been composed at a somewhat later period1 as some have thought1 yet all authorities are1 ,i believe1 agreed that the time of ,job's life was contemporaneous with even the earliest part of the life of ,moses1 and1 therefore1 that he did not derive his knowledge of ,god from the institutions of the ,jews1 or live under the ,mosaic dispensation4 ,the consenting witness1 both of the ,jews themselves and of the early ,christian writers accepting their testimony1 is that ,job is the same as ,jobab1 mentioned in the first book of ,chronicles1 who is there named as the third in descent from ,esau2 so that he1 as well as ,moses1 was the fifth in descent from ,abraham1--the one in the line of ,esau1 and the other in the line of ,jacob4 ,moreover1 it would appear that this ,job or ,jobab was1 if not absolutely what may be termed a king1 yet a ruler and a prince in the land called ,uz1 or ,ausitis1 a country on the confines1 probably1 of ,iduma and ,arabia4 ,if this be so1 he would seem1 from the summary given in the first book of ,chronicles1 to have succeeded ,balaam in the sovereignty or chiefdom of that country4 8,for10 7says that narrative17 8these are the kings that reigned in the land of ,edom1 before any king reigned over the children of ,israel2 ,bela the son of ,beor10 7undoubtedly the same as ,balaam72 8and the name of his city was ,dinhabah4 ,and when ,bela was dead1 ,jobab the son of ,zerah of ,bozrah reigned in his stead40 #bf;a ,now we find in the book of ,numbers1 that ,balaam the son of ,beor was killed in battle1 fighting on the side of ,midian in the last year of the ,israelites' wandering in the wilderness1 #bf;b and supposing ,job's trial to have taken place 7as some ancient writers assert7 some few years after the ,exodus1 as he lived one hundred and forty years after those events1 he may very well have succeeded to the chief place among the ,iduman or ,uzzite people upon the death of ,balaam4 ,the importance of this to our present purpose lies in the fact1 that he is thus a witness to the antiquity and the use of sacrifice and burnt-offering1 quite independently of the institutions and commands of the ,mosaic law4 ,if ,job were of man's estate1 and had sons and daughters of like estate also1 7as the narrative unquestionably implies17 even before his sufferings1 he must have been born not far in time from the birth of ,moses1 probably some little while before him2 and what he 8did continually0 in his own country1 and apart from ,moses1 is a witness to the practice and acceptableness of sacrifice1 anterior to the enactments of the law from ,sinai2 and a witness1 not merely1 let us observe1 to the use of sacrifice1 but to sacrifice by burnt-offering1 when the victim was killed and consumed upon the altar of ,god4 ,now this leads us back to consider what is the probable origin of sacrifice1 and sacrifice of this kind1 altogether2 for it is thus evident1 that it was adopted into1 and not originated by1 the peculiar institutions of the ,jewish nation and law4 ,now1 of course we see at once where we must turn for the first account of sacrifice4 ,the primal exercise of this mode of approach to ,god1 is that recorded in the fourth chapter of the book of ,genesis1 which shews at once the need which the ,fall had brought upon man of drawing nigh to ,god1 not without a propitiation2 and at the same time exhibits1 in sad prominence1 the first-fruits of that corruption of nature entailed by it1 which provoked the eldest-born of the world1 in malignant envy of heart1 to slay his next born brother4 ,let us turn1 then1 to a brief consideration of those events1 as illustrative of the origin and nature of sacrifice4 ,look first to ,st4 ,john's and ,st4 ,paul's account of the cause of ,cain's quarrel against his brother ,abel4 8,and wherefore slew he him80 7says ,st4 ,john71 8,because his own works were evil1 and his brother's righteous40 #bg;a ,and ,st4 ,paul tells us wherein ,abel's righteousness and superiority consisted3 8,by faith he offered unto ,god a more excellent sacrifice than ,cain1 by which he obtained witness that he was righteous1 ,god testifying of his gifts40 #bg;b ,the narrative in the ,book of ,genesis tells us the same thing as to the fact that ,cain's offering was rejected and ,abel's accepted2 but without the ,apostle's comment we should not have precisely traced the cause of this rejection and acceptance3 but we know now that it was faith in the one and a want of faith in the other1 in which the distinction lay2 and also that somehow this difference was exhibited in the gifts which they brought3 8,god0 7of ,abel7 8testifying of his gifts40 ,by this1 too1 ,st4 ,paul tells us1 8,he being dead still speaketh20 a statement which brings the whole matter home to ourselves4 ,the narrative then is this3 8,and ,abel was a keeper of sheep1 but ,cain was a tiller of the ground4 ,and in process of time it came to pass1 that ,cain brought of the fruit of the ground an offering unto the ,lord4 ,and ,abel1 he also brought of the firstlings of his flock and of the fat thereof4 ,and the ,lord had respect unto ,abel and to his offering3 but unto ,cain and to his offering ,he had not respect40 #bh ,this takes us back to the origin of sacrifice2 and the first remark which occurs is1 that it would seem highly probable that its institution was a matter of revelation from ,god to ,adam2 for though mere reason and moral feeling might make the creature see the propriety of offering to the ,creator something of that which ,his bounty had bestowed1 and possibly might lead to the thought that it should be not mean1 but good and precious1 yet there are so many attendant circumstances in the institution1 which it does not appear possible to account for upon the hypothesis of the mere dictates of reason and feeling1 that we can hardly ascribe the practice to anything short of a communication of the divine will to man4 ,however1 be this as it may1 it is plain that both ,cain and ,abel were conscious of the duty of offering sacrifice or oblation in some kind to ,god4 ,and each brought of that which he had4 ,so far1 it might be thought1 ,cain was not behind his brother4 8,abel was a keeper of sheep1 but ,cain was a tiller of the ground40 ,cain brought of the fruit of the ground1 but ,abel brought of the firstlings of his flock1 and 7it is added7 8of the fat thereof40 ,now it may be we are intended to note a difference here1--that ,abel's offering1 the firstlings and the fat1 denotes the earliest and the best3 as if he hastened to acknowledge1 in all thankfulness and humility1 that he was not worthy to touch or use anything he had1 until he had sanctified it by first offering of it to ,god2 and this1 the first he had1 and the best3 whilst the more scanty narrative as to ,cain1 that he merely brought of the fruit of the ground1 may mark that he took no heed to bring of the first1 nor of the best4 ,he would offer something as an acknowledgment of ,god's power1--perhaps1 too1 of ,his goodness1--but not in that due spirit of unmeasured humility and thankfulness1 which alone was becoming in a son of ,adam4 ,but this1 if it were so1 does not seem to be all which is implied as to his lack of faith4 ,to understand wherein this lay1 we must remember the promise made to our first parents after the ,fall1 of 8the seed of the woman0 who should 8bruise the serpent's head40 #cj;a ,faith in this seed1 the hope1 the only hope of the world after ,adam's transgression1 seems to be the thing intended2 and if we suppose that ,god was pleased to reveal to our first parents some further particulars as to the mode of the atonement to be made by shedding of blood1 by which this hope was to be fulfilled1 and the victory to be obtained1 we shall be furnished1 not merely with a clue to the difference in the acceptableness of the offerings of the two1 but also with a key to a large part of the ,holy ,scriptures1 and an understanding what manner of faith should be in every one of us1 as well as to much that is important as to the history and design of sacrifice4 ,let it be granted1 then1 as highly probable1 that to ,adam a revelation was given that in him1 as the federal head of mankind1 and by his transgression1 as deteriorating the whole race to spring from him1 were all men lost by nature1 and further1 that 8without shedding of blood should be no remission20 #cj;b but that by a worthy sacrifice and blood-shedding should the promised seed of the woman in due time effect a reconciliation for them and their descendants1 and reverse the evil and the curse of their transgression4 ,surely1 then1 from that time forward1 a faith in the efficacy of a sacrifice by blood would be required1 and would be acceptable to ,god4 ,cain1 then1 would be evidently one who had not this faith1 who denied1 and disbelieved1 and did not look forward to1 this sacrifice1 or cast himself upon this mercy4 ,by bringing of the fruits of the ground1 he may be considered to have made acknowledgment of the power and goodness of ,god1 in causing the seed to grow and the corn to ripen2 he may have done as much as we do1 when we merely confess that we must look to ,god for rain1 and sunshine1 and 8fruitful seasons1 filling our hearts with food and gladness20 7therefore1 by the way1 let us not think too highly of ourselves if we do confess so much2 it is right1 but it is a very small part of religion37 he may have meant to express thankfulness for blessing1 but observe what he did not express4 ,he made no acknowledgment of sin2 he exhibited no sense of unworthiness2 he confessed no shortcomings2 he gave no sign of sorrow or repentance2 he asked no mercy2 above all1 he turned to no one out of himself--no intercessor1 no mediator between his ,god and him4 ,he shewed no sign of looking to a ,saviour to make atonement1 atonement by blood3 he looked to no 8,lamb of ,god to take away the sins of the world0 in general1 and his own sins in particular4 ,he ignored1 then1 the whole promise which was the sole hope of man4 ,he may have said1 8,god1 ,i thank ,thee10 but he shewed himself to be wholly without the feeling 8,god be merciful to me a sinner40 ,but1 on the other hand1 ,abel brought of the sheep or goats which were of his flock4 ,he offered up not an unbloody sacrifice4 ,he laid the victim on the altar1 and believing ,god1 as well as feeling his need of a ,saviour1 he looked forward with the eye of faith to an expiation greater than that of kids1 or lambs1 or bulls1 or goats1 to take away sin4 ,nay more1 he shewed his sense of the need of an atonement out of and beyond himself2 for the blood of the victim offered described at once the sense of his own blood being required as a penalty1 if justice only held its course and no expiatory sacrifice were found1 and represented also1 in true type and figure1 that better sacrifice1 that more precious blood1 which should be shed in the fulness of the time to make such an expiation1 even that of 8the ,lamb of ,god1 which taketh away the sins of the world40 ,now ,i have gone through this history with what ,i think is its probable and satisfactory explanation1 because not merely does it serve to shew what the ,apostle means when he tells us it was by faith that ,abel pleased ,god1 and that ,god testified of his gifts1 but also because the very same remarks seem to apply to the whole history and intention of sacrifice1 as either commanded or accepted1 or both1 by ,almighty ,god from the beginning4 ,take such to be the origin of propitiary sacrifice1 and ,i think nothing can more fully agree with1 or illustrate1 or be illustrated by1 the further progress both of the fact and doctrine as we find them1 first in the ,holy ,scripture1 and1 secondly1 in the world at large1 even though by the world's wickedness so fearfully perverted4 ,in perfect accordance with such beginning of acceptable sacrifice we have the same used and practised1 and with the like acceptance1 by ,noah1 ,abraham1 ,melchizedek1 ,isaac1 and ,jacob1 #cc;a and1 indeed1 by all the patriarchs until the institution was embodied in the law of ,moses4 ,as we know1 also1 it was practised by all the heathen nations of antiquity of whom we have any record1 though with them its true meaning and intention were fearfully lost and perverted4 ,nor does the difference in the instance of ,abraham on one occasion1 as to his being ready to offer a human sacrifice in the person of his son 7which was of course a wholly exceptional case as regards the sacrifices of those knowing the true ,god71 make any difference as to the witness of the acceptableness of sacrifice by blood1 or the consuming the victim upon the altar4 ,it has1 indeed1 been disputed whether ,abraham were not the more easily reconciled to the idea of sacrificing his son1 or even incited to it1 by the customary 8fierce ritual0 of the ,syrians around him2 but independently of the utter contradiction which this view would give to the account in ,holy ,scripture1 by the attribution of any other motive for ,abraham's conduct than the command of ,god1 received in all faith1 and leading to all obedience1 it may well be doubted whether a perverse misinterpretation of the sacrifice which ,abraham was thus ready to make1 and an utter inattention to the real circumstances of that case1 may not have been1 instead of in any way the consequence1 rather the cause of the nations around falling into the practice of human sacrifice4 ,but1 be this as it may1 we have the plain witness to the usage of sacrifice1 and its efficacy when performed according to the will of ,god4 ,also1 that it prefigured the great sacrifice by the blood of a pure victim1 as well as in itself taught the lesson that 7as afterwards expressed by the ,apostle to the ,hebrews7 8without shedding of blood is no remission40 #cd ,and all this we see consolidated and confirmed1 as well as more fully expanded and defined1 under the ,law4 ,and especially there1 a certain new element in its administration is introduced1 in the appointment of a particular order for the performance of the service4 ,in all the earlier usage1 it would seem that the head of the family or tribe acted as the ministering priest4 ,and there is no disproof of this1 as far as ,i see1 in the account of even the first sacrifice of all4 ,for there is nothing in the narrative in the ,book of ,genesis to shew that ,cain and ,abel were themselves the acting priests 7if we may so term it7 in the sacrifice4 ,they may each1 for aught that appears to the contrary1 have brought their offering to ,adam1 and it may have been by his hand that the different oblations were placed before ,god1 and presented or devoted to ,him4 ,such as the office and privilege of the head or chief1 would seem to have been the recognised right and duty of such persons throughout the patriarchal age2 but as the rule of patriarchs in secular matters merged in that of kings1 as nations grew out of families1 so the office of chiefs as priests1 however thus exercised by ,noah1 ,abraham1 ,melchizedek1 or ,job1 seems to have been afterwards restricted to a tribe1 or family1 or other persons1 set apart for the special service1 and denominated priests1 1 or sacerdotes2 names implying their dedication to holy things1 and their exclusive rights in many particulars to deal with them4 ,and this theory of worship1 if we may so call it1 was not merely reduced to a system by ,god's law among the ,jews1 but also prevailed universally among the heathen world from the very earliest times of which any records are preserved4 ,hesiod1 ,homer1 ,herodotus1 bear witness to it1 and the universal practice of all nations substantiates it1 whether in the barbarian forms of the ancient ,druidical or other worship in the ruder peoples of the world1 or in the more refined practice of ,greece and ,rome1 or in the grotesque or cruel rites of the eastern countries1 or absolutely barbarian tribes4 ,they all have their altars1 their priests1 and their sacrifices1 and in most1 if not in all1 the notion of propitiation by the blood of the victim has prevailed4 ,it need hardly be added that in the provisions of the ,mosaic ,law all these principles were embodied1 so that1 with every safeguard introduced against the perversions1 the sensuality1 the materialism1 and the cruelty1 which pervaded all forms and systems of idol worship1 yet the true worship of ,jehovah1 as established by ,himself1 embraced1 and contained1 and stereotyped under the mark of ,his own approval1 nay1 of ,his absolute command1 the same three points1 of an altar1 a priesthood1 and a sacrifice2 yes1 a sacrifice in the sense of more than a mere oblation or offering1--a sacrifice by blood of a victim slain1 and consumed in the very act of the commanded worship4 ,for it ought never to be forgotten that amid all other offerings that were permitted1--nay1 for certain purposes enjoined1 as1 for instance1 for thank-offerings1 or for mere legal purification1--yet1 under the ,jewish ,law1 the particular sacrifice which was appointed for expiation of any moral offence was the burnt-offering1 where the victim1 as ,i have said1 was killed1 and afterwards consumed by fire upon the altar2 #cf and this appears to have no exception1 unless it were in the case of the extremely poor1 who might offer the tenth part of an ephah of meal2 but even then1 ,i believe1 it is considered that this was placed upon a victim offered by others1 or by the priest1 for the sins of the people1 and so may be deemed to have made a part of a sacrifice with blood4 ,so that1 in truth1 as ,st4 ,paul says to the ,hebrews1 8almost all things are by the law purged with blood1 and without shedding of blood is no remission40 ,we might say much on this head1 and more particularly upon the appointment of the ,passover1 and the light thrown by this institution upon the typical character of sacrifice generally1 and its relation to the great sacrifice of all1--the ,lamb slain1 once for all upon the cross1 for the sins of the world2 but the outline already given of the doctrine taught by the sacrifice of ,abel will readily suggest a key to the true intention of the ever-recurring sacrifices of the ,jews1 and to the manner in which they 7although 8the blood of bulls and of goats could never take away sin10 yet7 pointed to1 and prepared the way for1 our understanding the nature of the sacrifice of ,christ1 and1 indeed1 were the great means to elicit and foster faith in ,him who should come1 and to teach all the world daily and continually to look to ,him who alone is its salvation1 without whom1 and whose mercy1 no flesh should be saved at all4 ,we have brought1 then1 our statement1 and ,i may say our argument1 to this point2 first1 generally that the whole world1 with one consent1 bears witness to the usage of sacrifice4 ,the whole world from ,adam to ,christ1--,patriarchal1 ,jewish1 ,gentile1 ,barbarian1 ,civilized1 ,north1 ,south1 ,east1 and ,west1 together 7for the new world when discovered was found herein not to be divergent from the old71--testifies1 ,i say1 with one mind and one mouth1 as to the ,being of a ,god1 so likewise to this usage of sacrifice4 ,and again1 secondly1 and more particularly1 the witness agrees1 that the sacrifice is made1 7to speak generally17 not without blood1 and made for the purpose of reconciliation1 after sin committed1 with the supernatural being or beings invoked1 or for propitiation and intercession in cases of favour sought4 ,even1 still further is there accordant and consenting witness2 that there will be1 as necessary accompaniments to the sacrifice1 an altar on which it is to be made1 and a specially set apart order of men3 priests 71 sacerdotes1 or however particularly designated71 by whom these sacrifices should be offered up1 and intercessions made on behalf of the people4 ,so much the whole world testifies generally1 in spite of certain differences of usage1 and the fearful abominations which prevailed amongst those who did not retain the true ,god in their knowledge3--the cruelty1 licentiousness1 and abhorrent vice into which this worship1 when it degenerated into idol worship1 everywhere sunk2 which1 however1 it is plain1 is no more an argument against sacrifice1 holily and obediently offered in accordance with ,god's appointment1 than the superstitions of heathen invocation are an argument against godly prayer and intercession4 ,and thus1 too1 we see that this very idea of sacrifice1 7without the vicious accompaniments17 prevailed among ,god's children from the first1--as with ,abel1 ,noah1 ,melchisedek1 ,abraham1 ,isaac1 ,jacob1 and ,job2 whilst by ,god's own sanction and special command1 and1 with what in human affairs we should call the most laborious care and pains1 the whole system was1 under ,moses1 recognised1 enlarged1 defined1 and embodied in a whole code of laws1 to be in their very minutest details carried out until the ,mediator of a new covenant should come1 when that which was old should be ready to vanish away4 ,but it is well worthy of all our care in examination1 to see whether it is the essence of this idea1 and even mode1 of worship which is done away1 or only its ceremonial and local detail1 as established in the ,jewish ,church and polity2 whether--as all sacrifices before ,christ were intended to look forward to ,him1 and ,his precious1 inestimable1 expiation1 to be once made by blood and suffering upon the altar of the cross--whether1 ,i say1 so it has not been ,his will to continue an altar and a priesthood1 and therewith and thereby a sacrifice commemorative--but1 though commemorative1 nevertheless perfectly real and true--by which the ,christian ,church may both look back to ,him1 then dying once for all1 and ever plead afresh the merits of ,his death before the throne of ,god on high4 ,as ,abraham looked forward1 and 8rejoiced to see ,his day1 and saw it1 and was glad20 #dj;a what if1 so likewise1 the ,christian ,church is to look back on ,him1 and to rejoice2 not merely to see ,him and be glad1 but to be allowed also1 according to ,his own will and ordinance1--7aye1 brethren1 observe1 of and by ,his own very appointment1 whereby ,his very body and blood are truly offered up to ,god17--allowed thus to plead1 week by week and day by day1 the very all-prevailing merits of that same sacrifice upon the cross2 yea1 and be the means of ,himself graciously pleading it for ,his people ever afresh before the mercy-seat of ,his ,father4 ,o1 my brethren1 if this be so1 who can undervalue this great thing1 or disparage it1 or attempt to throw it off1 or deny it1 or trample it under foot1 without a sacrilege fearful to think of8 ,but1 again1 if this be so1 how is the ,lamb of ,god1 and ,his precious blood-shedding1 made1 more than in any other way which we can conceive1 the centre towards which the whole world looks1 from its earliest to its latest day2 from the moment of the promise that the seed of the woman should bruise the serpent's head1 #dj;b until that awful hour when that same seed of the woman1 the ,son of ,man1 shall come in the clouds of heaven with power and great glory8 ,i do not say1 it is not conceivable that the whole system and machinery 7so to call it71 of priest1 and altar1 and sacrifice1 might have fulfilled its purpose at the hour of the crucifixion1 and nothing remain of it1 or like it1 in the ,christian ,church2 nothing in the ,christian ministry to answer to the previous priesthood2 nothing in it1 but a set of teachers or expounders of the ,christian faith2 a faith1 however1 be it remarked1 in that case1 a very different thing from that which the ,church has ever supposed it to be1 or 7as ,i think7 the ,holy ,scripture sets before us4 ,but even if all this be conceivable1 ,i do say1 and ,i think no unprejudiced person should dispute it1 that the whole testimony and usage of all previous time in this matter1 the whole of what holy men 8did continually0 in relation to it1 not merely with ,god's manifest approval1 but even with ,his especial sanction1 and by ,his positive command1 raises a very strong prima facie presumption1 that all this was not intended to be1 and was not1 thus abrogated and done away2 and that1 at the very least1 we ought to have shewn us the most express and distinct proofs of its being thus abrogated1 before we can accept its abrogation4 ,we have been accustomed to see1 rather1 that instead of being abrogated1 the usage is changed and glorified2 changed from the shadow to the image1 from wood and stone to silver and gold1 from a comparatively dead state to a glorious living one1 from the ministration of death to the ministration of life2 but1 if this be not so1 then1 indeed1 we may surely ask to see this reversal of all which the economy of ,god's dealings would seem to lead us to1 expressly promulgated and proved by the word of ,christ or ,his ,apostles2 so plainly set down as to need no explanation further2 or else1 so explained by those who immediately followed them1 and had the best means of understanding their sense and design1 as to leave us no ground for reasonable doubt1 or we must be excused if we cannot accept the mere assertion of so improbable a thing as true1 or believe the unchangeable ,god to be so like a ,man that ,he should thus repent4 ,a fair examination into this question is most important1 but we cannot enter upon it at the present moment4 ,we must necessarily defer it to another day4 ,i trust1 with ,god's help and guidance1 to resume our subject on ,sunday next1 and endeavour further to see how the doctrine really stands1 taking1 briefly but carefully1 into consideration these three points3-- #a4 ,what is the testimony of the ,holy ,scripture as to the doctrine of the ,christian priesthood1 altar1 and sacrifice8 #b4 ,how this has been understood by the ,church from the beginning8 and1 #c4 ,how it has been received by our own branch of the ,church ,catholic1 the ,church of ,england8 ,and ,i will only add now1 whilst ,i pray that we may all strive simply to know the will of ,god that we may do it1 that there can be no more practical matter than this to engage our thoughts and hearts4 ,for1 if it be so1 that ,christ has left ,him no priests now on earth to minister at ,his altars1 and no sacrifice with which ,his people are concerned1 a great part of what so many believe1 ,i might say1 of what the ,church of ,god for eighteen hundred years and more has believed1 to be of the essence of our faith1 is a mere fable and superstition2 whilst if1 on the other hand1 8it be truth1 and the thing certain10 #dc that a ,christian priesthood1 ordained by ,christ ,himself1 and these sacrificial powers1 and altar and sacrifice1 remain and must remain ever in ,his ,church1 what words shall describe the misery and sin of those who are endeavouring to rob a whole nation of their belief in such truth of ,god1 and to pour more than slight and contempt upon the ordinances of ,christ2 so that1 in fact1 they would1 if they could have their will and way1 unchurch the ,church of ,god in this land1 deny the virtue of ,his mysteries1 and starve the children of ,god who seek to receive at ,his altar the benefits of ,his sacrifice1 humbly waiting on ,him there1 and partaking of the sacrifice and feast ordained by ,him4 ,oh6 let us pray indeed that we may come to the consideration of so weighty a matter1 casting away all passion and prejudice and preconceived opinion1 and whatsoever may hinder us from seeing the truth of ,god1 to which may ,he of ,his mercy guide us4 ,and may ,he grant us also that we may not merely know the truth1 but when we know it follow it1 in our daily life and conversation1 without turning aside to the right hand or to the left4 ,,sermon ,,iii4 ,witness of the ,new ,testament to the ,doctrine of ,sacrifice4 #a ,,corinthians x4 #ah4 8,are not they which eat of the sacrifices partakers of the altar80 ,i ,,resume the subject upon which ,i have spoken on two previous ,sundays--the reality of the ,christian priesthood1 altar1 and sacrifice4 ,i endeavoured to shew in the first of these discourses that it was no argument against the truth of the priesthood that they who hold it have 8this treasure in earthen vessels10 that a priest is like and 8of like passions0 with others1 nay1 is 8weak as another man40 ,in the second1 ,i pointed out that sacrifice was an institution as old as the days of our first parents1 and in all probability appointed directly by the ,almighty upon man's fall1 with some revelation of its predictive significance2 that certainly it met with ,his approval when duly and religiously performed2 and that it was by faith that those who took part in it 8obtained the witness that they were righteous30 #de whence we were led to consider more particularly its relation to the sacrifice upon the ,cross of 8the ,lamb of ,god which taketh away the sins of the world10 and how from the beginning it looked forward1 in its inner meaning1 with a preparing and expectant eye and heart1 to that wonderful consummation4 ,we saw1 too1 that thus among ,god's own chosen people1 by special and minute provision1 this doctrine and usage of sacrifice were preserved even as long as the elder dispensation lasted2 whilst1 though in terrible and wicked perversion1 both as to the object and the mode of worship1 they yet prevailed universally throughout the heathen world4 ,admitting it to be conceivable that in the ,almighty's will it might be intended that sacrifice should altogether cease when once the great sacrifice was completed2 that1 although ,he had appointed foreshadowing and predictive rites of that wonderful event1 ,he did not intend that there should be any reflective or commemorative sacrifice to carry us back to it1 or to apply its virtue1 or to plead its merits ever afresh before the throne of ,god2 we yet saw great reason to think this to be highly unlikely1 and reserved the point more particularly for further examination4 ,what is the testimony which has been furnished to us upon it8 ,you will remember that ,i proposed to consider this testimony under the three heads3 first1 what ,holy ,scripture tells us2 secondly1 what has been the understanding by the ,church from the beginning of the declarations of ,holy ,writ2 and thirdly1 what is the mind of our own ,church in this matter8 ,before1 however1 coming to these particulars1 let me premise that it can be but a brief summary of such evidences which it is possible to give here4 ,the subject is so large1 and the full testimony so extensive1 that it would require volumes to go through it4 ,those who would study it in a more complete manner will find it elaborately discussed in the discourses on 8,the ,government of ,churches and on ,religious ,assemblies10 of ,dr4 ,herbert ,thorndike1 ,canon of ,westminster1 about the middle of the seventeenth century1 7a very learned theologian72 and in the three octavo volumes of 8,treatises on the ,christian ,priesthood10 by ,dr4 ,hickes1 ,dean of ,worcester1 some fifty years later2 whilst there is a very thoughtful and condensed statement of the whole matter in a small book by the ,rev4 ,t4 ,t4 ,carter1 called 8,the ,doctrine of the ,priesthood40 ,let us now turn to our own enquiry1 as some help 7if it please ,god7 to those who may not be so likely1 possibly may not have leisure or opportunity1 to consult larger works1 but may yet have a godly anxiety amid the bold assertions1 and ,i fear we must say1 in no small measure1 the irreverent scoffing of a free and licentious time1 to learn the will of ,god herein1 that they may neither think nor do anything but what is pleasing and acceptable in ,his sight4 ,our question is1 ,has ,god willed1 and has ,he revealed to us ,his will1 that in ,his ,church1 since the death of ,his ,blessed ,son upon the cross1 there shall be no priesthood1 no altar1 and no sacrifice8 ,and first1 8,what saith the ,scripture80 #dh;a ,i must take but a few out of many passages4 #a4 ,we have1 in our ,lord's ,sermon on the ,mount1 the following direction3 8,if thou bring thy gift to the altar1 and there rememberest that thy brother hath aught against thee2 leave there thy gift before the altar1 and go thy way2 first be reconciled to thy brother1 and then come and offer thy gift40 #dh;b ,now if this direction be intended to be a guide of conduct for ,christian people in the ,christian ,church1 can it be denied that our ,lord speaks of an altar to be used1 and an offering to be made thereon2 and that1 speaking to those who were constantly accustomed to altars and sacrifices1 ,his words must have conveyed to them the meaning that an altar and a sacrifice would remain for them whilst they should be practising the precepts of ,his religion8 ,if ,he did not intend so much by this precept1 the question surely arises1 ,how shall we1 with any certainty1 know what other portions of that or any of our ,lord's discourses were designed for the instruction merely of the ,jews who were around ,him1 or should receive ,his teaching during the time that their covenant lasted1 but became immediately inapplicable and void in and under the ,christian dispensation8 ,will any say that the precepts concerning purity1 meekness1 government of the tongue1 charity1 are thus limited8 as1 8,whoso looketh on a woman to lust after her1 hath committed adultery with her already in his heart20 or1 8,whosoever is angry with his brother without a cause shall be in danger of the judgment20 or1 again1 8,let your communication be1 ,yea1 yea2 ,nay1 nay20 or1 once more1 8,resist not evil2 love your enemies1 bless them that curse you1 do good to them that hate you1 and pray for them that despitefully use you and persecute you40 #di ,that these and other divine precepts of that same discourse were injunctions to bind the ,jews1 to whom primarily they were spoken1 but require other proof or repetition before they can be conclusively accepted as designed for ,christians would seem strange indeed4 ,if no one will say so1 surely we must confess to a strong presumption in favour of the doctrine of an altar and a sacrifice remaining in the ,christian ,church4 ,but perhaps it may be said1 ,not so3 we accept those other precepts as belonging to the ,christian ,church1 because they are simply moral precepts applying to the heart1 but the former passage relates to a ceremonial usage of the ,jewish polity1 and may well be taken to be a mere adaptation of what was then in well-known use2 to inculcate1 not an act or mode of worship1 but figuratively a frame of mind that would be required in ,christians4 ,so that1 as the ,jew would literally understand1 he should go his way from the temple and the altar1 and be reconciled to any one to whom he had done wrong1 before he could there make his offering2 so the ,christian in all time1 though having no altar to which to come1 and no real offering or sacrifice in which to join1 should yet learn to be in peace and charity with all men1 before he should esteem himself fit to lift up his voice or heart in prayer to ,god2 and that therefore our ,lord's words1 spoken 8while as the first tabernacle was yet standing10 #ej do not sufficiently prove any altar designed to exist in the ,christian ,church4 ,well1 let us allow the utmost weight to such an argument1 and grant that the words in and by themselves might possibly be so explained1 and yet bear just a tolerable though not1 ,i think1 at all a likely interpretation in such sense2 but then1 let us yet turn and see whether the other and more natural meaning be not corroborated elsewhere1 where this gloss will not avail4 ,remember the objection to the proof of a ,christian altar from those words is1 that they were spoken whilst the ,jewish polity subsisted1 and before the ,christian ,church was set up1 and therefore that it is only 7as is asserted7 by a figure1 suitable enough to ,jewish ears1 but not as really enunciating a truth or principle to endure in the ,christian ,church1 that they were uttered4 ,but shall we not find a witness in ,holy ,scripture to the existence of this altar in the new dispensation1 which is free from this exception or construction8 ,i turn to the ,epistle to the ,hebrews1 and ,i find the ,apostle writing1 8,we have an altar1 whereof they have no right to eat which serve the tabernacle40 #ea;a ,was not this written to ,christians8 ,does it not speak to them expressly of their altar at which they are to eat8 ,was it not set down for their guidance and instruction8 ,was it not written after the great sacrifice upon the altar of the cross had been made1 and made once for all8 ,was it not after the setting up of the ,christian ,church1 and the establishment of ,christian worship8 ,nay1 is it not in an ,epistle1 the very whole drift and scope of which is to contrast the usages and provisions and teaching of the elder covenant with those of the new1 and to shew the superiority in each respect of that which had been ordained1 not by angels1 but in the hand of the ,son of ,god ,himself4 #ea;b ,and can it therefore be that the inferior part or type in the one can lack the corresponding superior part1 or antitype1 in the other with which it is contrasted1 and on which correspondency and contrast the whole argument depends8 ,will any one say1 ,yes1 but still the ,jewish temple had not then been destroyed2 the ,jews' visible altar and worship still existed1 and it is only by 7again7 an adaptation1 as a mode of speech particularly intelligible to the ,hebrews1 and by a very natural economy1 that such terms were employed4 ,but granting that the date of the ,epistle is1 with all probability1 rightly put some little time before the destruction of ,jerusalem1 yet does not the very turn both of the argument and of the expression of the ,apostle shew that he is not making an application of a figure1 but a declaration of a fact8 ,addressing ,hebrews1 but most evidently converted ,hebrews1 ,christians1 to keep them firm in the faith1 and to enlighten them to the more full understanding in it1 he presses on them this point1 that they have an altar2 and not only so1 but one distinguished from the altar of the ,jew2 one at which 8they have no right to eat which serve the tabernacle40 ,take the whole passage together and see its force3 8,we have an altar1 whereof they have no right to eat which serve the tabernacle4 ,for the bodies of those beasts whose blood is brought into the sanctuary by the ,high ,priest for sin1 are burned without the camp4 ,wherefore ,jesus also1 that ,he might sanctify the people with ,his own blood1 suffered without the gate40 ,where evidently the type1 the great day of atonement under the law1 is contrasted with its antitype1 the great sacrifice of ,christ upon the cross4 ,so far it might be perhaps thought that our altar is only the cross2 but then he continues3 8,let us go forth1 therefore1 unto ,him without the camp1 bearing ,his reproach2 for here we have no continuing city1 but we seek one to come4 ,by ,him1 therefore1 let us offer the sacrifice of praise to ,god continually1 that is1 the fruit of our lips1 giving thanks to ,his name40 #ec ,here it is evident another sacrifice is to be made1 even the sacrifice of praise 7which we must remember is the very phrase universally used in the ancient ,church for the ,holy ,eucharist74 ,let us therefore 7surely we are to understand7 follow after ,christ1 being content to bear ,his reproach even as we offer to ,him1 ourselves1 our souls and bodies1 in and by the sacrifice of ,his own appointing1 the ,eucharistic ,sacrifice in the supper of the ,lord1 at the enduring ,christian altar as well as table4 ,but perhaps some may still say1 ,we are not convinced4 ,the allusion to an altar here may yet be figurative1 or only adapting language to the mind of the ,jew1 8while as the first tabernacle was yet standing20 and the sacrifice of praise need not necessarily mean the ,holy ,eucharist1 or1 if it do1 may point to no altar or sacrifice by means of a priest1 but merely denote the lifting the heart in sincerity to ,god4 ,now1 although putting the whole argument together and reading the passage by the light which the continuous belief of the ,church throws upon it 7as we shall see presently71 nothing1 ,i think1 can be more unlikely or untenable than such an interpretation1 still1 for the moment1 let us allow it to throw a doubt upon the sense of the passage4 ,let us1 then1 turn to yet another place1 and see if the witness of the ,apostle is not unmistakeable as to the doctrine of which we speak4 ,take that passage in the first ,epistle to the ,corinthians in which our text occurs1 and see if it be possible to understand it in any sense but in that which speaks of a present altar and a continually recurring sacrifice1 in which ,christians have an interest and bear a part3 8,are not they which eat of the sacrifice10 says he1 8partakers of the altar80 #ed and this especially in contrast as to the conduct of those engaged in idol worship1 and those in ,christian worship4 ,as truly1 then1 as the idolater partook of his altar 7though his idol be nothing71 so1 only much more1 does the ,christian of the ,christian altar4 ,and this cannot be the one offering on the cross alone1 however deriving all its virtue and power from it1 because in that case the ,christian could not be said to eat of the sacrifice in any continuous or recurring act4 ,the sacrifice would be wholly past1 and not present as the idol sacrifices were1 and so there would be no true parallel between the two things brought into comparison4 ,mark the progress of the argument3 8,what say ,i then8 that the idol is anything1 or that which is offered in sacrifice to the idol is anything8 ,but ,i say that the things which the ,gentiles sacrifice1 they sacrifice to devils and not to ,god20 that is1 under the symbol of the senseless wood or stone there lurked an acknowledgment of demoniac power1 so that1 in fact1 in the heart of those worshippers there was a homage paid to ,satan and his angels1 and this was something wickedly real1 even though the idol was nothing4 ,for he immediately adds what shews that this worship was not without its effect1 an effect impressing a character on those who shared in it2 for he says1 8,and ,i would not that ye should have fellowship with devils10 and why8 because thus they would lose all fellowship with ,god4 8,ye cannot drink the cup of the ,lord1 and the cup of devils4 ,ye cannot be partakers of the ,lord's table1 and of the table of devils40 #ee ,let it make no difficulty that it is called a table here1 as an altar above4 ,it is both1 just as the other1 the heathen altar1 was both1 because in each case there was not merely a sacrifice1 but a feast upon a sacrifice4 ,as truly1 then1 as the ,apostle says that there is a heathen idolatrous sacrifice which ,christians can never have to do with1 because if they do they would have fellowship with devils1 so does he1 by the very parallel he draws1 and the whole scope of his argument1 imply that ,christians have a sacrifice1 at which they can be1 and are to be1 continually present2 in and by which they have fellowship with the ,lord1 which also is offered continually in their assemblies1 and of which they eat4 ,for as in the one there were the heathen feasts upon the victims or offerings offered to devils2 so in the other there is the feast upon the ,christian sacrifice1 the offering made in that continually recurring commemorative oblation to ,god of the body and blood of ,christ4 ,if this be not to be offered up continually1 since the one sacrifice completed as the propitiation by blood made once for all upon the cross1 then there is no coherency or force in the ,apostle's argument2 for there would be nothing in the ,christian dispensation like1 or answering to1 those sacrifices to devils which the heathen used1 and in which they were forbidden to join4 ,the teaching surely is1 and must be1 as they who join in the heathen altar-worship are partakers of it1 and have fellowship thereby with those to whom it is really offered1 so they who join in the ,christian sacrifice 7not so made and passed in point of time as to be incapable of continued and continual recurrence by commemorative but real act7 are thereby partakers in and of their feast upon their sacrifice1 and have therein fellowship with the ,lord4 ,so this is the continual memorial of the one 8sacrifice upon the cross1 and of the benefits which we receive thereby10 also the appointed means of our receiving those benefits4 ,and it would be absurd to think of the ,apostle describing the worship of idols as a real act of adoration and sacrifice to devils1 and as impressing a real character by a power upon them for evil in those who join in such worship1 and not to see that he must allow an equal act of sacrifice1 adoration1 and homage in the sacrifice and the altar which he speaks of as the ,christian's constant privilege to frequent2 and which is as much greater to impress a character for good upon the ,christian and to nourish him to life eternal1 as the real presence of the ,body and ,blood of ,christ is greater than the idol1 which is nothing1 or the things offered to idols1 which are nothing4 ,nor is there any escape1 that ,i can see1 from the force of this argument of ,st4 ,paul1 unless any one will try to evade it by saying3 8,look back a moment1 and see if the whole argument does not belong to the ,jew1 and not to the ,christian40 ,will any one take this line and appeal to the words immediately before the text8 ,true1 it is written1 8,behold ,israel after the flesh4 ,are not they which eat of the sacrifices partakers of the altar80 ,but if this be urged1 ,i say1 go back a little further still1 and observe the flood of light thrown upon the whole passage1 in connection not merely generally with ,christianity1 but especially and particularly with the sacrifice of the ,body and ,blood of ,christ1 in this true commemorative ,sacrament1 which is exactly where and how1 we say1 the ,christian sacrifice is offered by the ,christian priests upon the ,christian altar4 ,after exhortation against yielding to temptation1 and declaration of the ever-ready help of ,god for those who will use it1 8who will not suffer us to be tempted above that we are able1 but will with the temptation also make a way to escape1 that we may be able to bear it10 the ,apostle adds3 8,wherefore1 my dearly beloved1 flee from idolatry4 ,i speak as to wise men2 judge ye what ,i say40 7,oh1 let us also be wise to hear and learn6 8,judge ye what ,i say407 8,the cup of blessing which we bless1 is it not the communion of the ,blood of ,christ8 ,the bread which we break1 is it not the communion of the ,body of ,christ8 ,for we1 being many1 are one bread and one body3 for we are all partakers of that one bread40 #eh ,and then all but immediately he adds1 8are not they which eat of the sacrifices partakers of the altar80 ,can anything be clearer than that1 to the blessed ,sacrament of the ,body and ,blood of ,christ1 he attaches the teaching which follows so directly as to the nature of the sacrifice and the altar8 ,ah6 but1 it is said1 he interpolates words that you have omitted which alter the application3--8,behold ,israel after the flesh20 he says1 and then adds1 8are not they which eat of the sacrifice partakers of the altar80 ,well1 and what do the parenthetical words mean8 ,surely they must mean merely this1--that1 as his readers would allow such was the case under the law1 and with ,israel after the flesh2 and that ,israel1 as well as the heathen1 had an altar and a sacrifice1 so it is also with ,christians3 as if he had said1 ,we ,christians1 by this blessed sacramental bond1 are one body1 even as we are all partakers of that one ,bread2 and as you will all allow1 the partaking of a common sacrifice 7for instance1 that of the ,paschal ,lamb17 signified this under the law and with 8,israel after the flesh10 so you must be prepared to admit as much under the ,gospel1 and with the true ,israel born anew of the ,spirit4 ,thus the interpolation does not for one moment break the sequence or invalidate the force of the argument as to the ,christian sacrifice1 but merely illustrates it by a parenthetical allusion to what his hearers or readers would allow at once to have been the case with ,jewish rites1 sacrifices1 and altars3 and the conclusion from the whole is distinct and inevitable1 that ,st4 ,paul1--speaking to the ,christians at ,corinth as to men who would understand the whole force of his argument1 as being acquainted with ,jewish customs1 and living also in the very midst of heathen idolatrous worship1--teaches as plainly that ,christians use a ,christian altar1 and offer up a ,christian sacrifice1 and feast together upon it1 and that this is undoubtedly the cup of blessing which we bless1 and the bread which we break1 and that thereon follows the blessedness of fellowship with the ,lord2 ,i say1 teaches this as plainly as he says there is1 or has been1 in ,jewish worship a ,jewish altar and sacrifice1 and as there is in heathen worship an altar and a sacrifice to devils1 and a partaking of the cup of devils1 and of the table of devils1 and thereby the having fellowship with them4 ,and1 7what is particularly to the purpose of my citing this passage71 herein is the proof that the sacrifice referred to cannot be the one meritorious1 painful1 bloody sacrifice upon the cross1 once made and never to be repeated2 both because this was not 7no one can say it was7 the literal breaking of bread1 and the blessing the cup in the ,holy ,eucharist1 and because also1 if that one sacrifice had been intended1 there would have been no parallel at all between the heathen sacrifices to which the people were often called1 and that sacrifice to which ,christians on this supposition could never be called4 ,whereas if we do but allow1 according to the plain meaning of the words and of the argument1 that there is a true sacrifice to ,god1 commemorative1 but real1 as ordained and appointed by ,christ ,himself1--no repetition of blood or agony1 but the presenting afresh1 and pleading afresh1 yea1 causing ,christ ,himself to plead afresh for us in heaven1 the merits of that one precious death1--then we have the most manifest recognition and declaration of the very doctrine for which we contend1 and both many other passages of ,holy ,writ are made perfectly clear1--7who will now doubt the sense of the other two ,scriptures which we examined87--and the whole sense and usage of the ,church from the beginning is both explained and justified4 ,our time has been so much taken up in examining what was1 of course1 the most important question of all1 the teaching of ,holy ,scripture upon this point1 that we have left ourselves no time to-day to consider the further portion of our proposed subject1 viz41 what is the teaching of the ,church ,catholic from the beginning1 and its understanding of the written word on this doctrine of sacrifice2 and1 yet again1 what is the witness of our own ,church to her having most carefully preserved1 held1 and maintained the same4 ,to this we will recur1 if ,god will1 another day2 in the meanwhile commending ourselves ever to ,his mercy1 and all we think or do to ,his grace and guidance4 ,,sermon ,,iv4 ,the ,testimony of the ,early ,church to the ,doctrine of the ,priesthood4 ,,jeremiah vi4 #af4 8,thus saith the ,lord1 ,stand ye in the ways1 and see1 and ask for the old paths1 where is the good way1 and walk therein1 and ye shall find rest for your souls40 ,,the next division of our enquiry is1 the understanding of ,holy ,scripture in the primitive ,church as to the priesthood1 the altar1 and the sacrifice1 and its consequent doctrine thereupon4 ,before1 however1 proceeding to this examination1 let me briefly remind you of the point in the argument from ,holy ,scripture at which we have arrived1 for our time on ,sunday last hardly permitted me to sum up the remarks then made4 ,the last passage which we considered asks in the tone of unquestionable affirmation1 8,are not they which eat of the sacrifices partakers of the altar80 ,the parallel1 as ,i then pointed out1 lies between those on the one hand1 who1 eating of the heathen sacrifices1 are partakers of the heathen altar1 and thus have fellowship with devils2 and those1 on the other hand1 who1 eating of the ,christian sacrifice1 are partakers of the ,christian altar1 and thus have fellowship with ,god4 ,for1 ,i must repeat1 if ,st4 ,paul's argument have not this meaning and significance1 there is no coherency in the things brought into juxtaposition1 and nothing on the one side to answer to the requirement of the other4 ,observe further1 before we pass on1 how the ,apostle's whole reasoning1 as it stands1 excludes1 and must exclude1 the sense of the ,christian sacrifice being a mere figurative expression1 and that which is eaten in it a mere subjective thing1 dependent upon the mind of the recipient for its being there at all2 for1 if it were so in the ,christian sacrifice1 it must be so in the idol sacrifice also4 ,but is it so in the latter8 ,is it that what is there eaten is a mere nothing in itself1 dependent upon the mind of the eater8 ,is the partaking of the idol altar not an effect of an actual eating8 ,is the consequent fellowship with devils not the result of such actual feasting upon an actual objective sacrifice8 ,and1 therefore1 if the parallel has any force at all1 must it not be that there is a real objective presence of a sacrificial thing at the ,christian altar1--the res sacramenti1 as in strict theological phraseology it is termed1--by which he that eateth is partaker of the altar1 and the result of which is1 his having fellowship with ,christ and ,god8 ,from which our inference was plain and direct that in ,st4 ,paul's understanding there is a ,christian altar and a ,christian sacrifice4 ,such was the conclusion from ,holy ,scripture at which we arrived4 ,i proceed now to shew further1 that this1 the natural and1 as ,i think1 the necessary sense of that passage 7supported by numerous other passages of ,holy ,writ1 some of which we have noticed1 though many others we have not had time particularly to examine71 is the sense in which the ,church ,catholic has ever understood the doctrine of the ,scripture upon this subject1 and which our own ,church carefully guarded and preserved at her ,reformation2 thus maintaining1 on so essential a point1 her connection with the ,church from the beginning and in all times4 ,but yet1 before we go into the proof of this1 let it be remarked 7for it is very important in order to our seeing the full weight and bearing of the facts and records to which we are about to refer7 that these three things--the priesthood1 the altar1 and the sacrifice--are what we may call correlatives1 and reciprocally imply one another4 ,as the word parent implies a child1 or brother1 brother or sister2 so1 if there be an altar1 there will be a sacrifice1 for the altar would be unmeaning without it1 would miss its aim and be purposeless if there were nothing to be offered on it2 and in like manner1 if there be a sacrifice there will be an altar1 for it is contrary to the whole sense and usage of the word to make such sacrificial offering to ,god1 and not withal to sanctify some special place and mode of oblation4 ,again1 if there be an altar and a sacrifice1 there will be a priesthood2 unless the voice of the whole world 7over and above the constraining teaching of the ,scripture7 be in error1 and any man that pleases may 8take this honour unto himself10 #ff;a and offer up 8gifts and sacrifices0 acceptably to ,god4 ,premising1 then1 thus much1 ,i proceed to call attention to the fact1 that the whole literature of ,christianity from the beginning either states or implies the doctrine of the priesthood1 the altar1 and the sacrifice1 which we have deduced also from ,holy ,scripture4 ,it is true that in the very scanty writings which remain to us from the first century1 we may not find the word #8priest' applied to the ,christian ministry4 ,but1 as ,mr4 ,carter has well observed1 8the real question is not whether the name1 but whether the idea1 of priesthood is found to exist in the extant writings of the ,apostolic ,fathers20 #ff;b whilst for the absence of the name it is not hard to assign satisfactory reasons4 ,in the first place1 the extant writings of that century are too few to let a negative conclusion be built upon them4 ,they amount1 ,i believe1 in all1 7if we exclude the 8,shepherd of ,hermas10 a confessedly mere allegorical work17 to not more than what would make about thirty pages of an octavo volume4 #ff;c ,over and above this paucity of material on which to found an argument1 other reasons may readily be given for the term #8priest' not occurring4 ,it may be sufficient here just to touch upon two4 ,first1 there might be great cause why the earliest ,christian writers should not designate those who ministered at their altars by a term which might have been understood to imply that they claimed for them a descent from the house of ,aaron according to the flesh2 which claim the ,jews around them would know in many instances to be unfounded1 and which1 therefore1 to be supposed to make1 would lay them open to a charge of imposture2 whilst again1 secondly1 they might equally desire to keep clear of all mistake as to their being confounded with the priesthood of the ,gentiles1 or heathen world1 so likely to involve them in the charge of offering up bloody sacrifices like them2 a charge which in fact we know1 as it was1 they did not wholly escape2 a wonderful and most unsuspicious witness by the way 7for it comes from those who had no thought to forward any interests of ,christianity71 that ,christians claimed to make a true sacrifice in the ,eucharist1 for it is evidently this1 perverted and mistaken by the persecuting heathen1 7as if1 when they offered the ,body and ,blood of ,christ1 they confessed to offering a human victim17 which led to the accusation2 a great evidence surely to the doctrine of the real presence of ,christ therein1 for who could mistake the ,eucharistic doctrine of a large portion of modern ,christianity for anything open to such a charge1 under which we know1 upon the testimony of heathen writers1 the early ,christians suffered reproach8 ,these two reasons1 then1 may suffice as to the term #8priest' not being so early applied to the ,christian ministry1 and indeed we need no defence upon the subject1 because the whole idea of the priesthood prevails in those early writings whether the word #8priest' be used or not1 inasmuch as there is constant mention of the sacrifice and the altar as in use in the ,christian ,church4 ,as we proceed with the stream of ,christian writing there is ample proof of the universal holding and teaching of this doctrine4 ,i cannot1 of course1 pretend here to go through this evidence in detail4 ,we must rather look for a summary which may give the result of a fair examination into the records left us1 than make a series of extracts from them4 ,we shall perhaps hardly find a more unexceptionable witness than the learned writer ,vitringa1 cited by ,mr4 ,carter in his work already mentioned4 ,speaking of the age shortly succeeding the ,apostles1 ,mr4 ,carter says3 8,as to the usage of this period there can be no surer authority than that of ,vitringa4 ,his extensive learning1 directed assiduously to this very point1 and his zeal as a partizan1 make his testimony to be peculiarly conclusive40 #fh ,his zeal as a partizan1 be it observed1 was not in favour of the ,catholic sense of the writings1 nor of any priesthood or altar1 for ,vitringa was a ,dutch ,presbyterian1 who lived about the middle of the last century1 and wrote expressly to explain away the evidence which nevertheless he adduces4 ,he acknowledges that his own views are opposed to the unvarying testimony and belief of the ,catholic ,church for sixteen hundred years4 ,his theory excludes all idea of priesthood and equally of bishops1 7not the name only1 but also the office17 chancels1 altars1 and oblations1 and1 indeed1 any stated ministry4 ,in fact1 he regards the whole subject as a staunch ,presbyterian1 and it is1 therefore1 certainly not with any bias in favour of the doctrine which we are considering that he thus sums up the results of his enquiries into the writings of those early centuries3-- 8,that ,tertullian1 in the beginning of the third century1 calls the bishop #8chief priest1' 7summus sacerdos72 that before his time1 in the second century1 ,irenus calls the gifts made at the ,holy ,eucharist1 #8oblations1' 7oblata17 and when consecrated by the prayer of the bishop1 #8a sacrifice1' 7sacrificium72 and that in ,justin ,martyr1 a still more ancient writer1 the gifts are called #8offerings1' 772 are facts so certainly known to the learned1 that it is needless to speak of them at greater length4 ,in the subsequent writings of the ,fathers1 the terms #8priesthood1' #8,priest1' #8,levites1' #8altars1' #8offertories1' #8sacrifices1' #8oblations1' used in reference to the ,church of the ,new ,testament1 are so obvious and frequent that it can escape no one who has even cursorily examined their writings4 ,in ,eusebius1 moreover1 and the rest of the ecclesiastical historians1 and the canons of ,councils1 such frequent mention occurs of these phrases1 that it is evident they must have struck deep root into the minds of men in those ages40 #gj ,so much is the testimony of a very learned man1 and a most unsuspicious witness4 ,but there is a separate line of evidence to be drawn from another and perhaps even still more convincing source3 ,i mean the ancient liturgies of the ,church which have come down to us1 and tell us in what way the early ,christians worshipped ,god2 the place which they assigned to the ,holy ,eucharist1 and the light in which they regarded it in connection with sacrifice1 altar1 and priesthood4 ,there are four liturgies1 7and we are to remember1 the word in all ancient writings means merely and simply the ,eucharistic service17 which have been shewn to have been reduced to writing in the course of the fourth century1 and one of them in the earliest part of it4 ,they bear their witness to the ,church's faith and hope and teaching in those days1 and even earlier1 because it is generally conceded that they were in use long before they were put into writing1 the days of persecution rendering it unsafe for the ,christians to have documents which might be seized1 and turned against them2 or perhaps still more1 the desire to preserve the mysteries of their faith1 and especially of the ,holy ,eucharist1 from the inquisition of heathen scoffing1 indisposing them to keep any records which could be thus profanely used4 ,of course1 after the ,empire became ,christian1 under ,constantine1 this reason ceased1 and it was only what was natural that the services which had been orally in use for years should now be reduced to writing4 ,now1 these four liturgies were used at the four great central sees of ,christendom1 and their subordinate branches1 and so pervaded the whole ,catholic world4 8,the first10 to use the words of a learned writer1 ,mr4 ,palmer1 the author of the ,origines ,liturgic1 8is the great ,oriental liturgy1 as it seems to have prevailed in all the ,christian ,churches1 from the ,euphrates to the ,hellespont1 and from the ,hellespont to the southern extremity of ,greece2 the second was the ,alexandrian1 which from time immemorial has been the liturgy of ,egypt1 ,abyssinia1 and the country extending along the ,mediterranean ,sea to the ,west2 the third was the ,roman1 which prevailed throughout the whole of ,italy1 ,sicily1 and great part of ,africa2 the fourth was the ,gallican1 which was used throughout ,gaul and ,spain1 and probably in the exarchate of ,ephesus1 until the fourth century40 #ga ,now1 the especially important bearing of these liturgies upon our subject is this1 that in spite of enough of difference to shew that they are independent witnesses1 they yet correspond most closely with one another in all main features1 and particularly in their witness to the sacrificial doctrine1 and the priestly office1 in relation to the ,holy ,eucharist4 ,and 7as ,mr4 ,palmer has pointed out71 with regard to the one first named1 the ,oriental1 existing documents enable us to trace this liturgy to a very remote period indeed1 almost or quite to the ,apostolic age2 for he reminds us that in the time of ,justin ,martyr1 whose writings are the 8existing documents0 of which he speaks1 the ,christian ,church was 8only removed by one link from the ,apostles themselves40 #gb;a ,nor even is this all2 for there is yet a fifth liturgy1 of a date still earlier than these four already named1 called the ,clementine1 and what is particularly remarkable in it is1 that it agrees with those four great liturgies in all points where they agree with each other1 as well as in their general structure4 8,now1 in all these liturgies alike10 says ,mr4 ,carter1 8the ancient sacerdotal terms in question are ordinarily used4 ,in reading them1 we open upon a scene which represents a priesthood of different degrees1 with a complete ritual1 ministering before ,god on behalf of the people1 offering sacrifices1 and communicating heavenly gifts and benedictions40 #gb;b ,i must forbear both any quotations to shew this1 as well as defer any further remarks upon the progress of events1 or 7which also is part of our subject7 on the careful attention1 by our own ,reformers and ,revisers1 to preserve the teaching of the primitive ,church in this matter4 ,if it please ,god1 yet once more we may return to the subject1 and see how this stands1 as well as make some little practical application of the doctrine to ourselves at this day1 to some of our dangers and temptations in an age so free-thinking and free-handling as the present4 ,without anticipating these things in any detail1 let me yet just remind you that the mere fashion1 or usage1 or clamour1 or forgetfulness1 or unbelief of any age or time can make no difference in the truth of ,god1 or in the doctrine which has been from the beginning1 or in the mysteries of ,his kingdom4 ,that men should try to bring all things1 however divine and holy1 however deep and mysterious1 to the level of their own understanding1 and discard all which they may be unable to explain1 need be to us no matter of surprise4 ,the very same temper which in one induces a disbelief in the doctrine of the ,holy ,trinity1 because the doctrine is beyond the human understanding to fathom1--or leads another to reject the mystery of the ,incarnation1 because it is ineffable and above his comprehension1--or another to deny the regenerating gift and efficacy of holy baptism1 saying1 8,how can these things be80--may readily bring others to that hard state of scepticism which robs the ,holy ,eucharist at once of its deep mysteriousness and of its hidden virtue2 which therefore rejects1 and too often ridicules1 the very idea of a priesthood and an availing sacrifice1 saying1 8,how should man have power with ,god80 or1 8,how can this ,man give us ,his flesh to eat80 #gd;a even though the priestly power be derived from ,christ's own commission1 and the mysterious virtue assured by ,his own ,word of ,truth4 ,that there should be some who1 leaning too much to their own understanding1 forsake the old ways1 and dislike and accuse those who desire to cleave to them2 that they should frame worldly arguments for worldly men1 and even deceive some who in heart and wish are not worldly1 but rather unwary1 or led away by the mere voice of the multitude1 or swayed by prejudice1 or betrayed through an ignorance of what has been from the beginning2 that some should scoff when they cannot reason1 and ridicule that which they have not the heart to understand1--all this1 ,i repeat1 need not fill us with either surprise or dismay1 though perchance it may make us 7not wholly unwarrantably7 deem that the latter days are come1 or close coming1 upon us4 ,i say all this need not surprise us1 for have not our ,lord and ,his ,apostles warned us that such things must be8 8,when the ,son of ,man cometh10 ,he said ,himself1 8shall ,he find faith on the earth80 #gd;b as though it would exist but in a remnant4 ,and again1 8,if they have called the master of the house ,beelzebub1 how much more shall they call them of his household80 #ge;a ,why1 then1 should we expect to escape such things8 ,but ,i said1 also1 we need not be dismayed at them4 ,is there not the exhortation1 8,ye have need of patience80 #ge;b and again the encouragement1 8,in your patience possess ye your souls80 #ge;c and again the gracious promise1 8,he that endureth to the end shall be saved80 #ge;d ,what though in the latter times some shall depart from the faith8 #ge;e ,what though 8the time will come when men will not endure sound doctrine40 #ge;f ,shall this make any difference in our faith1 or cast any gloom upon our hope8 ,no6 ,brethren1 let us ever remember that what we have to rely upon is1 not 8man's wisdom10 nor 8an arm of flesh30 what we have to cleave to with all constancy is 8that which was from the beginning20 #ge;g for it is this which gives us 8fellowship with the ,father1 and with ,his ,son ,jesus ,christ40 #ge;h ,and surely here we may see and bless the goodness of ,god towards us in this our ,church of ,england that ,he put it into the hearts of our ,reformers not for one moment to think of making a new religion or a new ,church1 but only 7throwing off errors and corruptions7 to go back to the teaching of the early ages1 and embrace the doctrine of the ,church universal4 ,if the ,church of ,england had begun at the ,reformation1 7as sometimes men speak17 no man1 who knew anything of the essentials of ,christianity could belong to her for a moment4 ,but1 blessed be ,god1 ,he put it into the heart and minds of those who1 in ,his providence1 guided the course of the ,english ,reformation1 to make it a maxim1 ,stare super antiquas vias1 to give heed to the injunction of the prophet3 8,thus saith the ,lord1 ,stand ye in the ways1 and see1 and ask for the old paths where is the good way2 and walk therein1 and ye shall find rest for your souls40 #gf ,it is this which has been1 under ,god1 our safeguard4 ,from time to time assaults have been made to destroy our true ,catholic character and our bond of union with primitive ,christianity2 but ,god has1 of ,his mercy1 hitherto1 ever kept it in the heart of the rulers in our ,church to 8ask for the old ways1 and to walk in them40 ,that our ,church has kept to the old ways is manifest from this1 that the very persons who disbelieve and desire to drive us from the ancient faith1 are the same who1 as the means of doing so1 are striving to new model our formularies and alter our ,prayer-book4 ,they feel no less than we that1 whilst we retain these1 we cleave to the doctrine which has been of old2 and they1 desiring to deprive us of the doctrine1 are as anxious to alter our formularies as we are to keep them unchanged4 ,and many of them would perhaps1 even more openly than they do1 advocate extensive measures of liturgical revision1 in a doctrinal sense1 but for the consciousness that to shew too great anxiety on the point is too like a confession of how much the ,prayer-book is against them4 ,surely these things are of great weight when we would know what doctrine is most according to the mind of the ,church of ,england4 8,i speak as to wise men2 judge ye what ,i say40 ,it is this same principle1 too1 of preserving the one faith once delivered1 which makes it so important to examine1 as we are attempting to do1 the sense of ,holy ,scripture as attested by the consent of the ,church from the beginning1 and as accepted by our own ,church1 upon so grave and practical a subject as the priesthood1 the altar1 and the sacrifice4 ,may ,god give us ,his illumination to see ,his truth as ,he has seen fit to reveal it to us1 and grace that where we see it1 we may boldly confess it2 so shall we pass in safety the waves of this troublesome world1 so may we1 perchance1 be delivered from the strife of tongues2 or1 if not1 yet shall we learn not to fear man1 nor be troubled even if we cannot please men1 remembering the witness of ,st4 ,paul1 that 8if he pleased men1 he should not be the servant of ,christ40 #gg ,and1 brethren1 let us all pray for an humble1 meek1 gentle1 teachable1 believing heart1 that we may not despise or refuse1 or disbelieve ,god's mighty works1 though ,his treasure be placed in earthen vessels2 nor turn our back upon ,his mysteries1 though they transcend our utmost powers of conception1 nor neglect ,his call1 be it what it may2 to go forth1 if it be so1 like ,abraham1 we know not whither2 or1 like him1 to sacrifice our dearest hope1 if ,god demand it2 or1 like ,daniel1 to be cast even into the den of lions2 or1 like the ,apostles1 to be made the very refuse of the earth and the offscouring of all things1--so that we may but hold fast the faith1 and yet hand on again to those who shall come after the good deposit committed to our charge4 ,if this1 indeed1 we are enabled to do1 we may well 8thank ,god and take courage40 ,,sermon ,v4 ,the ,testimony of our ,formularies to the ,doctrine of the ,priesthood4 ,,st4 ,,john xx4 #bb1 #bc4 8,and when ,he had said this1 ,he breathed on them1 and saith unto them1 ,receive ye the ,holy ,ghost3 whose soever sins ye remit1 they are remitted unto them2 and whose soever sins ye retain1 they are retained40 ,,in the brief outline which ,i have submitted in these discourses of the evidences for the doctrine of the ,christian priesthood1 altar1 and sacrifice1 ,i first met the objection sometimes made to there being any such treasure 7in our ,church at any rate7 because lodged in earthen vessels2 secondly1 ,i traced1 at least in part1 the witness of the whole world before ,christ's coming to the belief in1 and usage of1 sacrifice and altar1 with the necessarily attendant priesthood2 and thirdly1 ,i adduced some very small portion of the proofs both from ,holy ,scripture and from the universal consent of the early ,church in its interpretation of ,scripture1 that priesthood1 altar1 and sacrifice did not expire with the law1 but were intended to be continued1 and were continued in and under the ,christian dispensation1 in and under ,him who was and is a ,high ,priest of surpassing power and dignity1 not after the pattern or lineage of the priests of the sons of ,aaron1 but 8called an ,high ,priest for ever after the order of ,melchizedek20 of ,him who1 fulfilling that royal type1 was 8,king of ,righteousness10 and after that also 8,king of ,salem1 which is ,king of ,peace10 and yet1 again1 in like manner1 8priest of the ,most ,high ,god10 and who 8abideth a priest continually40 #hj ,we brought our examination of this evidence to the fourth century of the ,christian era by1 as ,i think it must be allowed1 the summary of an unexceptionable witness to the substance of the early ,christian writings upon that point1 and by a reference to the five most ancient liturgies of the ,christian ,church4 ,it is unnecessary to say a word as to the same doctrine being the universally received doctrine of the ,church from the fourth century to the sixteenth1 because its very opponents adduce the teaching of that thousand or twelve hundred years1 in this among other things1 as proving the great darkness and corruption which had then fallen upon the ,church1 and obscured1 in their view1 the simplicity of the ,gospel4 ,so that1 whatever may be thought of its orthodoxy1 the fact is not disputed1 that for such period the whole of ,christendom1 with the most insignificant exceptions1 believed in the doctrine which we are considering4 ,whether1 as is affirmed by such objectors1 this universal belief were a mark of the corruption and ignorance of 8the dark ages10 as the self-complacent pride of later times has designated them1 7when perchance in ,god's judgment they may be as light itself compared with much of the 8philosophy and vain deceit0 #ha;a of this free-handling nineteenth century1 which so often 8darkens counsel by words without knowledge0 #ha;b72 or whether such consent1 following the track of the earliest ages1 be not rather the mark of a true understanding of the mind of the ,spirit pervading that body with which ,christ has promised to be1 8even to the end of the world10 is another question4 ,it is one which ,i need not now pursue1 as what we have to say of the course taken and the doctrine maintained by the ,church of ,england at her ,reformation will throw a light upon the whole matter1 which ought1 ,i think1 to be sufficient for any understanding and faithful member of our ,church4 ,thus we are brought to the immediate subject of our further enquiry4 ,it being admitted1 as ,i think ,i have shewn it must be1 that this doctrine of the priesthood1 altar1 and sacrifice1 is a doctrine founded upon1 and supported by1 ,holy ,scripture2 so understood by the ,church at large from the earliest times1 so maintained with no faltering lips to at least the sixteenth century2 what1 we ask next1 is the evidence of the mind of our own ,church at the ,reformation and since1 as to her preserving or rejecting it8 ,you will hardly expect me to go through all the evidence4 ,but--remembering what we said on ,sunday last1 that these three things are correlatives1 reciprocally implying each other1 or each one the other two1 7the priest2 the altar and the sacrifice2--the altar2 the sacrifice and the priest2--the sacrifice2 the priest and the altar27--let us turn to some portion of the proof that our ,church has fully intended and intends1 has accounted and accounts1 those who in her carry on the services of the sanctuary to be priests of ,god4 ,now1 observe1 the three great offices embraced in the idea of a priest are these3--first1 that he is one who has commission to rule and teach2 secondly1 one who has power to absolve2 thirdly1 one who has authority to offer up sacrifice4 ,the first of these functions1 though belonging to the priesthood1 is hardly to be called distinctive of it 7as we may see more clearly presently72 the other two are of its essence1 that is1 pertaining to none else2 so that1 on the one hand1 he who has them both1 or even he who has1 if it were so1 either of them1 is necessarily in a true sense a priest2 and1 on the other1 he who is a priest will have one or other1 or both of these powers1 not indeed of himself1 but committed to him4 ,to see how this stands with us1 who are ministers and stewards of ,god's mysteries in this our ,church of ,england1 we must turn to our service-books1 and especially to the ,service for ,ordaining ,priests1 to see what is the commission given to each1 and what we learn from this to be the mind of the ,church concerning them who are admitted to that holy function4 ,turn first1 then1 for a moment to the ,preface1 to 8,the ,form and ,manner of making1 ordaining1 and consecrating of ,bishops1 ,priests1 and ,deacons1 according to the order of the ,united ,church of ,england and ,ireland40 ,we find it there said3 8,it is evident unto all men diligently reading the ,holy ,scripture and ancient authors1 that from the ,apostles' time there have been these ,orders of ,ministers in ,christ's ,church2 ,bishops1 ,priests1 and ,deacons4 ,which offices were evermore had in such reverend estimation1 that no man might presume to execute any of them1 except he were first called1 tried1 examined1 and known to have such qualities as are requisite for the same2 and also by public prayer1 with imposition of hands1 were approved and admitted thereunto by lawful authority4 ,and therefore1 to the intent that these ,orders may be continued1 and reverently used and esteemed1 in the ,united ,church of ,england and ,ireland2 no man shall be accounted or taken to be a lawful ,bishop1 ,priest1 or ,deacon1 in the ,united ,church of ,england and ,ireland1 or suffered to execute any of the said functions1 except he be called1 tried1 examined1 and admitted thereunto1 according to the form hereafter following1 or hath had formerly episcopal consecration1 or ordination40 ,now this shews1 ,i think1 beyond dispute1 that the ,church of ,england holds that no one1 according to her mind and rule1 is to be accounted or taken to be a lawful bishop1 priest1 or deacon1 without episcopal ordination or consecration2 for those who are ordained or consecrated according to the forms which follow1 unquestionably have it2 and those who are or have been admitted by any others1 are not to be accounted lawfully admitted to those ,orders unless they have at some time been episcopally ordained4 ,we therefore find the authority and commission1 in each case1 given by the laying on of a bishop or bishops' hands1 though1 according to the ,scriptural warrant1 accompanied also1 in the ordination of priests1 by the laying on of the hands of the priests present4 ,still it is evident that these1 without the bishop1 are not esteemed competent to convey the gift of ,holy ,orders4 ,but1 next1 what is the commission given8 ,observe the difference between that to deacons and to priests1 and you will see the more clearly what is of the essence of the priesthood4 ,to the deacon it is said1 with the laying on of hands3 8,take thou authority to execute the office of a deacon in the ,church of ,god committed unto thee2 in the ,name of the ,father1 and of the ,son1 and of the ,holy ,ghost20 and then1 further3 8,take thou authority to read the ,gospel in the ,church of ,god1 and to preach the same if thou be thereto licensed by the bishop himself40 #he;a ,but to the priest the corresponding1 but far higher commission1 is3 8,receive the ,holy ,ghost for the office and work of a priest in the ,church of ,god1 now committed unto thee by the imposition of my hands40 #he;b ,yes1 it may be said1 but what work8 ,we grant there is the use of the word #8priest1' but the whole question turns upon the sense in which it is used4 ,oh1 brethren1 listen with simple hearts of reverence1 loving and seeking only the truth1 to the solemn and awful words which follow3 8,whose sins thou dost forgive1 they are forgiven2 and whose sins thou dost retain1 they are retained2 and be thou a faithful dispenser of the ,word of ,god1 and of ,his holy ,sacraments3 in the ,name of the ,father1 and of the ,son1 and of the ,holy ,ghost4 ,amen40 #he;c ,and then1 further1 delivering the ,bible into the hand of each3 8,take thou authority to preach the ,word of ,god1 and to minister the ,holy ,sacraments in the congregation where thou shalt be lawfully appointed thereunto40 #he;d ,now1 not only is there evidently in all this a general superior commission given1 but there is the particular and specific difference which ,i affirm can only be accounted for by the intentional full recognition of the priestly idea and priestly office as we have all along explained and taken those terms4 ,and the words settle1 as it seems to me1 beyond dispute1 another question1--which yet is not another1 though it may bear a separate word of comment in our argument1--namely1 whether the ,church of ,england considers our ,lord's ministerial commission to ,his ,apostles to have been confined to them1 or whether it was ,his will1 by virtue of ,his words1 8,as ,my ,father hath sent ,me1 even so send ,i you10 #hf that they should again transmit the powers of the priesthood on to others after them8 ,for observe particularly what words they are which are used by the bishop to give this commission to the priest4 8,receive10 he says1 8the ,holy ,ghost for the office of a priest1 in the ,church of ,god20 and then1 8,whose sins thou dost forgive1 they are forgiven2 and whose sins thou dost retain1 they are retained40 ,now from whence do these words come8 ,who used them before1 and to whom did they then give a commission8 ,let us turn to the twentieth chapter of ,st4 ,john's ,gospel1 and we shall find the ,divine record3 8,then said ,jesus to them again10 7viz4 to the ,apostles17 8,peace be unto you2 as ,my ,father hath sent ,me1 even so send ,i you4 ,and when ,he had said this1 ,he breathed on them1 and saith unto them1 ,receive ye the ,holy ,ghost3 whose soever sins ye remit1 they are remitted unto them2 and whose soever sins ye retain1 they are retained40 #hg ,now is there any one who denies that our ,blessed ,lord thus gave such power to those to whom ,he then spoke1 and on whom ,he then breathed8 ,i suppose not4 ,it would be wholly to explain away and contradict ,his word to say so4 ,it would be to prevent any one relying upon the plainest meaning of anything to say so4 ,it would be to make every injunction ,he ever gave1 and every truth ,he ever uttered1 without sense or force1 so to read such a passage1 as that it gave no commission even to the ,apostles4 ,if ,his ,apostles did not receive from that commission a power to bind and loose1 to remit and retain sins1 it must1 ,i think1 be hopeless for any one to imagine any duties can be proved or any doctrines declared in ,scripture1 or1 we might add1 by any words anywhere set down4 ,but then it is said1 ,we do not deny the commission as a personal thing to the ,apostles1 but we say that it extended no further4 ,we say that if any imagine such a power and authority to have been intended to be transmitted further1 or to be capable of being thus transmitted1 he is in a grievous error and mistake4 ,now ,i am not arguing this question1 whether mine be the right understanding of the ,scripture1 but ,i say1 is it not as plain as the sun at noon-day that1 right or wrong1 it is the understanding of the ,church of ,england8 ,surely her meaning here can no more be questioned as to those to whom she applies them1 than our ,blessed ,lord's intention can be questioned as to those to whom ,he addressed them4 ,what possible explanation is there of her appointing those words to be solemnly used in her ,ordinal at the time of1 and in the ordaining a man to be a priest1 but that she believed the powers of the priesthood1 as to absolution1 to be then and thereby given to that man according to the will of ,god and ,christ8 8,i speak as to wise men2 judge ye what ,i say40 ,would it not shew either an ignorance of the force of words which is inconceivable1 not merely in eminent theologians1 which assuredly many of our ,reformers were1 but in any one of sane mind1 if the words appointed to be so solemnly used1 yet mean absolutely nothing8 ,or1 if not this1 must it not argue an impiety amounting to blasphemy for the ,church of any country to draw up for use a service such as this1 and1 playing unmeaningly or deceitfully with such holy words1 not to suppose any gift of the ,holy ,ghost1 or any power of absolution1 to be conveyed to those to whom they are addressed8 ,what could we esteem such a barren equivocation with the holiest of things1 if there were such design1 but impious mockery towards ,god and deceit towards man8 ,but further1 we are not even left to such proof that our ,church intends no such mockery4 ,turn to the work of the priest on this very point of absolution1 and what is the light thrown by this upon the words of ordination8 ,i will pass over the ,absolution both in our ,morning and ,evening ,prayers and in the ,office of ,holy ,communion1 as1 though in each case specifically limited to being given by the priest1 they may be thought to be capable of a sense chiefly or only declaratory1 or precatory4 ,but ,i ask you to turn to two other places--#a4 to the end of the second ,exhortation1 as to the coming to ,holy ,communion2 and1 #b4 to the ,office for the ,visitation of the ,sick4 ,in the former place1 after explanation of the preparation1 8the way and means0 to come worthily to that ,holy ,sacrament1 we find the following3 8,and because it is requisite1 that no man should come to the ,holy ,communion but with a full trust in ,god's mercy1 and with a quiet conscience2 therefore if there be any of you1 who by this means0 7namely1 his own private examination of his life7 8cannot quiet his own conscience herein1 but requireth further comfort or counsel1 let him come to me1 or to some other discreet and learned minister of ,god's ,word1 and open his grief2 that by the ministry of ,god's holy ,word1 he may receive the benefit of absolution10 7,what is the benefit if there be no power to absolve87 8together with ghostly counsel and advice1 to the quieting of his conscience1 and avoiding all scruple and doubtfulness40 #hi ,here then1 surely1 he who has been ordained a priest1 and received the ,holy ,ghost that he may remit or retain sins1 is to exercise his ministry in the absolution of the penitent soul4 ,but if it be said1 ,there is no minute description or account of the mode of absolution1 it may still be but declaratory or precatory2 ,i say1 then1 turn once again to another place1 and see if the form and method of the absolution be not there actually all which we can suppose even an ,apostle himself could use4 ,in the ,office for the ,visitation of the ,sick1 when the sick man is in the full contemplation of death1 and perhaps death very near at hand1 the priest being solemnly engaged in his office of preparing him for it1 the distinct direction is given that the sick person shall be 8moved to make a special confession of his sins1 if he feel his conscience troubled with any weighty matter4 ,after which confession1 the priest shall absolve him 7if he humbly and heartily desire it7 after this sort40 ,and the words are3 8,our ,lord ,jesus ,christ1 who hath left power to ,his ,church to absolve all sinners who truly repent and believe in ,him1 of ,his great mercy forgive thee thine offences20 7so far we have the declaration of the power left to the ,church1 and either1 it may be said1 declaratory or precatory words1 8forgive thee40 ,but this is not all2 immediately it is added71 8,and by ,his authority committed to me1 ,i absolve thee from all thy sins2 in the name of the ,father1 and of the ,son1 and of the ,holy ,ghost4 ,amen40 #ij ,now1 brethren1 ,i do not desire to say much in comment on such words as these4 ,but ,i do say1 and ,i know not how to avoid saying1 first1 if such authority was committed to the priest1 when was it committed to him1 or how1 but at his ordination1 and in and by 8the form and manner of ordering priests10 which we have before noted8 ,and1 secondly1 can any reasonable being believe that the ,church could have drawn up such a service1 and put such words into the priest's mouth when dealing solemnly and truly with a sick or dying man1 and yet believe that such power of absolution1 as a part of the priest's distinctive character and endowment by ,god1 had not been conferred upon him8 or maintain that she thought our ,blessed ,lord's commission extended no further than to its first recipients1 and died out with the ,apostles themselves1 when still she uses the words continually in her 8ordering of priests80 ,if it be said1--,well3 still we cannot believe this1 and can only say that we heartily desire to remove from our ,prayer-book and ,ordinal1 as a blasphemous fable and a dangerous deceit1 all traces of such authority being given1--,i can only reply that this argument is wholly beside our present question4 ,i am not now arguing whether such an interpretation and use of ,holy ,scripture be the right interpretation and use1 7though ,i have given reasons before for feeling sure it is17 but ,i am shewing what is the mind and understanding herein of the ,church of ,england4 ,i am silencing1 if ,i may1 7and in the judgment of right reason ,i cannot conceive that ,i should fail in doing so17 the calumny that they who maintain the doctrine of the priesthood are disloyal to the ,church of ,england1 or deviating from the principles of the ,reformation4 ,for1 not merely according to what right reason must1 ,i think1 enforce to be the intention of those who drew up our formularies1 but according to the simple sense of those formularies1 this doctrine and none other is the only doctrine which can be made consistent with the documents themselves1 or which they can justly be taken to enunciate4 ,we have at times heard not a little of the dishonesty of those who1 it is said1 have taken our formularies in a non-natural sense1 on the ,catholic side1 though in a sense which they deemed they would fairly bear4 ,if this argument be good for anything1 against whom can it so conclusively be brought as against such as will affirm that1 when in the most solemn exercise of a bishop's office1 the bishop says1 8,receive the ,holy ,ghost for the office and work of a priest in the ,church of ,god10 the ,church intends that there is no gift of the ,holy ,ghost bestowed1 and no priest made at all8 ,or1 again1 when he says1 adopting ,christ's own words of commission1--8,whose sins thou dost forgive they are forgiven unto them1 and whose sins thou dost retain1 they are retained20--that in this there is no intention to teach that the commission of ,christ extended beyond the ,apostles themselves1 and that no power of binding or loosing is conferred by this solemn act8 ,or1 yet again1 who tell us that when the priest is instructed to exercise this holy function of absolving penitents1 either that they may come 8with a full trust in ,god's mercy and with a quiet conscience0 to the ,holy ,eucharist1 or1 in the solemn moments of serious sickness1 perhaps the near prospect of death1 7things and times surely beyond all others to drive away the very notion of unreal or unmeaning words1 which must also1 if they be such1 be to the poor penitent most deceitful and misleading words also72 that then the ,church gives her instruction to use the word of absolution1 and say1 8,by ,his authority committed unto me1 ,i absolve thee from all thy sins1 in the name of the ,father1 and of the ,son1 and of the ,holy ,ghost10 and yet means hereby only a mockery and a delusion2 that there is no such power1 no such authority1 no such absolving at all2 surely all this is not a mere non-natural sense which the words will bear1 though it may not be the most obvious at first sight1 but is a non-natural sense so monstrous that they will not bear it at all4 ,so much ,i say in proof of the mind of the ,church of ,england upon the subject of the priesthood1 as involved in the priestly function of absolution4 ,it is but a small part of what might be said1 but it is as much perhaps as our time will now permit1 and ,i cannot understand it to be less than sufficient 7unless our ,reformers in the sixteenth century1 and the ,revisers of our ,book of ,common ,prayer and offices since1 are to be esteemed either as the most incompetent or the most impious of men17 to prove the point for which ,i have adduced the wording of our ,ordinal1 and the comment upon this given by other parts of the ,prayer-book1 namely1 that our ,church unmistakably maintains the doctrine of the ,christian priesthood1 not merely the name but the thing1 in the same reality and power in which the ,church universal has ever claimed and ever maintained it4 ,and this remark may give us1 if it please ,god1 a wholesome thought with which to conclude this morning4 ,let us ever strive and pray1 that we may never for a moment be severed in heart or hope1 or even in thought1 from the universal ,church4 ,let us love it1 and cleave to it1 as we contemplate it one and undivided of old1 however1 alas1 now distracted by unhappy divisions4 ,let us beware of encouraging a self-sufficient or self-reliant temper1 as if we shewed our wisdom or independence1 by isolating ourselves from that which has been the faith of the ,church1 not here or there1 but everywhere from the beginning4 ,if we can discover 7as in most points of importance we may if we will17 what are the truths which have been held always1 everywhere1 and by all1 7semper1 ubique1 ad omnibus1 according to the well-known rule of ,st4 ,vincentius17 we may be certain that we shall run into no serious error1 nor perverted interpretations of ,holy ,scripture dangerous to our souls4 ,individuals1 however gifted1 may go astray4 ,individual ,churches may err1 and have erred1 even in matters of faith2 but the whole ,church at large1 the ,church ,catholic1 we may be sure1 has not done so1 nor ever shall1 or how should it be1 what ,st4 ,paul tells us 8the ,church of ,god0 is1 8the pillar and ground of the truth10 #ie;a or how should be fulfilled our ,blessed ,lord's word and promise1--8,the gates of hell shall not prevail against ,it20 #ie;b and again1 8,lo6 ,i am with you alway1 even unto the end of the world40 #ie;c ,so1 indeed1 let us look upon ,her with tender reverence as the spouse of ,christ4 8,oh6 pray for the peace of ,jerusalem3 they shall prosper that love ,thee40 #ie;d ,,sermon ,,vi4 ,the ,christian ,altar4 ,,hebrews xiii4 #aj4 8,we have an ,altar40 ,i ,,resume our subject3 the priesthood1 altar and sacrifice in the ,christian ,church1 and the mind of the ,church of ,england upon it4 ,on ,sunday last we treated of this in part1 shewing in relation to it what were the 8old paths10 and pointing to the proof that our ,church walks in them1 recognising and maintaining a true priesthood in those who minister at her altars1 by the solemn committal to them of the power of absolution1 a thing which she would not do upon any other hypothesis than that of their possessing a true sacerdotal character4 ,we had not time to say much upon the altar or the sacrifice4 ,our text1 however1 now leads us by no uncertain course to this portion of our subject1 especially when placed in connection with ,st4 ,paul's emphatic question in another place3 8,are not they which eat of the sacrifices partakers of the altar80 ,you will remember that we examined both those passages on a former occasion1 #ig when we were regarding the scriptural testimony to the doctrine1 and ,i need not repeat what ,i then said4 ,but they will lead us on now naturally1--after the remarks ,i made last week upon the ,christian priesthood1 as borne witness to by the primitive ,church1 and maintained in the ,church of ,england1--to some consideration of the sacrifice also1 as borne witness to and maintained in like manner4 8,we have an altar10 says the ,apostle4 ,of course it is in the celebration of the ,holy ,eucharist that this altar is used1 and the sacrifice made2 the great commemorative sacrifice of the ,christian ,church1 wherein we do not repeat1 or attempt to repeat1 7,god forbid17 the one sacrifice1 oblation1 and satisfaction once for all made upon the ,cross1 but yet are allowed to present before ,god the ,father1 the memorial of that ever-blessed offering1 by the ,body and ,blood of ,christ really present1 7though not after the manner of any 8corporal presence of ,christ's natural flesh and blood10 but7 after a true though mystical and heavenly manner2 to present this1 ,i say1 according to ,his will and ordinance1 by which it is granted us to apply to ourselves the merits of ,his death and passion1 and to obtain ,his own prevailing intercession for us before the throne of ,god2 whereby1 too1 our souls and bodies1 as we 8eat of the sacrifice are partakers of the altar10 and gain heavenly nourishment and sustenance unto everlasting life4 ,we have seen already that such is the judgment and doctrine of the primitive ,church in its understanding of ,holy ,scripture1 as shewn by the early ,christian writers1 and by the ancient liturgies4 ,also1 that the doctrine was maintained continuously for fifteen hundred years4 ,our question now is1 ,what has our own ,church said and done in this matter at or since the ,reformation8 ,does she maintain1 or does she reject1 the previous teaching of the ,church ,universal1 and put something else in the place of its doctrine1 and its understanding of ,holy ,scripture upon the subject8 ,we cannot here go into a minute history of all which was done at the ,reformation in this regard4 ,but ,i think we may1 within reasonable compass1 arrive at a satisfactory general conclusion4 ,if we compare our ,church's ,eucharistic ,office with the ancient liturgies which have been preserved to us1 we may see1 ,i might almost say1 at a glance1 whether in prayer1 in praise1 in oblation1 in general design and structure1 we follow in their steps1 or make 8some new thing40 ,it cannot be disputed that in design and structure those liturgies all proclaim the doctrine of priest1 sacrifice1 and altar4 ,this is interwoven with their whole system4 ,it was the one understanding of ,christians in those days as to what their liturgies contained4 ,if1 then1 we find that the ,church of ,england follows carefully in their steps1 and maintains in her ,eucharistic ,office the whole substance of those liturgies1--at any rate1 all the main points in which they agree together1 even though it be with some differences of arrangement1 such as might naturally be expected1--surely we prove our point1 and cannot doubt that our ,reformers had no design to break away from the ancient faith1 though they would cast off ,roman error and ,roman usurpation1 and therefore that our ,church not only does not condemn1 but adopts and continues1 7as in truth she never dreamed of any other thing17 the doctrine of the ,church ,universal in this matter4 ,take1 then1 the following short account of the structure1 form1 and usage of the ancient liturgies4 ,i extract it from ,mr4 ,carter's book1 as ,i know of no better way to place it before you3--8,the following brief digest10 he says1 8may give some idea of this system of devotion into which the mind of ,christendom was habitually casting itself in its communion with ,god4 ,it will be readily seen how the outline corresponds with our own ,eucharistic ,office4 ,one or more collects2 lessons from ,holy ,scripture2 a sermon1 sometimes preceded by a hymn or anthem2 prayers for the catechumens1 penitents1 and others1 who1 with a benediction1 were then dismissed2 the creed1 the offertory1 with the oblations of bread and wine0 7observe1 first offered by being placed upon the altar72 then1 8thanksgivings and intercessions1 with a commemoration of the dead in ,christ4 ,then1 the more mystical portion of the ,liturgy commenced1 and in all cases with the very same words1 ,sursum corda1 7#8,lift up your hearts'72 a thanksgiving1 closing with the ,ter sanctus1 7#8holy1 holy1 holy'72 intercessory prayers2 consecration of the elements1 with the repetition of our ,lord's words of institution2 a second oblation of the now consecrated elements1 7this was not always expressed in words1--sometimes silently1 and in act only72 an invocation of the ,holy ,ghost4 ,this is not found in the ,roman nor in the ,gallican ,liturgies20--7so1 observe1 we do not forsake the doctrine of the sacrifice if we have it not1 for no one will suspect the ,roman ,church1 which was equally without it1 of denying or disparaging that doctrine27--then1 8intercessory prayers for the whole ,church1 the dead as well as the living20--7this1 however1 would be praying only for the dead in ,christ1 for none other would be considered as part of the ,church after the time of probation is over3 though in this world1 and in the ,church on earth1 the good and evil1 the wheat and tares grow together1 it is not so in the ,church beyond the grave37--8the ,lord's ,prayer2 a benediction2 administration or communion2 thanksgiving2 ,gloria in excelsis2 final benediction40 #aja ,now will any one take this account of the liturgies and usage of the ancient ,church1 which on all hands confessedly is admitted to have held the doctrine for which we contend1 and then1 comparing these with the ,eucharistic ,service of our own ,church1 doubt for a moment that the ,church of ,england at the ,reformation intended to preserve1 and did preserve1 the ancient form and practice1 and therefore the ancient faith1 in this matter8 #ajb ,the ,articles and ,catechism of our ,church are perfectly in accordance with this conclusion4 ,although the former1 as we well know1 were drawn up rather to guard against current errors of that day than to state doctrine upon points not brought into controversy1 #ajc they indirectly confirm what has been said4 ,for instance1 the ,twenty-fifth ,article1 guarding against the notion of a gross carnal presence of ,christ in the ,holy ,eucharist1 expressed by the term #8transubstantiation1' might not be called upon1 within its proper scope1 to say anything in the way of dogma asserting the doctrine of sacrifice2 but yet we find in it the statement that sacraments 8be not only badges or tokens of ,christian men's profession1 but rather they be certain sure witnesses and effectual signs of grace10--that is1 signs effecting what they signify1 and therefore1 in the case of the ,holy ,communion1 effecting or procuring for sinners pardon through ,christ's body broken and blood shed1 even as there1 8as often as we eat that bread and drink that cup we do shew the ,lord's death till ,he come10 #ajd all which is in perfect accordance and harmony with the doctrine of a true propitiatory commemorative sacrifice therein offered up to ,god4 ,one point further in relation to the ,articles ,i will notice1 lest ,i seem to overlook an objection4 ,it is sometimes said1 ,if the doctrine of a true and propitiatory sacrifice in the ,holy ,eucharist be admitted1 there is a contradiction to the ,thirty-first ,article1 which tells us that 8the sacrifices of masses1 in which it was commonly said that the priest did offer ,christ for the quick and dead1 to have remission of pain or guilt1 were blasphemous fables and dangerous deceits40 ,it is assumed that any doctrine of a real and true sacrifice of the ,body and ,blood of ,christ in the ,holy ,eucharist must come under this condemnation1 and so it is sometimes thought that the whole question is thus decided4 ,but1 not to notice other points not without importance1 but which we can hardly spare time to go into now1 one thing surely is evident1--that the whole ,article must be read together if we would rightly understand it4 ,it is3 8,the offering of ,christ once made is that perfect redemption1 propitiation1 and satisfaction for all the sins of the whole world1 both original and actual2 and there is none other satisfaction for sin but that alone4 ,wherefore the sacrifices of masses1 in the which it was commonly said that the priest did offer ,christ for the quick and the dead1 to have remission of pain or guilt1 were blasphemous fables and dangerous deceits40 ,now it is plain that the contrast here is between the one satisfaction for sin made by agony and blood upon the cross1 and any supposed repetition of that painful and bloody sacrifice4 8,there is none other but that alone20 wherefore1 for which reason1 such attempts at sacrifice as would repeat it1 or such teaching as would imply that ,christ repeats it and suffers again1 8are blasphemous fables and dangerous deceits40 ,if1 then1 in anything we say there were a doctrine of its repetition1 if we did not absolutely and entirely disclaim 7as we all along have done7 any such attempt and any such view of the sacrifice of the ,christian altar1 there would be a condemnation by the ,article of our teaching4 ,but certainly neither its terms nor its scope deal with any view of a merely unbloody commemorative sacrifice1 appointed to be continually made in the ,church of ,god so long as the world lasteth1 by which the sacrifice upon the cross is never supposed to be repeated1 but its sole merits applied to the believing and obedient heart1 and the prevailing pleading and intercession of the ,son of ,god presenting our prayers and praises1 our penitence and offerings1 before the throne of the heavenly grace are secured1 and ,he ,himself1 our ,advocate with the ,father1 is our propitiation4 ,this no more interferes with the one 8full1 perfect1 and sufficient sacrifice1 oblation1 and satisfaction for the sins of the whole world1 once offered0 upon the cross1 than ,his own continued intercession at the right hand of ,god 7and certainly 8,he ever liveth to make intercession for us107 #ajf interferes with1 or is inconsistent with1 the same4 ,so much ,i have thought it well to say on the ,thirty-first ,article1 because it is sometimes misunderstood and misapplied4 ,next1 ,i would say just a word as to the teaching of the ,church ,catechism1 which it would not be right to pass over4 ,i think it throws a further light upon the doctrine of the sacrifice and the altar1 for it not only tells us that 8the ,body and ,blood of ,christ are verily and indeed taken and received by the faithful in the ,lord's ,supper10 7that is1 the baptized1 ,christian people1 for so the word is always used in strict theological language17 and therefore certainly that there is a real presence of ,his ,body and ,blood2 but it also says that that ,holy ,sacrament was ordained 8for the continual remembrance of the sacrifice of the death of ,christ1 and of the benefits which we receive thereby10--where1 as in the ,communion ,office itself1 the term #8remembrance' is also to be understood in its complete theological sense as the memorial1 the continual memorial before ,god1 which by the offering up of the sacrifice is made in the ,holy ,eucharist2 all which is strictly accordant with the doctrine of the primitive ,church and the ancient liturgies2 for1 to sum up with the words of the learned ,mede1 8,they 7the ancient ,fathers7 believed that our blessed ,lord ordained the ,sacrament of ,his ,body and ,blood as a rite to bless and invocate ,his ,father by1 instead of the manifold and bloody sacrifices of the ,law1 4 4 4 the mystery of which rite they took to be this1 that as ,christ1 by presenting ,his death and satisfaction to ,his ,father1 continually intercedes for us in heaven1 so the ,church semblably 7i4e4 in a like manner7 approaches the throne of grace by representing ,christ unto ,his ,father in those holy mysteries of ,his death and passion40 #ajg ,if further proof still be required of our ,church's mind from the ,reformation downward1 let it be noted how often this doctrine has been assailed1 and yet how1 on every occasion1 the ,church has refused to depart from the ancient rule and faith4 ,as one instance1 take the fact1 that at the last revision in #affb1 when the real meaning of the ,puritan objections was well and fully understood1 and when the demand was absolutely made by their leaders1 both that the absolution by the priest should plainly be made only declaratory1 and that the word #8priest' should be wholly omitted and #8minister' substituted1 the ,church refused both these demands3 the bishops replying to the first1 that the words as standing in the ,visitation ,service were far nearer to those of ,christ ,himself in the commission given1 as these were1 not1 whose soever sins ye declare to be remitted1 but1 8whose soever sins ye remit10 and to the second1 8,it is not reasonable that the word #8minister' should be only used in the liturgy2 for since some parts of the liturgy may be performed by a deacon1 others by none under the order of a priest1 viz4 absolution and consecration1 it is fit that some such word as #8priest' should be used for these offices1 and not #8minister1' which signifies at large every one that ministers in that holy office1 of what order soever he be20 #ajh whilst yet again1 it has been well noted1 that the care of the ,church was increased in this last revision to preserve the distinction and the doctrine dependent upon the word #8priest1' now that the objections to it were the better understood4 ,for it has been pointed out that the word #8priest' occurs ninety times in the first book of ,king ,edward the ,sixth2 fifty-five times in the second book1 when the ,puritan influence of the foreign reformers obtained its height2 whilst in our present ,prayer-book it occurs eighty-eight times3 and an examination in detail would shew that this restoration was made on principle1 and that wherever the term #8priest' is employed1 more or less of the sacerdotal1 or strictly priestly character and authority is implied2 whilst where the term #8minister' is used1 it is either as to simply a ministerial1 as distinguished from a sacerdotal act1 or the meaning of the term is determined by the previous use of the word #8priest4' #aji ,so that as to this whole ministration1 we may well adopt the weighty and persuasive language of ,dr4 ,hickes1 where1 summing up a detailed argument against ,cudworth1 who had invented the theory that the ,holy ,eucharist was only a feast upon a sacrifice1 and not a sacrifice itself1 he says3 8,i have said all this in defence of the old1 against the ,doctor's new notion of the ,holy ,eucharist1 much more out of love to that old truth than to prove ,christian ministers to be proper priests4 ,for1 it will follow even from this10 7that is1 from ,cudworth's own view17 8that they must be proper priests1 because1 as none but a priest can offer a sacrifice1 so none but a priest can preside and minister in such a sacrificial feast as he allows the ,holy ,sacrament to be4 ,who but a priest can receive the elements from the people1 set them upon the holy table1 and offer up to ,god such solemn prayers1 praises1 and thanksgivings for the congregation1 and make such solemn intercessions for them as are now1 and ever were1 offered and made in this ,holy ,sacrament8 ,who but a priest can consecrate the elements and make them the mystical ,body and ,blood of ,christ8 ,who but a priest can stand in ,god's stead at ,his table1 and in ,his ,name receive ,his guests8 ,who but a priest hath power to break the ,bread1 and bless the ,cup1 and make a solemn memorial before ,god of ,his ,son's sufferings1 and then deliver ,his sacramental ,body and ,blood to the faithful communicants1 as tokens of ,his meritorious sufferings1 and pledges of their salvation8 ,a man authorized thus to act #8for men in things pertaining to ,god1' and for ,god in things pertaining to men1 must needs be a priest2 and such holy ministrations must needs be sacerdotal1 whether the holy table be an altar1 or the ,sacrament a sacrifice or not40 #aaj ,to what conclusion1 then1 can we come but to that of the learned ,archbishop ,bramhall8 8,he who saith1 ,take thou authority to exercise the office of a priest in the ,church of ,god 7as the ,protestant consecrators do71 doth intend all things requisite to the priestly function1 and1 among the rest1 to offer a representative sacrifice1 to commemorate and apply the sacrifice which ,christ made upon the ,cross30#aaa;a--or to the brief but weighty saying of ,st4 ,jerome8 8,ecclesia non est1 qu non habet ,sacerdotes40 #aaa;b ,once more1 brethren1 we must pause1 and as we do so1 let us pray to ,him from whom 8cometh down every good and every perfect gift10 #aaa;c that ,he may give us ,his grace more and more to realize1 and more and more to thank ,him for the great privileges which ,he has vouchsafed to us in ,his 8holy ,catholic ,church40 8,we have an altar0 to which we may come1 the same blessed feast1 of which we may partake1 the same blessed sacrifice1 in which we may join1 which has ever been in ,his ,church from the beginning4 ,as the ,israelites were taught to remember1 as to their land flowing with milk and honey1 that they 8gat it not in possession through their own sword1 neither was it their own arm that helped them20 #aaa;d ,oh1 so let us ever say with heart and voice1 8,not unto us1 ,o ,lord1 not unto us1 but unto ,thy ,name give the praise1 for ,thy loving mercy1 and for ,thy truth's sake40 #aaa;e ,,sermon ,,vii4 ,the ,christian ,altar4 ,,hebrews xiii4 #aj4 8,we have an ,altar40 ,,it may be well1 before we proceed with our general subject1 to call your attention to one particular as to the course of our argument4 ,you may have observed that ,i have not1 except here and there incidentally1 entered into any examination of the nature of the ,christian sacrifice itself1 any more than ,i have into any details or particulars of the doctrine of absolution1 such as its power and effect1 or the necessary limitations to be understood in its application4 ,and this has been done advisedly1 because ,i was not so much concerned1 for instance1 with the doctrine of absolution in itself1 as with it in relation to1 and as a proof of1 the necessary existence of a sacerdotal power in those to whom it is entrusted2 and therefore if ,i shewed that such authority is1 in and by the ,church of ,england1 considered to be vested in those who minister at her altars1 ,i inferred thence1 ,i think justly1 the existence of a priesthood in the mind of our ,church4 ,this has been the object with which ,i have referred to that doctrine in illustration1 and not to discuss the nature or define the powers of absolution itself4 ,as1 however1 ,i have here touched upon it again1 ,i may add1 lest any mistake or misconception arise1 that no one pretends the efficient power to absolve1 7any more than to offer sacrifice17 lies in the priest himself4 ,he is but the instrument administering the grace of ,god4 ,the history of the cure of the lame man at the beautiful gate of the ,temple 7which we lately read7 may well illustrate this4 ,surely no one will deny that the power to heal him was vested in ,st4 ,peter and ,st4 ,john1 whilst it is clear also1 beyond all dispute1 that not by their 8own power or holiness had they made that man to walk40 #aad ,what1 then1 is there incredible in the affirmation that the power of the keys is vested in a priest as the instrument1 though all the authority and absolving power is from ,god only2 so that it is ,god and not man who pardons1 and makes any man whole from sin4 8,who1 indeed1 can forgive sins but ,god only80 ,but he who is invested with such authority1 even instrumentally1 is exactly what we term a #8priest2' and our argument has been 7to recur to it thus for a moment7 that the ,church1 which regards men as so endowed1 regards them as priests of ,god4 ,i return more generally to the declaration of the text1 8,we have an altar20 and ,i will adduce one further illustration of the mind of the ,church of ,england hereon1 by a reference to the foreign ,reformation4 ,take the two systems of ,luther and ,calvin1 and what do we find8 ,luther was already a priest before he began the ,reformation1 and he had no design to cast off the priestly element and character in his ,reformation4 ,he and other priests who joined him did not cease to administer ,sacraments1 or to teach their efficacy4 ,the ,confession of ,augsburgh1 which embodies the principles of the ,german ,reformation1 asserts regeneration in baptism1 private confession to a priest1 the grace of absolution1 and the real presence in the ,holy ,eucharist4 ,it also fully recognises 7as with this teaching we should expect it would7 the priesthood in its true meaning4 ,luther did not design or promulgate a change of system in any of these doctrines4 ,what he did declare1 under the exigencies of his position1 because no bishop joined him1 was1 that for the purposes of continuing the priesthood and its powers1 no episcopacy was necessary1 but that priests could make priests2 as ,mr4 ,carter observes1 a perfectly new doctrine in the ,church of ,god4 ,but the whole proceeding shewed that a sacramental system was maintained after the pattern of the ,church1 nay1 with true priests to administer it for a time1 but without the only ordained means of transmitting the same powers to the succeeding generation4 ,now how great a testimony is this to the true doctrine1 and how much light does it throw upon the acts of our own reformers at home1 who1 with a true episcopate and the power of succession unimpaired1 were not likely to design a less perfect system than the ,german ,reformer admitted and maintained in his theory1 though he failed in the appointed means validly to carry it out4 ,and ,luther's testimony is all the more weighty when we remember that he was one who had so little reverence for antiquity or authority1 that at one time he rejected and denied the inspiration of the ,epistle of ,st4 ,james1 because he could not make its teaching as to good works square with his own theory of justification2 and1 at another time1 absolutely exhorted the elect to sin boldly and shamelessly that they might be fit objects for the mercy of ,god1 and because no sin which they could commit could frustrate the grace of ,god toward them6 and yet even such a man wholly received and enforced the ancient doctrine of the priesthood1 and its accompaniments1 the altar and the sacrifice4 ,glance for a moment at the teaching of ,calvin1 and you will find another theological aspect4 ,calvin was not a priest2 he had1 therefore1 no authority to administer ,sacraments2 so he took the bold line of rejecting the doctrine of a priesthood altogether4 ,he taught that ,christ was the only ,priest of the ,new ,testament1 and that ,christian ministers were only1 what such names as elders and pastors might denote1 rulers and teachers that is1 in the ,church of ,christ4 ,this is the first of those three functions which we spoke of in a former discourse1 as connected with the priesthood1 but is just that one which we then said lacked the distinctive character of the priesthood1--the power of absolution and of offering sacrifice4 ,so much ,calvin allowed to his ministry1 but all else he denied6 ,now1 it is obvious1 that besides his own defect in point of orders1 7that he was not1 like ,luther1 a priest17 his system was one to dispose him to reject this doctrine2 for what need of a priesthood1 or any external means of approaching ,god acceptably1 when his theory and teaching was that of individual election and reprobation1 determined from all eternity1 according to the mere purpose of ,god8 ,how naturally would such a system dispense with the priesthood8 ,aye1 and there seems hardly room to doubt that it would equally well have dispensed with ,sacraments4 ,but here both the testimony of ,holy ,scripture1 and the whole usage of the ,christian world1 as to fact1 were too strong for him4 ,he saw he could not actually reject ,sacraments1 although his system might well do without them4 ,it is true1 there was evidence of the same kind1 both in ,scripture and in antiquity1 for the priesthood also4 ,but it was much easier to discard the doctrine as a mere matter of opinion1 7so he might call it17 than to set aside things so plainly presented to the sight1 as the facts of the use of baptism1 and the celebration of the ,lord's ,supper1 everywhere established4 ,the bodily eye could see those usages1 but could not see the inner impress of the priesthood4 ,he could elude or deny the one1 but he dared not1 even if he wished it1 displace the other4 ,to what1 then1 did he have recourse8 ,he kept the outward form and show of ,sacraments1 as we may say1 but denuded them of all their truth1 mystery1 and power4 8,he taught that they were bare signs2 symbolizing1 but not conveying grace2 or rather1 he separated the sign from the thing signified1 making the one independent of the other40 #aah ,yet1 as he wished to keep them1 so he saw that he must teach that there was some good in them4 ,how did he contrive to give them this use in his system8 ,why1 he invented and taught that the faith of the receiver1 and not the act of consecration1 is the cause of grace in ,sacraments2 not in the sense that ,sacraments do not profit the unworthy 7which is true71 but that this subjective faith in the recipient is the sole cause of their having power or virtue1 7which is not true74 ,thus he1 in effect1 constituted every man his own priest1 and led directly to the conclusion further1 that unless in each individual case1 the receiver were predestinated to life eternal1 there was nothing in the ,sacrament at all4 ,and so1 again1 we see the ,christian ministry became1 in ,calvin's system1 nothing but an organ of government and instruction1 which the term #8elder' or #8presbyter' might sufficiently describe4 ,and all this1 with full deliberation and design on his part1 because ,calvin was far too learned and able a man not to know that1 if there were an altar and a sacrifice1 there must needs be a priesthood1 which he had not1 and was determined to do without4 ,i should hardly have gone into this statement as to ,calvin for its own sake1 but ,i think it worthy of notice1 for the sake of a practical lesson as to those who decry or deny the doctrine of the priesthood1 call ,christ our only ,priest1 and make every man1 in fact1 his own ,priest4 ,surely we may see that the root of all this is1 not the teaching of the ,church of ,england1 but absolute ,calvinism and the teaching of the ,helvetic ,confession1 the embodiment of the views of the ,swiss ,reformers4 ,those who accept this teaching may1 or may not1 adopt with it1 the predestinarian part of ,calvin's scheme2 but certainly they are adopting to the letter his denial of a ,christian priesthood1 which denial1 equally certainly1 the ,english ,reformation did not accept4 8,we10 then1 8have an altar10 however it may be that others may have rejected and cast it off1 and perhaps1 alas1 some among ourselves may be unconscious of it1 or may disbelieve it4 ,and this leads us to a few words further as to our position1 when--,i fear there is no denying or concealing it--when some of the priests themselves among us repudiate their priesthood1 and thus follow the ,swiss instead of the ,english ,reformation6 ,what must we say as to the effect of such unbelief2 first as to their ministrations and the effect upon their flocks1 and1 secondly1 as to themselves8 ,and1 first1 as to the first point4 ,brethren1 blessed be ,god1 we do not1 and we need not1 think that1 even on this account1 they do not offer up the true sacrifice4 ,turn1 for your comfort1 to the ,twenty-sixth ,article of our ,church1 and you will see why ,i say so4 ,it is headed1 8,of the unworthiness of the ministers1 which hinders not the effect of the ,sacraments20 and it tells us of them1 as to 8their authority in ministration of the ,word and ,sacraments10 that 8forasmuch as they do not the same in their own name1 but in ,christ's1 and do minister by ,his commission and authority1 we may use their ministry1 both in hearing the ,word of ,god1 and in receiving of the ,sacraments4 ,neither is the effect of ,christ's ordinance taken away 4 4 4 nor the grace of ,god diminished from such as by faith and rightly do receive the ,sacraments ministered unto them2 which be effectual1 because of ,christ's institution and promise4 4 4 40 ,thus1 even such have received the priesthood1 and its indelible impress1 the 1 7as it is theologically termed17 which cannot be destroyed in them by any act or will of theirs4 ,thus1 their ministration at the altar 7so long as it be according to the rule and order of the ,church of ,england7 is the offering a valid sacrifice1 and their distribution of the consecrated elements is the giving to be 8verily and indeed taken and received by the faithful1 the ,body and ,blood of ,christ40 ,however1 therefore1 we may mourn for them1 however we may feel in addition to sorrow a godly shame on their account1 yet we need not fear that the flock is deprived of the needful food1 nor defrauded of the blessed intercession of the ,lamb1 pleading for ,his people at the right hand of ,god1 as often as the oblation is made1 and the dread and blessed sacrifice is 7even thus7 offered up4 ,as to such themselves 7our second anxious question7 what shall we say8 ,i will say nothing of my own mind or thought1 but rather adduce a weighty passage which ,i have found upon the matter in the work of the learned ,dr4 ,hickes1 whom ,i have mentioned more than once1 as having so largely treated on our present subject4 ,even in his day1 more than a hundred-and-fifty years ago1 these deniers of the grace given them1 were not unknown2 and he thus speaks of them1 going1 you will observe1 not so much as ,i have done here1 into the question of the effect of their misbelief upon their ministrations to their flocks1 but more particularly into its effect upon themselves4 8,i desire10 he says1 8your late writer10 7the author whom1 in his dissertation1 he was answering17 8and such others as he1 who have been led into their errors by these and other writers since the ,reformation10 7,cudworth he means more particularly1 and the novel theory propounded by him17 8to consider that1 if the ,holy ,eucharist be a sacrifice1 as the ,catholic ,church believed in all ages before that time1 how far the defect of administering it only as a sacrament may affect the holy office and the administration of it2 and whether the ,communion administered by a priest1 who neither believes himself to be such1 nor the ,sacrament to be an oblation or sacrifice1 can be a ,communion in or with the ,catholic ,church8 ,i say1 ,i leave it to themselves to consider these things1 and ,i think they deserve their consideration1 and hope they will seriously and impartially ruminate upon them1 lest they should not #8rightly and duly administer that ,holy ,sacrament4' ,the best of the ,jewish writers tells us0 7i4e4 ,maimonides71 8that it was a profanation of a sacrifice1 if the priest thought1 when he offered up one sacrifice1 that it was another2 as if1 when he offered a burnt-offering1 he thought it was a peace-offering2 or if1 when he offered a peace-offering1 he thought it was a burnt-offering4 ,whether that obliquity of thought1 when it happened1 had such an effect or no1 ,i shall not now enquire2 but this ,i dare say1 if a ,jewish priest1 who did not believe himself to be a proper priest1 nor the ,jewish altar a proper altar1 nor the sacrifices of the ,law true and proper sacrifices1 had presumed to offer while he was in this unhappy error1 that he had profaned the sacrifice1 so far as he was concerned in it1 and not offered it up 1 7holily and unblameably17 according to the will of ,god1 though according to all the appointed rites1 nor in unity and conjunction with the ,jewish ,church4 ,for the ,jewish ,church would not have suffered such priests1 if known1 to minister among the sons of ,aaron and ,zadoc2 nor would the ancient ,catholic ,church have endured bishops and presbyters without censure1 who durst have taught that the ,christian ministry was not a proper priesthood1 the ,holy ,eucharist1 not a proper sacrifice1 or that ,christian ministers were not proper priests40 #abc;a ,oh1 my brethren1 for those who may have fallen into such error 7not knowing what they do71 let us pray1 in all tenderness and charity1 that they may be forgiven and enlightened2 and for us all1 priests and people alike1 let us make our petition that we may never fall into it2 whilst1 as to whatever truth or privilege or blessing ,god has shewn or given to us1 let us 8not be high-minded1 but fear10 #abc;b not being puffed up because of our advantages1 but all the more careful1 because we confess we have them1 diligently to use them4 ,and this brings us to the great practical question to which this whole enquiry leads4 8,we have an altar40 ,do we1 as we ought1 use and profit by our great privilege8 ,do we indeed1 individually and one by one1 value the altar1 use the altar1 bring our gift to the altar1 join in the services of the altar1 become partakers of the altar1 and thereby have fellowship with the ,lord8 ,such questions1 seriously considered1 may furnish us with a most important test as to our true state1 particularly whether we believe the doctrine1 and whether we so live day by day as to be meet to take our place and part in the altar worship4 ,let me say a few words on these points before ,i conclude4 ,first1 do we really believe the doctrine8 ,if we do1 surely we must frequent the sacrifice4 ,we must see in the altar service the highest act of our devotion4 ,we must perceive that here is the crown and completion of all other worship1 the sum and substance of our praises and thanksgivings1 the prevailing mode of petition for ourselves and of intercession for others1 the greatest and highest means of applying to our individual wants and individual sins the mercies of ,god through the ever-availing sacrifice of ,christ4 ,such persuasion of their dignity and power has ever pervaded those who have believed in a priesthood1 an altar1 and a sacrifice4 ,heathen testimony witnesses to this1 even amidst all the corruption and debasement of idol worship4 ,the solemn1 gorgeous1 awful sacrifice has ever been the central act of all devotion1 that to which all the people congregated1 and to which1 if they had any religion1 they delighted to be called4 ,we cannot here1 and we need not1 go into the proofs of this from the poets or historians of antiquity4 ,we hardly need adduce any proofs further than we have done already from ,holy ,scripture to it4 ,we may1 however1 just recall the manner of the sacrifice offered by ,samuel previous to the anointing of ,saul to be king over ,israel1 when all the people would not eat until the ,prophet came1 8because he doth bless the sacrifice40 #abe;a ,and the majesty of the great feast and sacrifice at the dedication of ,solomon's temple2 #abe;b and again1 the solemn renewal of the covenant and worship of ,god by ,josiah1 ,king of ,judah1 when he held the feast of the ,passover unto the ,lord1 such as had not been 8from the days of the judges that judged ,israel1 nor in all the days of the kings of ,israel1 nor of the kings of ,judah40 #abe;c ,let us remember1 too1 that the great ,paschal sacrifice and feast1 itself the type of the true ,lamb of ,god1 was ordained to be annually kept under the earlier dispensation1 and was assuredly so great and central a scene and act of ,jewish devotion that to it the whole nation was called1 and called so stringently that he who observed it not was to be cut off from the people4 #abe;d ,what an intimation that he who keeps not its far greater antitype1 the ,christian ,passover in the ,eucharistic ,sacrifice and feast1 is cutting himself off from the people of ,god under the new and better covenant6 ,do we1 then1 all of us thus frequent and delight in the ,christian altar8 and if not1 why not8 ,do we suppose that holiness of life1 less than that which may allow us to come worthily to the ,holy ,eucharist1 will be sufficient to let us come to heaven8 ,do we think that1 though we are without the marriage garment which we feel is needful for us to go to the ,supper of the ,lord on earth1 we can enter without it1 to sit down at the great marriage of the ,lamb in the courts of heaven8 ,can we believe that a heart less devoted to ,god1 and a love and obedience less perfect toward ,christ than will permit us to join in the highest act of thanksgiving in this world1 will allow us to join in the everlasting ,hosannas of the world to come8 ,or do we imagine that such a service as that of the ,christian altar is not intended for us all1 but is to be restricted to a certain few out of the whole body of the baptized8 ,surely1 however widely such may seem to be the practical belief 7rather1 ,i should say1 unbelief7 of our day1 there is no support for any such notion in either the ,holy ,scripture1 or the faith and usage of the ,church ,catholic1 or in the principles of the ,reformation4 ,not only is the whole teaching of the ,bible1 of the primitive ,church1 and of our ,articles1 ,canons1 and ,catechism against any such view1 but our very ,eucharistic ,office itself speaks plainly against it also4 ,not to mention more direct proofs in other ways1 it is a great mistake to suppose that office to design any division in its midst where ordinary ,christians have licence to depart1 and a few select or chosen are bidden to remain4 ,the not unfrequent custom of using a collect and benediction after the sermon may perhaps1 however well intended1 have fostered an error here4 ,this may seem to make an authorized close to the service at that point1 as if one service were now ended and another were to begin4 ,it has1 therefore1 enabled people the more easily to forget that we are then in the middle of the ,office for ,holy ,communion1 whilst the usage itself 7as well as the custom of saying a collect and the ,lord's ,prayer before the sermon7 is certainly without authority1 and rather against than according to the mind of our ,church2 and although we may perhaps not unreasonably1 to avoid confusion1 make a pause whilst children and those who may be unable1 at any particular time1 to remain for the celebration may leave1 we are not to think that a certain barrenness or awkwardness felt by such as then depart is without its value in instruction4 ,if they who thus habitually absent themselves from the sacrifice and feast of the altar1 may be led to reflect from this very feeling that the ,church herself1 by the gentle remonstrance of the structure of her service1 reminds them that they are leaving before the service in which they are engaged is ended1 this may surely give a wholesome lesson4 ,oh1 if any one even may be thus led to think1 ,why do ,i depart8 why need ,i go away8 why do ,i refuse to join in the ,christian sacrifice1 the highest act of thanksgiving and praise8 why do ,i turn my back upon my ,saviour1 present to pardon1 to feed1 and to save me8--if any feel this1 until meditating upon the love and the command of ,christ1 he resolves1 instead of departing1 to come with his gift to the altar1 and taste and see how gracious the ,lord is1 shall he not find reason to bless and praise ,god that ,he thus brings him to himself1 and thankfully acknowledge the wisdom of our ,church1 which has not appointed even the semblance of a finished service in the middle of her holy ,eucharistic ,office8 ,the opposite conduct to that of those who depart without communicating1 ,i mean that of such as remain without communicating1 has1 as we know1 been the subject of no small controversy in the present day4 ,i do not desire here to enter into that dispute1 but just so much ,i would observe3 first1 that if any desire to remain1 having perhaps already communicated at an earlier service1 or in a serious anxious wish to learn the will of ,god better as to the ,christian sacrifice1 with a view to the becoming a partaker of it2 or1 if any desire to join so far in it as to unite his heart and voice with those who offer it1 being a communicant1 though he may not design on that occasion to communicate1 ,i do not conceive that the priest would have the wish1 or if he had1 would have any authority1 to bid him depart4 ,whilst1 nevertheless1 ,i deem it needful to observe1 secondly1 that ,i see no warrant to think they are in anything but a dangerous error who imagine 7if1 indeed1 any do so7 that the presence of any one as a gazer upon1 or witness of1 the holy mysteries1 is in any way equivalent to communicating4 ,i do not see how such presence of one looking on1 even joining in words of praise1 but habitually and constantly doing no more2 of one who is not a communicant1 nor seeking to become a communicant2 of one who does not eat of the sacrifice though present1 perhaps often1 at the offering of it1 can be an act of worship or adoration well-pleasing to ,almighty ,god2 can1 in any way1 make up for his lack of understanding1 or preparation1 or obedience in that he does not 8eat the flesh of the ,son of ,man and drink ,his blood10 without which1 our ,lord ,himself has told us1 we have 8no life in us40 #abi ,to be present in order to learn1 and to learn in order to obey1 we may indeed hope will be an acceptable service1 so far as it goes2 but to gaze constantly without obeying ever1 and then to think nevertheless that we 8are partakers of the altar10 seems to me nothing less than a dangerous self-deceit1 and therefore certainly a practice not to be encouraged4 ,i sum up our remarks then1 brethren1 in this conclusion1 that we should all of us1 with a depth of feeling beyond our words to express it1 thank our merciful ,god for ,his tender care and providence over us in this our ,church of ,england4 ,he has given us the treasure of the priesthood1 though in earthen vessels1 handed down from ,his very ,apostles themselves by the laying on of hands1 even according to the powers of their own commission from ,christ ,himself4 ,he has shewed us the witness to the doctrine of sacrifice1 as exhibited in the world from ,adam to ,christ4 ,he has confirmed the doctrine and the usage of the sacrifice and altar in the ,christian ,church by ,his holy ,word in the ,new ,testament1 and by the records preserved to us of the early ,church1 telling us unmistakeably how the ,church1 from the ,apostles' time downward1 understood the ,scriptures in this respect4 ,he has let us know the mind of the ,church at large to have been one upon the doctrine for nearly sixteen hundred years2 and1 blessed be ,his name1 ,he 8so guided and governed the minds0 of those in authority among us at the momentous period of our ,reformation1 and in all revisions since1 that our ,church has ever maintained1 and does maintain1 the doctrine of the ,church ,universal on the deep and mysterious1 but1 at the same time1 most important practical subject of the priesthood1 the altar1 and the sacrifice4 ,thus1 in ,his mercy1 our ,church has made no 8new thing10 nor departed from 8the old paths40 ,she is one with the ,church of ,god in all times in this matter1 and we need have no fears but that if we come1 one by one 8with true penitent hearts and lively faith10 to the altar of ,god and the table of the ,lord among us1 we may and do eat of the sacrifice1 are partakers of the altar1 and have fellowship with the ,lord2 that we have indeed preserved to us1 in spite of the unbelief among us1 and the strife of tongues around us1 all that true and holy thing which the ,church has ever had as ,christ's own appointed means for the pardon of our sins and the sustainment of our spiritual life1 by the which we1 with ,his 8whole ,church militant here on earth10 are allowed to offer up the never-ceasing1 unbloody1 commemorative1 propitiatory sacrifice which the ,church has ever offered1 and by which she pleads before the throne of ,god the power of the one great sacrifice upon the cross for the pardon of sin1 yea1 even procures the pleading thereof for our individual sins and transgressions by the ,son of ,god ,himself1 our 8,high ,priest set on the right hand of the throne of the majesty in the heavens10 #aca;a who 8ever liveth to make intercession for us20 so that we thus1 in common with the whole ,church of ,god1 fulfil the ,prophet's word1 8,from the rising of the sun even unto the going down of the same1 ,my name shall be great among the ,gentiles2 and in every place incense shall be offered unto ,my name1 and a pure offering3 for ,my name shall be great among the heathen1 saith the ,lord of ,hosts40 #aca;b ,and if ,god has been thus gracious to us in all straits and perils in time past1 it would surely be a grievous want of faith not to put our trust in ,him for the time to come4 ,though we know that for sin persisted in the candlestick of a church may be removed1 yet we will hope confidingly that where ,he has preserved ,his truth so long ,he will still watch over it and keep it2 where1 too1 in the ordering of ,his providence1 so great a door seems set open before us2 where1 by our power and extended empire1 our vast colonial possessions and daily increasing colonial ,church1 7all ,his own gift17 we seem fitted to be the means of ,his 8way being known upon earth1 ,his saving health among all nations10 ,he will still cause the light of ,his countenance to shine upon us2 where1 again1 thousands1 as we verily believe1 come before ,him daily in humility1 penitence1 and prayer1 7like ,daniel1 interceding for his country and his people17 8crying mightily unto ,him0 for support in all dangers1 and aid in all adversities2 ,i say1 we will hope indeed that ,he 8will hear their cry and will help them40 ,even in the day of thick darkness ,he can cause that 8at evening time it shall be light40 #acb ,whatever be our trial we need not1 on that account1 deem ourselves forsaken4 ,nay1 unless we see it plainly written that for our sins ,he has turned ,his face wholly from us1 we will not doubt1 in all faith though in all humility1 that ,he will allow us to hand on to our children's children1 and to the 8generations which are yet for to come10 the same good deposit which we have ourselves received4 ,if ever we seem to be disheartened or ready to faint by the way1 we will remember on whose word we rely and on whose arm we lean2 we will call to mind ,his wonders of old time2 we will ever with all faith and hopeful trust1 knowing how with ,him 8all things are possible10 make the prayer of the ,psalmist continually our own1 saying1 8,turn us again1 ,o ,lord ,god of ,hosts3 shew the light of ,thy countenance1 and we shall be whole40 #acc ,,sermon ,,viii4 #ace 7,preached on ,christmas ,day47 ,god ,incarnate our ,great ,high ,priest4 ,,colossians ii4 #c4 8,in ,whom are hid all the treasures of wisdom and knowledge40 ,,the preceding verses will tell us 8of whom speaketh0 the ,apostle this4 ,having declared what great conflict he had for his converts at ,colosse and 8for them at ,laodicea1 and for as many as had not seen his face in the flesh10 he tells them that this his conflict and desire for them was1 that their 8hearts might be comforted2 being knit together in love1 and unto all riches of the full assurance of understanding1 to the acknowledgment of the mystery of ,god1 and of the ,father1 and of ,christ2 in ,whom10 he adds1 8are hid all the treasures of wisdom and knowledge40 ,as there is nothing on which men may not make a controversy1 so there has been a question raised whether the meaning be1 8in ,whom10 viz4 in ,christ1 or1 8in which10 viz4 in the mystery of ,god1 and the ,father1 and ,christ1 8are hid all the treasures of wisdom and knowledge80 ,but we may well be excused if we do not desire on such a day as this to run into criticism of this kind2 and ,i shall therefore take it at once for granted that the plain and natural sense of the words is the true one1 and that we have here the ,apostle's declaration of and concerning ,him of ,whom he says just afterwards unmistakeably1 that 8in ,him dwelleth all the fulness of the ,godhead bodily10 #acf that ,he is the same 8in ,whom are hid all the treasures of wisdom and knowledge40 ,and if they be so in ,christ1 as ,he is1 at the right hand of ,god1 7for ,he was there undoubtedly when the ,apostle wrote this of ,him17 so1 being ever one and the same ,eternal ,god1 8the same yesterday1 and to-day1 and for ever10 they were equally in ,him in the days of ,his humiliation1 8when for us men and for our salvation0 ,he took upon ,him man's nature4 ,as the ,second of our ,articles of ,religion1 in the strictest theological language1 expresses it3 8,the ,son1 which is the ,word of the ,father1 begotten from everlasting of the ,father1 the very and eternal ,god1 and of one substance with the ,father1 took man's nature in the womb of the blessed ,virgin1 of her substance3 so that two whole and perfect ,natures1 that is to say1 the ,godhead and ,manhood1 were joined together in one ,person1 never to be divided1 whereof is one ,christ1 very ,god and very ,man20 whereof1 too1 be it well observed1 the just and immediate consequence is1 that ,he--8,who truly suffered1 was crucified1 dead and buried1 to reconcile ,his ,father to us1 and to be a sacrifice1 not only for original guilt1 but also for all actual sins of men10--was this same one ,person1 very ,god1 and very ,man4 ,so that we speak simple truth 7though a mystery beyond even angelic powers fully to understand or appreciate7 when we say that ,god ,himself was born of the ,virgin ,mary2 ,god ,himself lay in that manger at ,bethlehem2 ,god ,himself grew up from infancy to manhood before men's eyes2 ,god ,himself shed ,his ,blood1 and died upon the ,cross1 to save the lost and guilty race of ,adam1 whom by ,his ,incarnation ,he made ,his brethren3 even as the ,apostle declares to the disciples at ,miletus1 that ,god had 8purchased ,his ,church with ,his own ,blood20 #acg;a and again1 tells the ,ephesians1 that through ,christ 8we have redemption through ,his ,blood20 #acg;b and again1 the ,hebrews1 that 8by ,his own ,blood entered in once into the holy place1 having obtained eternal redemption for us40 #acg;c ,this perfect union for ever of the two ,natures in the one ,person of ,jesus ,christ our ,lord it is of the highest importance for us to receive1 or we shall have unworthy notions of ,god1 and what ,he has done for us4 ,we shall1 if we 8divide the ,substance10 making two ,persons to be in ,christ1 be in danger of believing that a mere man died for us2 or else1 that the death of ,christ was not1 in a true sense1 death at all2 so that there would be either a propitiatory sacrifice made for the sins of the world by one less than ,god1 or else no propitiatory sacrifice made at all4 ,in either case1 a denial of 8the ,lord that bought us40 #ach ,in the one1 that ,he is the ,lord2 in the other1 that ,he bought us4 ,for1 as we see at once1 ,god1 as ,god only1 cannot die2 and man1 as man only1 cannot make propitiation for sin4 ,it is1 of course1 true that the ,godhead1 considered in itself1 is incapable of suffering1 and therefore1 the ,son of ,god1 for this reason1 7among many others1 as we may well believe17 took upon ,him man's nature1 which was capable of suffering and death4 ,and not less true or less plain is it1 that the ,manhood1 even in its best and most perfect state1 could not make atonement to ,god for sin1 or enable any man to 8save his brother40 ,but when ,god became ,flesh1 when the ,son of ,god became also the ,son of ,man1 when the two natures in their ,perfection were thus joined in the ,person of ,jesus ,christ3 then ,god being man could die1 and man being ,god could not only live but give life4 ,so ,christ not only liveth ever1 but ,he 8giveth eternal life0 #aci;a to as many as are ,his4 8,thus10--to use the words of the well-known commentator on our ,articles1 the present ,bishop of ,ely1--8thus we understand the ,scripture when it says that men #8crucified the ,lord of ,glory1' #aci;b when it says that #8,god purchased the ,church with ,his own ,blood1' #aci;c because though ,god in ,his ,divine ,nature cannot be crucified1 and has no blood to shed2 yet the ,son of ,god1 the ,lord of ,glory1 took into ,his ,person the nature of man1 in which nature ,he could suffer1 could shed ,his blood1 could be crucified1 could die40 #aci;d ,all this being done and suffered by that one ,person--,christ ,jesus1 ,god and ,man--it is no figure or fallacy but a simple truth1 however wonderful1 to say that ,god was born in ,bethlehem and died upon the cross at ,calvary4 ,thus1 too1 ,he the one ever-blessed ,son of the ,highest1 8in ,whom were hid all the treasures of wisdom and knowledge10 could become unto us 8wisdom and righteousness and sanctification and redemption20 our ,prophet1 ,priest and ,king1 our ,sacrifice1 our ,mediator1 our ,intercessor1 our ever-merciful and ever-enduring ,saviour1 ,who sitteth at the right hand of ,god1 until ,he shall come again with power and great glory to be also our ,judge4 ,so very far have modern times gone in forgetfulness of the ancient faith1 that1 ,i believe1 it is sometimes considered a strange thing to give to the ,blessed ,virgin the title of 8the ,mother of ,god10 as if it were a novelty so to designate her4 ,whereas1 to deny her this title1 and so in fact to make two ,persons to be in ,christ1--one1 ,god1 not born of her2 and one1 man1 born of her1--is precisely the very and exact heresy of ,nestorius condemned by the ,third ,general ,council held at ,ephesus in the year #dca1 which decision was1 and has ever since been1 received by the whole ,church4 ,so that it is not merely truth so to designate her1 but it is absolutely heretical to maintain the contrary4 8,ever since the ,council of ,ephesus1 the ,church has consecrated the peculiar title of #8,theotokos' 7,god's parent1 or ,mother of ,god17 to denote the incommunicable privilege of the ,blessed ,virgin ,mary1 in that she became the mother of ,immanuel1 #8,god with us4' 4 4 4 ,for1 though it is as man that ,christ is of the substance of ,his ,mother born in the world1 yet1 inasmuch as the ,word took man's nature in the womb of the ,blessed ,virgin of her substance1 she may truly be styled #8,mother of ,god1' because #8two whole and perfect natures--that is to say1 the ,godhead and ,manhood--were joined in ,one ,person never to be divided1 whereof is one ,christ1 very ,god and very ,man4'0 #adj ,but let us turn back again for a moment to the thought of the text1 that in ,christ 8are hid all the treasures of wisdom and knowledge40 ,there is surely an emphatic force in the words 8are hid10--8 10 not merely #8contained1' but #8laid up1' #8concealed1'--and if in a certain sense1 even now they are hid1 because ,christ our ,lord does not manifest ,himself to the eye of sense in any visible form of glory1 though ,he has all wisdom and all knowledge ever inherent in ,him1 it may be said that they were even more obscured1 when1 emptying ,himself of ,his glory1 8,he took upon ,him the form of a servant1 and was made in the likeness of men1 and was found in fashion as a man40 #ada ,look upon ,him as ,he was on this day eighteen hundred and three-score and more years ago6 ,think of ,him as a little infant1 in the arms of ,his blessed ,mother1 or laid under her watchful eye upon some rude pillow in the manger1 and then consider that there was the ,god of all flesh1 the great ,god of heaven and earth1 ,god the ,son1 ever one with the ,father and the ,holy ,ghost1 all-powerful1 all-knowing1 all-creating1 all-upholding1 all-preserving1 and say if these treasures were not indeed hid and obscured6 ,but though obscured1 the treasures were there nevertheless4 ,it were impious to doubt or deny it4 ,when1 then1 we hear it asked1 as sometimes in these latter days of almost unlimited free enquiry it is1 ,are we to imagine that in that little infant was centred the knowledge of all history1 all learning1 all the secrets of nature as we term them1 all the devices of art1 all the developments of science8 ,i think we cannot doubt that the answer is1 ,there was4 ,for what is there in any kind or department of knowledge or science1 or of things past1 present1 or to come1 which we can suppose the ,almighty not to know8 ,this would be to deny ,his attribute of ,omniscience2 and1 therefore1 to deny it of ,christ1 ,god and ,man1 would be to deny ,his ,godhead4 ,people think to escape this consequence by saying that it is merely ,his human nature which was ignorant1--that whilst as ,god ,he knew1 yet as ,man ,he did not know1--not seeing that thus immediately they must fall into that other error before mentioned4 ,for if they do not deny the ,godhead1 they must divide the ,substance of the ,son4 ,perhaps in their defence they will urge such passages of ,holy ,scripture as that in which it is written1 8,jesus increased in wisdom and stature20 #adb;a or where ,he ,himself said1 concerning the ,judgment1 8,of that day and that hour knoweth no man1 no1 not the angels which are in heaven1 neither the ,son1 but the ,father10 #adb;b of which it may be sufficient to remark to-day1 that the first passage seems to imply no more than that ,his wisdom1 as ,he grew in years1 and of course appeared to acquire human knowledge1 increased1 in the sense of its being more manifested in the eyes of men1 just as ,his bodily stature increased in visible presence before them3 whilst of the other1 7without going into all which may be said on a passage confessedly difficult17 it may be enough to point out that ,he does not say even of the ,day of ,judgment1 that ,he1 the ,god-,man1 ,christ ,jesus1 ever undivided in ,his divinity and humanity1 did not know it3 but that the ,son 7,who must be taken of course here to be the ,son of ,man71 knoweth it not4 ,and if it be thought that this admission grants all that the objector asked1 and is in fact but the enunciation of his own view1 ,i should maintain that it is not so1 and for this reason1 that it is a very different thing to say of the ,one ,person1 ,jesus ,christ1 that ,he1 thus one and undivided1 was ignorant of anything1 and to contemplate apart ,his ,godhead and ,his ,manhood1 and so1 in some sort1 their attributes apart4 ,and ,i conceive that here our ,blessed ,lord using the term 8the ,son0 7not #8,i know not1' but the ,son knoweth not17 contemplates ,himself as the ,son of ,man1 and speaks of ,himself as viewed in that relation4 ,what modern unbelief seems to delight to assert1 is1 that our ,blessed ,lord1 as ,he stood and talked and reasoned with the people1 was ignorant or mistaken4 ,what we affirm to be the really just and consistent sense of the passages adduced1 is1 that if ,his human nature be contemplated apart from ,his ,divine1 it might be taken to be thus ignorant2 so1 ,i would repeat1 ,he is not thus proclaiming that ,he1 the ,god-,man1 the ,one ,christ1 is ignorant1 nor yet dividing ,his ,substance and becoming two1 but merely contemplating apart the ,divine and human natures1 which may well be done2 and we may even go so far as to say that if we contemplate them as separated1 then there would be things unknown to the one1 though known to the other1 and if they could be divided there would be a separate province of knowledge in each2 but that1 as we must believe the two natures have ever been united in one ,person from the time of ,his taking our nature of the substance of the ,blessed ,virgin ,mary1 so no one can ever predicate of ,him1 the thus born ,son of ,god and ,son of ,man2 of ,him 8in ,whom dwelleth all the fulness of the ,godhead bodily20 of ,him 8in ,whom are hid all the treasures of wisdom and knowledge20 of ,him 8,who is over all1 ,god blessed for ever10 #add;a that it is possible there was1 or is1 or shall be anything1 whether 8of things in heaven1 or things in earth1 or things under the earth10 of which ,he was1 or is1 or shall be ignorant4 #add;b ,turn then again1 brethren1 to the stable at ,bethlehem4 ,cast away1 at least on such a blessed day as this1 the thoughts of controversy4 ,come to the sight which is to be seen in that lowly habitation 8where the stalled oxen feed40 ,see the blessed ,mother6 ,see the glorious ,infant1 glorious and divine in ,himself1 howbeit ,he may look like any other child of man1 and with the eye of faith 8behold thy ,god60 ,think of the wonders of love in the condescension that ,he should be found in such an humble guise and lowly place1 only excelled by the marvel that ,he should abase ,himself to become man at all6 ,and then think that all this is no barren spectacle1 to be gazed upon indeed with wonder1 but in which we have no practical interest4 ,no1 it all belongs to us1 and has to do with us1 in matters of the very highest moment4 ,it is so important to us1 that we might say all other things are mere bubbles and trifles compared with it4 ,what should we be1 and what would be our hope1 if we had not the ,christmas season1 and all which it has brought1 to gild our year1 and gladden our hearts8 ,think of what we are1 and what are our prospects by nature6 ,the children of ,adam in his fallen state1 and therefore 8born in sin and children of wrath40 ,a degenerate race1 from our very birth1 with the sure seed of the first and second death implanted in us1 with a corrupt nature1 a depraved will1 a heart estranged from ,god1 exiles from ,eden1 unable to return to it4 ,even if we had the heart to seek it1 only doomed to find it barred against us1 and 8cherubims and a flaming sword turning every way to keep the way of the tree of life10 on account of both the original guilt and actual sins of men4 ,thus1 in ourselves with no access again to ,god4 ,placed1 it is true1 in a world of wonders1 a world adapted by ,almighty wisdom to supply our wants and minister to our comfort and gratification1 apparently capable of almost unlimited development in these things under the fertile mind and ever-busy hand of man1 yielding thus much enjoyment for the time1 if we give ourselves to enjoy it4 ,even in more than such external things adapted to our constitution1 as furnishing the food for absorbing pursuit and high aim in the acquisition of wealth or power1 or in intellectual cultivation2 nay1 more and more widely still1 meeting the cravings of our nature by supplying the field for sweet sympathies and home affections in the varied scenes of domestic life and mutual love2 but yet1 after all1 not satisfying the yearnings of man's heart or the aspirations of his being4 ,a world1 too1 however framed with all these means of comfort or enjoyment1 yet with much of pain1 sorrow1 sickness1 bereavement1 trial1 fear1 and weakness in the lot of every child of ,adam4 ,all this without2 and within1 a conscience enough alive to make us uneasy1 when we have yielded to temptation1 and broken the law written in our hearts1 though of no sufficient power to prevent our yielding to the one and breaking the other1 joined with a certain consciousness1 indeed1 of ,god's greatness and goodness1 but not the heart to love ,him4 ,so1 with no light in ourselves to see our way clearly1 nor in ourselves any strength to throw off our chains and turn to ,god2 with dim forebodings of and even earnest yearnings after something higher1 better1 and more enduring than this world1 and this earthly life and being1 but with no apprehension to grasp it1 and no power to attain to it4 ,and then1 as life wanes1 and death draws on1 and conscience1 it may be1 pricks1 and the evil one himself1 perchance1 mocks and triumphs1 and no remedy1 in either external things or in our own selves1 is to be found1--how darkly and sadly does the night close in upon man in his mere natural condition6 ,survey him in such aspect from his life's beginning to its end1 and what is there for him but either blank despair or reckless levity 7often the direct fruit of despair71 or a dark and corrupting superstition calling 8evil good and good evil1 saying ,peace1 peace1 when there is no peace10 and resulting in the utmost dishonour to ,god1 and the greatest licence of an unbridled sensuality1 even under the plea of religion8 or else1 if not this1 an utter unbelief1 merely falling blindfold into judgment and eternity8 ,yes3 for when once man was lost by the ,fall1 no one could save himself and no one could save his fellow4 ,as it is written1 8,no man may deliver his brother1 or make agreement unto ,god for him2 for it cost more to redeem their souls1 so that ,he must let that alone for ever40 #adg ,but now1 men and brethren1 think of ,christmas-tide1 and all it tells and brings to us1 and what a change is there6 ,on this appalling picture1 on this 8day of darkness and gloominess1 of clouds and of thick darkness1 as the morning spread upon the mountains10 #adh;a 8the ,sun of righteousness hath arisen with healing in ,his wings20 #adh;b 8the day-spring from on high hath visited us2 to give light to them that sit in darkness and in the shadow of death40 #adh;c ,as we raise our eyes to the ,christmas morning the light dawns not merely on our eyes but on our hearts4 ,here we find the 8seed of the woman0 who reverses our curse1 and the curse upon the earth1 by 8bruising the serpent's head40 ,he comes1 ,he comes1 the ,saviour of the world1 bringing 8life and immortality to light through the ,gospel10 #adh;d because ,he is ,god and ,man4 8,unto us a ,child is born1 unto us a ,son is given3 the government is upon ,his shoulder3 ,his ,name is called ,wonderful1 ,counsellor1 ,the mighty ,god1 ,the everlasting ,father1 ,the ,prince of ,peace40 #adh;e ,what can more declare ,his ,godhead8 ,but nevertheless ,he is 8not ashamed to call us brethren20 #adh;f nay1 we are told1 it even 8behoved ,him to be made like unto ,his brethren10 and this1 that 8,he might be a merciful and faithful ,high ,priest in things pertaining to ,god1 to make reconciliation for the sins of the people40 #adh;g ,yes1 and although ,he is such 8a great ,high ,priest1 the ,son of ,god passed into the heavens10 yet is ,he not one 8which cannot be touched with the feeling of our infirmities1 but was in all points tempted like as we are1 yet without sin40 #adi;a ,what can more declare ,his ,manhood8 ,like unto us in all points1 sin only excepted4 ,like unto us1 with perfect manhood1 human body and soul taken into the ,godhead1 so to be unto us 8both a sacrifice for sin1 and also an ensample of godly life40 ,as the new federal ,head of the human race2 as the one1 and only one1 of the descendants of ,adam in whom sin found no place1 and whose obedience was perfect1 8,he is able to save to the uttermost all them that come to ,god by ,him40 ,thus is ,god ,incarnate our great ,high ,priest and only ,saviour4 8,to this end was ,he born1 and for this cause came ,he into the world10 #adi;b and such is the mercy which we this day commemorate4 ,by this1 the ,incarnation of the ,eternal ,son1 is the cloud of thick darkness rolled aside2 by this1 as the first manifested step 7so to say7 in our redemption1 is the veil lifted2 by this1 is hope revived2 by this1 joy spread2 by this1 is ,satan defied2 by this1 and by the consequences to which it led and leads1 is he conquered2 by this1 is the sting taken from death1 and victory wrested from the grave2 this1 is peace made for man with ,god1 and peace brought to man within himself2 by this1 is he enabled to please ,god1 for by the death of the ,son made ,man was the purchase and gift of the ,spirit1 whereby alone he can be sanctified4 ,by ,him1 then1 78the great ,god and our ,saviour10 as ,st4 ,paul terms ,him17 are 8we reconciled1 and have peace with ,god through our ,lord ,jesus ,christ20 by ,him1 8being now justified by ,his ,blood1 we shall be saved from wrath through ,him30 and so truly 8we joy in ,god through our ,lord ,jesus ,christ1 by ,whom we have now received the ,atonement40 #aej ,he is the great ,high ,priest1 with power in ,himself as none other has1 or can have1 to offer up the sacrifice and 8make reconciliation for the sins of the people40 ,he is the immaculate ,victim1 the one only meritorious ,sacrifice1 8once offered to bear the sins of many10 ,whose 8,blood speaketh better things than that of ,abel40 ,he is the true ,paschal ,lamb1 8without blemish and without spot20 8the ,lamb of ,god that taketh away the sins of the world20 the ,lamb 8slain10 7in ,god's design1 and ,his own ever-merciful intention17 8from the foundation of the world10 but manifested for this purpose 8in the fulness of the time40 ,he is the great ,physician1 causing joy wherever ,he goeth1 because ,he can heal all diseases2 ,he is the great ,lawgiver1 proclaiming ,his will2 ,he is the great ,prophet1 ordaining and promulgating ,his method of salvation2 ,he is the great ,king1 setting up ,his kingdom1 marking out its boundaries1 and ruling ,his subjects2 ,he is the great ,captain1 ordering ,his armies1 displaying ,his banners1 giving out ,his weapons1 going forth 8conquering and to conquer20 ,he is the one ,mediator1 ,he is the availing ,intercessor2 ,he is the ,way1 the ,truth1 and the ,life2 ,he is the ,sun and ,centre of the whole mediatorial kingdom2 ,he is the ,lord of this world and of the world to come6--,and all this1 because ,he is 7as ,he is and ever hath been7 8,god the ,son3 ,god of ,god1 ,light of ,light1 ,very ,god of ,very ,god2 of one substance with the ,father20 and because1 in mercy to us1 ,he became also the ,son of ,man1 8conceived by the ,holy ,ghost1 and born of the ,virgin ,mary40 ,surely1 then1 this is a day 8to be much observed unto the ,lord10 a day in which we do well indeed 8to make merry and be glad20 so only that our mirth be with sobriety1 and our gladness with godliness4 ,if1 indeed1 ,he had not come1 if we had no ,christmastide1 and ,christmas memories1 and ,christmas teaching1 and ,christmas faith1 where should we place our hope8 ,truly1 we should be 8of all men most miserable40 ,whether ,god could have forgiven man in any other way1 without ,himself becoming ,flesh1 and doing all which ,christ has done1 we know not4 ,but it seems to be unlikely1 according to ,his attributes and will1 inasmuch as ,st4 ,paul plainly says1 8without shedding of blood is no remission10 and 7as we know17 8the blood of bulls and of goats could never take away sin20 whilst again it is declared1 that ,god set forth ,his ,son 8to be a propitiation through faith in ,his ,blood1 that ,he might be just1 and the justifier of him which believeth in ,jesus30 #aeb from which it would seem that ,god's attribute of justice could not be satisfied unless by the payment1 by some one able to pay it1 of the penalty due to man's transgression4 ,but whether it could have been otherwise or not1 otherwise it is not4 ,this is ,god's way1 and undeniably it tells us more of ,god's love1 ,who gave ,his only-begotten ,son2 and of ,christ's tender compassion1 ,who shrunk not back from all which ,he undertook1 than if we had been saved by a forgiveness1 without an atoning sacrifice at all4 ,therefore this mode1 ,god's mode of pardon1 as it supplies us with greater proofs of ,his love1 so it gives us higher motives for our own love and gratitude than any other mode which we can conceive4 ,therefore this day calls upon us all the more for praise1 adoration1 thanksgiving1 joy1 and obedience4 ,whatever else we do1 or learn1 or think1 we can never think aright1 unless--in praising and thanking ,god for all ,his mercies1 and for the birth of ,christ in human nature1 as the source1 if we may so term it1 of the ,gospel scheme of ,redemption1--unless1 ,i say1 we attribute all we are in sanctification1 and all we have in hope1 and all we feel in peace1 to ,god and ,christ4 ,whatever be ,his way to bring us pardon1 whatever laws ,he has set up in ,his ,kingdom1 whatever means ,he has appointed1--whether ,his ,holy ,word1 or ,his ,church1 or ,his ministry of instruction or reconciliation1--all these are but ,his instruments1 and ,he ,himself is the only efficient cause of our salvation4 8,not unto us1 not unto us1 but unto ,his ,name give the praise40 ,no2 even the fruits of the ,spirit1 wrought in us by ,him1 8albeit1 indeed1 they are the fruits of faith1 and follow after justification1 though they are acceptable and pleasing to ,god in ,christ1 yet can they not put away our sins1 and endure the severity of ,god's judgment40 #aec;a ,nay1 not faith itself can do this2 for though1 as the means and instrument to lay hold on eternal life1 faith may be said to save us1 yet1 as the efficient cause of our salvation it would be heresy to say so4 ,for it is plain1 we are not saved by anything of ours1 even when wrought in us by ,god's ,spirit4 ,as one of our ,articles says1 they are in grievous error 8who say that every man shall be saved by the law or sect which he professeth1 so that he be diligent to frame his life according to that law and the light of nature10 for that 8,jesus ,christ is the only ,name whereby men must be saved20 #aec;b so1 truly1 no one may affirm that we are saved1 except instrumentally or conditionally1 either by good works1 7even if they were good1 in the sense of being blameless1 which none of ours are17 or by knowledge1 or by the priesthood1 or by sacraments1 or by the ,church1 or by the ,bible1 or by prayer1 or even by faith itself1 for it is manifest that we are saved by ,christ only1 and by none else1 either thing or person4 ,he may have set forth1 as ,he has done1 certain conditions of salvation2 ,he may have appointed1 as ,he has done1 certain means of applying to ,him for mercy1 and of obtaining mercy from ,him2 ,he may have ordained1 as ,he has done1 certain channels of help by which ,his grace flows to us1 and enables us to receive ,his favour1 and the reconciliation with ,god1 which ,he has purchased for us2 but it is ,,he1 and ,he only1 ,who is the sole meritorious cause of all we have1 and all we are1 and all we hope for4 ,so1 truly1 again we may repeat in the words of the ,apostle1 that it is 8,christ ,jesus1 ,who1 of ,god1 is made unto us ,wisdom and ,righteousness and ,sanctification and ,redemption20 not as if ,he could be this to us 7,god forbid the thought67 if we persist in sin1 or in neglect of ,his way of life2 but1 as if 7which is the truth71 even if we had done all1 we should be but unprofitable servants2 as if 7which is the truth7 we are very far from having done all2 as if 7which is the truth7 anything we have done to please ,god has been only of ,him and through the purchased gift of ,his ,spirit1 and the communication to us of ,himself4 ,so that1 indeed1 we owe all to ,him1 and without ,him are and must be lost indeed4 ,brethren1 as we think of these things1 and of all we owe to ,him in and for ,his abasement and humiliation in ,his ,incarnation1 should not 8our hearts burn within us80 ,oh1 let them do so1 with a reverent1 loving1 grateful1 joyful sense of ,his goodness2 ,who1 8though ,he was rich1 yet for our sakes became poor20 ,who has gladdened and cheered this otherwise dark and gloomy ,world by ,his presence in it in human form and nature2 ,who1 since ,he came to it thus1 has 7though absent so far as the eye of sense discerns7 yet never left it to be as it was before1 but1 by the very means of ,his ,incarnation1 dwelleth in it still1--dwelleth1 aye1 in us1 and we in ,him1 if we be ,his by the ,spirit4 ,and all this1 though ,he be so wonderful1 high1 and mighty--nay1 because ,he is so1--the very and eternal ,god1 born as on this day in the stable at ,bethlehem6 ,in ,whom1 lying there1 in all appearance1 a mere helpless1 unknowing1 human babe1 in ,whom were still 8hid all the treasures of wisdom and knowledge20 and 8in ,whom10 then as always1 8dwelt all the fulness of the ,godhead bodily40 ,oh1 my brethren1 believe that ,he sees and knows every one of us2 and how we think of ,him this day1 and how we love and honour ,him4 ,he loves and longs for every one of us4 ,he wills us to rejoice 7and 8again ,i say rejoice07 at the 8good tidings of great joy which should be to all people0 from that day at ,bethlehem4 ,let our joy be1 then1 such as ,he sanctions1 such as leads us nearer and nearer to ,him1 both in the exercise of dear and holy home affections1 and in love to ,him ,himself2 and then we may hope we shall indeed bless ,him1 not only now but for ever1 that ,he has again brought us to this great and happy day4 ,when we gather1 then1 our families around us and see the aged1 whom we love1 still permitted to be with us1 7though1 it may be1 now infirm and feeble17 let us rejoice in that hope1 and the object of their faith1 which gilds and cheers their old age4 ,when we meet our fellows and companions of our own time of life1 knit with us in the tenderest bonds of human affection1 and enjoy with them some of that good which ,god's bounty allows us1 let us rejoice in the thought that they and we have a mutual share in things better than all which this world has to give1 and are heirs together of the same common salvation4 ,when we gather round us our little ones1 and thank ,god for the blessing ,he has given us in them1 and look forward not without anxious expectation to the future of their life1 yet let us not forget to bless and praise ,his name that1 by the ,incarnation of ,his ,son1 ,he has permitted us to make our children ,his children1 and has made sure to them all the privileges of their adoption and the promises of ,his covenant4 ,so may we1 whichever way we look and whatever meets our eyes1 ever overflow with thankful joy that unto us 8is born this day in the city of ,david a ,saviour1 which is ,christ the ,lord40 #aef 99 99 99 99 99 ,printed by ,james ,parker and ,co41 ,crown-yard1 ,oxford4 ,,footnotes4 #a #b ,st4 ,matt4 xii4 #bi4 #b;a #b ,tim4 ii4 #bj4 #b;b ,gen4 ii4 #g4 #c;a #b ,cor4 iii4 #e1 #f-i4 #c;b #b ,cor4 iv4 #a4 #d;a #b ,cor4 iv4 #b4 #d;b ,ibid41 #c1 #d4 #d;c ,ibid41 #e1 #f4 #d;d ,ibid41 #g4 #f #b ,cor4 iv4 #g4 #aj;a ,isaiah liii4 #b4 #aj;b ,ibid4 lii4 #ad4 #ab ,st4 ,john xx4 #bb1 #bc4 #ac;a ,st4 ,john xxi4 #c4 #ac;b ,acts xviii4 #c4 #ad ,cor4 ix4 #d1 #e4 #ag;a ,acts xv4 #cf1 #ci4 #ag;b ,gal4 ii4 #aa-ad4 #ai;a ,st4 ,matt4 xiii4 #ee4 #ai;b #b ,cor4 x4 #aj4 #ba;a ,st4 ,john xvii4 #ba4 #ba;b ,st4 ,matt x4 #be4 #ba;c #a ,pet4 iv4 #ab4 #bb;a ,heb4 xiii4 #ac4 #bb;b #a ,cor4 iv4 #ab1 #ac4 #bb;c ,acts xx4 #bd4 #bc ,job i4 #h4 #bd ,job i4 #e4 #bf;a #a ,chron4 i4 #dc1 #dd4 #bf;b ,numbers xxxi4 #h4 #bg;a #a ,john iii4 #ab4 #bg;b ,heb4 xi4 #d4 #bh ,gen4 iv4 #b-d4 #cj;a ,gen4 iii4 #ae4 #cj;b ,heb4 ix4 #bb4 #cc;a ,gen4 viii4 #bj1 xii4 #h1 xiii4 #d1 xiv4 #ah1 xxii4 #ac1 xxvi4 #be1 xxxiii4 #bj4 #cd ,heb4 ix4 #bb4 #cf ,calmet1 under the head #8,sacrifice4' #dj;a ,st4 ,john viii4 #ef4 #dj;b ,gen4 iii4 #ae4 #dc ,deut4 xiii4 #ad4 #de ,heb4 xi4 #d4 #dh;a ,rom4 iv4 #c4 #dh;b ,st4 ,matt4 v4 #bc1 #bd4 #di ,st4 ,matt4 v4 #cb1 #cg1 #dc1 #dd4 #ej ,heb4 ix4 #i4 #ea;a ,heb4 xiii4 #aj4 #ea;b ,gal4 iii4 #ai2 ,heb4 ii4 #b1 #c4 #ec ,heb4 xiii4 #aj-ae4 #ed #a ,cor4 x4 #ah4 #ee #a ,cor4 x4 #ai-ba4 #eh #a ,cor4 x4 #ac-ag4 #ff;a ,heb4 v4 #d4 #ff;b ,carter on the ,priesthood1 p4 #ga4 #ff;c ,ibid4 #fh ,see ,carter's 8,doctrine of the ,priesthood10 p4 #f4 #gj ,vitringa de ,synagog vetere4 ,prolegomena1 cap4 #b1 quoted ,carter1 pp4 #ed1 #ee #ga ,palmer's ,origines ,liturgic4 ,see ,carter1 p4 #eh4 #gb;a ,palmer's ,origines ,liturgic4 ,see ,carter1 p4 #ei4 #gb;b ,carter1 p4 #fj4 #gd;a ,st4 ,john vi4 #eb4 #gd;b ,st4 ,luke xviii4 #h4 #ge;a ,st4 ,matt4 x4 #be4 #ge;b ,heb4 x4 #cf4 #ge;c ,st4 ,luke xxi4 #ai4 #ge;d ,st4 ,matt x4 #ge;e #a ,tim4 iv4 #a4 #ge;f #b ,tim4 iv4 #c4 #ge;g #a ,john i4 #a4 #ge;h ,ibid4 ver4 #c4 #gf ,jer4 vi4 #af4 #gg ,gal4 i4 #aj4 #hj ,heb4 vii4 #a-c4 #ha;a ,coloss4 ii4 #h4 #ha;b ,job xxxviii4 #b4 #he;a ,ordering of ,deacons in the ,church of ,england4 #he;b ,ordering of ,priests4 #he;c ,ibid4 #he;d ,ibid4 #hf ,st4 ,john xx4 #ba4 #hg ,st4 ,john xx4 #ba-bc4 #hi ,second ,exhortation in ,communion ,office4 #ij ,office for ,visitation of ,sick4 #ie;a #a ,tim4 iii4 #ae4 #ie;b ,st4 ,matt4 xvi4 #ah4 #ie;c ,ibid4 xxviii4 #bj4 #ie;d ,ps4 cxxii4 #f4 #ig ,sermon ,,iii4 #aja ,carter on the ,priesthood1 p4 #fa4 #ajb ,some attempts have been lately made to throw doubt upon the authenticity of the copies of the ancient liturgies which have come down to us1 as not certainly uninterpolated in places in later times4 ,but whether there may be any ground at all for such suspicion or not1 it is evident that the inferences drawn from the liturgies1 both in this passage and in a former sermon1 will not be affected4 ,for the argument1 as used in these sermons1 is not dependent upon a phrase or a sentence here or there1 which1 it may be alleged1 is open to question1 but is based upon doctrine interwoven with their whole system1 and pervading their whole structure1 and is what moreover is borne witness to1 as thus pervading them1 by the whole mass of contemporary ,christian writing4 ,the liturgies1 therefore1 must not merely have been interpolated in places1 but almost entirely re-written in another sense1 and the great bulk of the writings of the ,fathers forged to agree with this change1 if the argument above is to be shaken by the question raised concerning them4 ,i find a passage in ,hickes's ,treatise1 8,the ,christian ,priesthood ,asserted10 which1 though written more than a hundred and sixty years before ,mr4 ,carter's book1 seems almost as if it were a comment upon the passage just cited1 and the application which ,i have made of it4 ,he says1 8,i believe no man in the world that was of any religion where sacrifice was used1 and that by chance should see the ,sacrament of the ,holy ,eucharist administered among ,christians1 as it was administered in the primitive times1 or as it is administered according to the order and usage of the ,church of ,england1 but would take the bread and wine for an offering or sacrifice1 and the whole action for a sacrificial ministration2 and the eating and drinking of the holy elements for a sacrificial entertainment of the congregation at the table of their ,god4 ,to see bread and wine 4 4 4 so solemnly brought to the table1 and then 4 4 4 brought by the deacon1 in manner of an offering to the liturg or minister1 which he also taking in his hands as an offering1 sets them with all reverence on the table2 and then1 after solemn prayers of oblation and consecration1 to see him take up the bread1 and say1 in a most solemn manner1 #8,this is ,my ,body1' c41 and then the cup1 saying as solemnly1 #8,this is ,my ,blood1' c41 and then to hear him with all the powers of his soul offer up praises1 and glory1 and thanksgiving1 and prayers to ,god the ,father of all things1 through the ,name of ,his ,son1 and ,holy ,spirit1 which they beseech ,him to send down upon that bread and cup1 and the people with the greatest harmony and acclamation saying aloud1 #8,amen3' after which also1 to see the liturg1 first eat of the bread and drink of the cup1 and then the deacon to carry about the blessed bread and wine to be eaten and drunk by the people1 as in a sacrificial feast2 and1 lastly1 to see and hear all concluded with psalms and hymns of praise1 and prayers of intercession to ,god with the highest pomp-like celebrity of words2 ,i say1 to see and hear all this would make an uninitiated heathen conclude that the bread and wine were an offering1 the whole ,eucharistic action a sacrificial mystery1 the eating and drinking the sanctified elements a sacrificial banquet1 and the liturg who administered a priest40--,hickes's 8,priesthood ,asserted10 ,library of ,anglo4-,cath4 ,theol41 ,oxford1 vol4 ii4 p4 #aje-g4 #ajc ,the scantiness of statements in the ,articles1 as to the inspiration of ,holy ,scripture1 may illustrate this4 ,had it been possible to foresee the boldness of unbelief which these days have brought to light on this subject1 or had our ,reformers been now drawing up the ,articles1 we may feel very certain they would not have been content to leave that matter as it there stands4 ,but they were engaged with practical errors of their own day1 and not in stating all dogmatic truth upon other points4 ,many things were so fully assumed to be true as to need no assertion of their truth4 #ajd #a ,cor4 xi4 #bf4 #ajf ,heb4 vii4 #be4 #ajg ,mede's 8,christian ,sacrifice10 lib4 ii4 cap4 #d1 quoted in ,carter1 p4 #fe4 #ajh ,cardwell's 8,documentary ,annals10 chap4 vii1 prop4 #b4 #aji ,carter1 p4 #be1 note #a4 #aaj ,hickes's ,treatises1 vol4 ii4 pp4 #ahc1 #ahd4 #aaa;a ,bramhall's 8,protestant ,ordination ,vindicated40 ,discourse vii4 #c4 #aaa;b ,st4 ,jerome1 adv4 ,lucif4 c4 #h4 ,carter1 pp4 #bb1 #bc4 #aaa;c ,james i4 #ag4 #aaa;d ,ps4 xliv4 #c4 #aaa;e ,ps4 cxv4 #a4 #aad ,acts iii4 #ab4 #aah ,carter1 p4 #bh4 #abc;a ,hickes' 8,christian ,priesthood ,asserted10 pp4 #ahd1 #ahe4 #abc;b ,rom4 xi4 #bj4 #abe;a #a ,sam4 ix4 #aa-ac4 #abe;b #a ,kings viii4 #fb-ff4 #abe;c #b ,kings xxiii4 #bb4 #abe;d 8,but the man that is clean1 and is not in a journey1 and forbeareth to keep the passover1 even the same soul shall be cut off from among his people3 because he brought not the offering of the ,lord in his appointed season1 that man shall bear his sin40 7,numb4 ix4 #ac47 #abi ,st4 ,john vi4 #ec4 #aca;a ,heb4 viii4 #a4 #aca;b ,mal4 i4 #aa4 #acb ,zech4 xiv4 #g4 #acc ,ps4 lxxx4 #ai4 #ace ,the following sermon1 although perhaps in strictness hardly one of this course1 was preached almost immediately after the others1 and1 in some measure1 as a sequel to them4 ,it is evidently not unconnected with their subject1 inasmuch as the whole ,doctrine of the ,priesthood1--,christ our ,high ,priest1 through ,his ,manhood 8able to be touched with the feeling of our infirmities10 and the sacerdotal powers derived from ,him to 8the ministers and stewards of ,his mysteries10--is intimately related to1 and dependent upon1 the doctrine of the ,incarnation4 #acf ,col4 ii4 #i4 #acg;a ,acts xx4 #bh4 #acg;b ,ephes4 i4 #g4 #acg;c ,heb4 ix4 #ab4 #ach #b ,st4 ,peter ii4 #a4 #aci;a ,st4 ,john xvii4 #b4 #aci;b #a ,cor4 ii4 #h4 #aci;c ,acts xx4 #bh4 #aci;d 8,exposition of the ,thirty-nine ,articles10 by ,e4 ,harold1 ,lord ,bishop of ,ely1 ,art4 ,,ii4 p4 #fi4 #adj ,owen's 8,introduction to the ,study of ,dogmatic ,theology10 pp4 #bfe1 #bff4 ,see also1 8,pearson on the ,creed10 ,art4 iii4 #c4 #ada ,philip1 ii4 #g1 #h4 #adb;a ,st4 ,luke ii4 #eb4 #adb;b ,st4 ,mark xiii4 #cb2 ,st4 ,matt4 xxiv4 #cf4 #add;a ,rom4 ix4 #e4 #add;b ,it may be observed that the above explanation does not in any way impair the argument in our ,lord's reply to ,his disciples4 ,it furnishes quite a sufficient reason why such mysteries as 8when shall these things be1 and what shall be the sign of ,thy coming1 and of the end of the world80 should be unrevealed to flesh and blood1 that they are unknown to be angels of heaven1 and even to the ,son of ,man1 if ,his humanity be contemplated apart from ,his ,divinity4 #adg ,ps4 xlix4 #g1 #h4 #adh;a ,joel ii4 #b4 #adh;b ,mal4 iv4 #b4 #adh;c ,st4 ,luke i4 #gh1 #gi4 #adh;d #b ,tim4 i4 #aj4 #adh;e ,isa4 ix4 #f4 #adh;f ,heb4 ii4 #aa4 #adh;g ,ibid4 #ag4 #adi;a ,heb4 iv4 #ad1 #ae4 #adi;b ,st4 ,john xviii4 #cg4 #aej ,rom4 v4 #i1 #aa4 #aeb ,rom4 iii4 #be1 #bf4 #aec;a ,art4 ,,xii4 #aec;b ,art4 ,,xviii4 #aef ,st4 ,luke ii4 #aa4