,transcribed from the #ahfg ,r4 ,clay1 ,son1 and ,taylor edition by ,david ,price1 email ccx#jgdpglaf4org ,,church ,,ministry ,,in ,,kensington4 99 99 99 99 99 ,a ,,recent ,,case ,,of ,hieratical ,teaching ,,scripturally ,,considered4 99 99 99 99 99 ,,by ,,john ,,philip ,,gell1 ,m4,a4 ,,perpetual ,,curate ,,of ,,st4 ,,john',s1 ,,notting ,,hill4 99 99 99 99 99 ,,london3 ,,printed ,,by ,r4 ,,clay1 ,,son1 ,,and ,,taylor1 ,,bread ,,street ,,hill4 #ahfg4 99 99 99 99 99 ,,contents4 ,,introduction page #c ,,our ,,sacrifice ,,for ,,sin ,,has ,,ceased #d ,,our ,,peace ,,offering ,,also ,,has ,,ceased #e ,,our ,,propitiation ,,is ,,applied ,,by ,,faith ,,only #f ,,eucharistic ,,propitiation ,,is ,,of ,,human ,,invention1 ,,contrary #g-aa ,,to ,,the ,,law ,,of ,,moses1 ,,the ,,apostolic ,,records1 ,,and ,,the ,,english ,,liturgy ,,our ,,altar ,,is ,,not ,,the ,,holy ,,table #ab1 #ac ,,our ,,priests ,,cannot ,,sacrifice ,,christ #ad1 #ae ,,nor ,,move ,,him ,,to ,,sacrifice ,,himself #af ,,our ,,priests ,,remit ,,and ,,retain ,,sins1 ,,by ,,the ,,ministry ,,of ,,the #ag-ai ,,word1 ,,in ,,common ,,with ,,all ,,the ,,members ,,of ,,christ ,,with ,,whom ,,they ,,share ,,the ,,royal ,,priesthood #bj ,,the 8,,power ,,of ,,the ,,keys0 ib4 ,,bishop ,,hickes4 ,,an ,,error ,,indicated #ba ,,theot,,kos4 8,,causes ,,of ,,salvation0 #bb ,,conclusion #bc1 #bd 99 99 99 99 99 ,to the ,,rev4 ,,mayow ,,wynell ,,mayow1 ,m4,a4 ,perpetual ,curate of ,st4 ,mary's1 ,west ,brompton1 late ,student of ,christ ,church1 ,oxford1 and ,author of ,eight ,sermons an the ,priesthood1 ,altar1 and ,sacrifice4 #c ,,your ,christmas offering to your former bishop1 of ,salisbury1 to your flock in ,south ,kensington1 and to the public at large1 has taken eight months to reach me2 so slowly does literature circulate from end to end of the ancient parish of ,kensington4 ,but ,i cordially hope that my present acknowledgments may arrive before ,christmas comes again2 for you have chosen an appropriate offering1 your own workmanship1 in the shape of ,eight carefully-written ,sermons1 upon the ,sacrifice1 ,altar1 and ,priest of the ,christian dispensation4 ,i4 8,sacrifice10 says the judicious ,hooker 7,eccl4 ,pol4 v4 #gh71 8is now no part of the ,church ministry40 ,nevertheless your first position is1 that 8we 7clergy7 have this treasure in earthen vessels10 and you take the text of your ,first ,sermon from the words1 though not the meaning of ,s4 ,paul 7#b ,cor4 iv4 #g71 where he writes1 not1 as you expound 7p4 #e71 of the treasure of sacerdotal privilege1 but of the treasure of ,gospel knowledge2 as he speaks elsewhere of the treasures of knowledge remaining hid in ,christ 7,col4 ii4 #c72 a passage which you apply more accurately1 as the text of your ,eighth ,sermon4 ,you even go so far 7p4 #dj7 as to aver that 8by ,christ's own appointment 4 4 4 his very body and blood are truly offered 4 4 4 day by day20 though ,s4 ,paul says of ,christ1 that 8,he needeth not daily to offer up sacrifices0 7,heb4 vii4 #bg74 ,must we then offer sacrifices without ,him8 ,surely when you remember the same ,apostle pleading for one death1 one judgment1 and one offering1 as co-ordinate verities 7,heb4 ix4 #bg1 #bh72 and declaring that 8there remaineth no more sacrifice for sins0 7,heb4 x4 #bf71 you will no longer find a difficulty in 8admitting it to be conceivable10 7should you not say1 certain87 8that it was intended that sacrifice should altogether cease when the ,great ,sacrifice was completed0 7p4 #df74 ,the sacrificial ,hebrew language will always repay attention4 ,it is more subtle and exact1 in matters of sin and conscience1 than the ,greek2 whereon the inspired writers frequently pile a weight of meaning1 to which the latter language is hardly equal4 ,hebrew distinguishes sacrifice from sacrifice1 sin from sin4 ,you argue1 for instance1 in your ,second ,sermon1 that if ,job offered a daily sacrifice1 before the coming of the ,law1 then ,christians also1 after the ,law1 may probably offer the like4 ,but ,job made a sacrifice for sin 7,job i4 #e71 which was all burnt2 we offer nothing for sin1 and our oblation is all eaten4 ,and though the ,eucharistic sacrifice of praise might perhaps have been deemed1 as a peace-offering1 to be also in some sense an offering of blood 7,lev4 vii4 #ab71 yet ,s4 ,paul has carefully obviated the idea4 ,he will not even allow the venerable reading of the prophetic text 7,hos4 xiv4 #b71 which he quotes 7,heb4 xiii4 #ae71 pharim1 or 8calves0 of our lips1 because the blood of beasts must be excluded entirely from ,eucharistic comparisons1 and1 with blood1 all idea of expiation in the ,eucharist4 ,and1 therefore1 with the ,,lxx4 he reads pheri1 8fruit0 of our lips giving thanks to the name of ,god4 ,rightly1 therefore1 do you style the ,eucharist 7p4 #abd71 8the sum and substance of our praises and thanksgivings20 though ,s4 ,paul does not go with you in adding that 8it is the highest means of applying to our sins the mercies of ,god through the ever-availing sacrifice of ,christ40 ,he reserves this pre-eminence to faith 7,gal4 v4 #e72 and faith is actually represented as the sacrificing priest of the spiritual house by ,romanus the martyr of ,antioch1 about the beginning of the fourth century1 in his dying address1 which ,prudentius versifies 7,peristephanon x4 #cea74 ,you will pardon the rudeness of an old ,english translation1 made in the days of our ,reformation1 when heart answered to heart between the martyrs of earlier and later ages3 8,at th' holy porch a ,priest is standing there1 ,and keeps the doors1 before the church which been2 ,faith is her name1 a virgin chaste and clear1 ,her hair tied up with fillets1 like a queen4 ,for ,sacrifices1 simple1 pure1 and clean1 ,and such she knows are pleasing1 bids this ,priest ,offer to ,god1 and to his dear ,son1 ,christ40 ,the sacrifices1 thereafter described1 being such as holy fear1 sound knowledge1 sobriety1 and liberality4 ,this1 you will say1 is declamation1 not doctrine4 ,but so is the mass of ,nicene and ante-,nicene material which contradicts ,romanus4 ,if the one pleases you1 the other may equally please me4 ,let1 then1 both of us be cautious1 consistent1 and scriptural4 ,at times you seem to retreat from your position that the ,eucharist is a true sacrifice1 describing it only as 8the presenting afresh1 and pleading afresh1 and causing ,christ himself to plead afresh1 the merits of that one precious death0 7p4 #fj74 ,certainly1 to commemorate1 present1 or plead afresh a sacrifice once offered1 is not the same thing as to offer it4 ,but ever and anon you re-assert the ,eucharist to be a true sacrifice1 agreeably1 you say1 8to the sense of ,holy ,scripture1 as attested by the consent of the ,church from the beginning0 7p4 #gg74 ,yet no such word as 8sacrifice0 is ever mentioned1 in a ,eucharistic sense1 in any of the ,apostolical ,fathers2 and an interpolation in ,s4 ,ignatius shows how much this deficiency of evidence was afterwards felt4 8,without the bishop1 baptize not neither offer nor present sacrifice1 nor make a feast of love0 7,smyrn4 #h74 ,you extenuate the same significant absence of the word 8priest10 which is never applied by those ,fathers to any church minister1 by telling us 7p4 #ff71 that ,mr4 ,carter informs you that the omission is satisfactorily accounted for by the smallness of their extant writings1 extending1 he says1 over no more than thirty octavo pages4 ,you will find1 however1 in the ,oxford edition1 about #c1cjj lines of ,,ss4 ,clement1 ,ignatius 7the shorter recension71 and ,polycarp1 in ,greek2 besides some ,latin fragments4 ,this would fill a hundred printed pages in octavo1 and is just equal to the united ,gospels of ,s4 ,mark and ,s4 ,john4 ,yet those most primitive ,fathers know of no such thing as a ,priest1 or a ,sacrifice1 among the ministers and ordinances of the ,church on earth2 though it is the subject upon which their compositions almost exclusively turn1 and they tell us much about ,elders4 ,this hardly looks like 8the consent of the ,church from the beginning0 7p4 #gg74 ,but you urge that 8the doctrine was maintained continuously for fifteen hundred years0 7p4 #ii72 and let me rejoin1 opposed continually1 upon scriptural grounds4 ,not seventy years after the decease of ,s4 ,john1 the ,christian ,athenagoras tells the ,emperor ,aurelius 7,legat4 #ac71 8,the ,framer of the ,universe needs not blood1 nor the fragrance of flowers and incense2 the noblest sacrifice to ,him is to know ,him30 7here we have ,s4 ,paul's 8treasure07 8offering bloodless sacrifice10 7here is ,s4 ,paul's 8fruit of the lips107 8and reasonable service10 7meaning1 after ,s4 ,paul1 our own bodies4 ,rom4 xii4 #a47 ,but it would fill a volume were ,i to trace onwards1 from age to age1 these ,pauline streams of thought4 ,it is true that the ,church liturgies are1 many of them1 full of the idea of ,eucharistic sacrifice4 ,but does the ,church of ,england1 as you say 7p4 #ii71 8maintain1 in her office1 the whole substance of these liturgies10 or even 8all their main points08 ,now1 we will not assume as main points any but those which are repeated in all the principal classes1 somewhat fancifully termed the liturgies of ,,ss4 ,james1 ,mark1 ,peter1 and ,john4 ,and these points are twelve2 whereof seven--the ,sursum corda1 ,tersanctus1 recital of the ,institution1 ,prayer for the ,church on earth1 ,lord's ,prayer1 the act of ,communion1 and the act of ,praise--are preserved in our ,english liturgy2 while four have disappeared--the ,kiss1 the ,prayer for the descent of the ,spirit on the elements1 the ,prayer for the dead1 and the ,mingling of the bread and wine4 ,a fifth main point1 the ,oblation of the elements1 had disappeared as well1 from ordinary eyes1 until recently discerned in a slight addition made to the rubric in #affb3 8the ,priest shall then place upon the table 4 4 4 bread and wine40 ,not without reason did our liturgical ,reformers shake themselves clear of the whole arrangement1 and of four-twelfths of the substance of these offices1 reducing the residue to a more ,scriptural type4 ,the ,reformers knew the web that could be woven out of these liturgical materials1 to entangle men1 not merely in your 8perfect accordance and harmony with the doctrine of a true propitiatory commemorative sacrifice offered up in the ,eucharist to ,god0 7p4 #ajd71 but in other doctrine1 more advanced than you1 or any man who studies the ,bible1 would be willing to accept4 ,if you would suffer the ,law to be your schoolmaster1 instead of these ,liturgies1 you would scarcely be able so much as to imagine that the 8signs0 of the ,holy ,communion could1 under any circumstances1 8be effective for sinners' pardon through ,christ's body broken and his blood shed0 7p4 #ajd74 ,for you would never bring yourself to understand how an unbloody could effect any part of the work of a bloody sacrifice1 in a matter of propitiation4 ,what a sacrificial solecism is it to speak1 as you do 7p4 #aca71 of 8an unbloody 4 4 4 propitiatory sacrifice06 ,without shedding of blood is no remission of sins4 8,all that true and holy thing which the ,church has ever had1 as ,christ's own appointed means for the pardon of our sins10 is not1 as you surmise 7p4 #aca71 the ,eucharistic sacrifice1 but faith in the blood of ,jesus4 ,the ,church has never had anything else4 ,hers the faith2 ,his the blood4 8,lord1 save me10 she prays2 8thy faith hath saved thee10 ,he replies1 from age to age4 ,and her 8pure offering10 which you correctly adduce from ,malachi 7i4 #aa71 as referable to the ,eucharist1 is but a mincha1 a bloodless meat-offering2 fruit1 of no use for pardon or propitiation4 ,your reference 7p4 #aej7 to 8the ,lamb slain from the foundation of the world0 7,rev4 xiii4 #h71 might suggest1 though it does not establish1 your idea that the one offering of ,himself is1 in some sense1 continuous 7p4 #ef7 to the present day4 ,but ,i know not why the framers of our ,authorized ,version did not render this passage as they rendered the same phrase when they came upon it again1 four chapters further on 7,rev4 xvii4 #h72 8whose names were not written from the foundation of the world in the book of life of the ,lamb that was slain40 ,however translated1 the passage must be expounded in accordance with ,s4 ,paul 7,heb4 ix4 #bf1 #bh71 8,christ was once offered1 in the end of the world40 99 99 99 99 99 ,,ii4 ,and so vanishes the ,sacrifice from our altars1 all but the fruit of our lips1 giving thanks to the name of the ,lord4 ,but have we any ,altars8 ,one of your three arguments in the affirmative1 taken from ,scripture1 is that our ,lord would not have said1 8,leave there thy gift before the altar10 unless we all had altars 7p4 #dh74 ,nor in the same strain1 could you forbear to add1 would ,he have said1 8,cast not your pearls before swine10 unless we all had pearls4 ,but to proceed to your more serious proofs4 8,we have an altar0 7,heb4 xiii4 #aj7 is a strange text for you to adduce in the second place 7p4 #ig72 for it is ,s4 ,paul's illustration of the fact that ,christian hearts are 8not established with meats1 which do not profit those who have been occupied therein0 7v4 #i72 as we find in parochial experience1 when a more than ,scriptural emphasis is put upon the ,eucharistic bread and wine4 ,the ,apostle simply observes1 in the text you quote 7v4 #aj71 that the ministers of the 7,christian7 tabernacle cannot eat1 like ,jews1 of their altar2 because the body of the single ,christian sacrifice was1 ritually speaking1 wholly burnt without the camp4 ,granting1 therefore1 that we have an altar1 it is not a ,eucharistic one1 whereof we eat4 ,and this further shows that in your third ,scriptural proof 7p4 #de73 8,are not they which eat of the altar1 partakers with the altar80 7#a ,cor4 x4 #ah17 no altar but the ,jewish is meant2 and you should not suppress the beginning of the sentence1 8,behold ,israel after the flesh10 but permit the ,apostle to limit his remark to ,jews1 as distinct from ,christians1 exactly in the way he himself proposes4 ,and here you come to the end of your ,scriptural arguments for altars in church4 ,passing from ,scripture1 the belief of the ,church is not1 as you assume 7p4 #ec71 continuous in favour of our having a ritual altar4 ,the ,gentile heathens blamed the early ,christians for having no altars in their churches1 and the ,christians admitted the truth of the allegation4 7,origen1 c4 ,cels4 #h4 #ag2 ,minucius ,felix1 ,octav4 #cb2 ,arnobius1 adv4 ,gentes1 #f1 #g4 ,i borrow these references from the ,bishop of ,chester's ,patres ,apostolici47 ,the earliest meaning of 8altar0 in a ,christian sense seems derived from the ,jewish idea1 that the ,,lord took equal pleasure in the several portions of the sacrifice1 whether burnt or eaten2 and that the eaters were as much his altar1 as was the altar of burnt-offering itself4 ,hence ,polycarp 7,phil4 #d7 says the widows are an altar2 and ,ignatius1 probably in one place 7,philad4 #d71 and certainly elsewhere 7,trall4 #g71 calls the clergy1 and 7,eph4 #e7 the congregation1 the altar4 ,it was left to after ages to suggest1 in the last passage1 8the society where sacrifices are offered40 ,but before they admitted the propitiatory character of such sacrifices1 men had lost ,s4 ,paul's doctrine 7,heb4 xiii4 #aa71 that ,,jesus was a sin-offering1 wholly burned without the camp2 and they had become insensible to the incongruity of a symbolism which could imply the eating of such an offering4 ,far from blending the idea of an altar1 whether ,jewish or heathen1 with that of a ,christian table1 as you seem to assume that he did 7p4 #ed71 ,s4 ,paul was too learned a ritualist not to keep them distinct4 ,and as the point of comparison1 throughout the passage which you discuss 7#a ,cor4 x471 was not the offering1 but the eating2 as it was eating which joined ,christians to ,christ1 ,jews to their altar1 and ,gentiles to demons2 ,s4 ,paul had no need to speak of a ,christian altar4 ,a table was the symbol which he required1 and to that he carefully adhered4 ,he certainly knew of a ,christian altar1 but it was one of which neither he1 nor any other servant of the true tabernacle 7,heb4 viii4 #b2 xiii4 #aj71 had a right to eat2 and ,i cannot see how you are enabled to say 7p4 #ih71 8of course1 it is in the celebration of the ,holy ,eucharist that this altar10 on which ,jesus died 7,heb4 xiii4 #ab71 8is used1 and the sacrifice made20 after all the pains with which the ,apostle has set forth the premises which forbid your conclusion4 ,,iii4 ,but without your ,sacrifice and ,altar1 what becomes of your ,priest8 8,the priesthood10 you say 7p4 #f71 8is the chiefest means for applying to us the pardon of the ,cross40 ,in the priesthood you also find 7p4 #af7 8the appointed mode of our applying to ,christ for his intercession20 and you indicate a danger which may arise from shaking men's confidence in such opinions1 8that they would1 no doubt1 begin to fail in their allegiance to the ,church1 and be afraid longer to trust their souls to her teaching or her keeping0 7p4 #af74 ,i should recommend such adherents to be fed on very little of ,s4 ,paul1 less of our judicious ,hooker1 and no ,church history4 ,and even could they be thus dieted and kept1 ,i should be inclined to question whether they would prove worth their feed4 ,access to the ,jewish ritual would be sure to awaken their suspicions as to the meaning of a ,christian ordination4 ,for who ever heard of a real sacrificing priest of ,god being ordained by the imposition of hands8 ,on the contrary1 when the people laid hands on the ,levites' heads 7,numb4 viii4 #aj71 it meant quite a different thing from ordination4 ,melchisedec was not so ordained1 nor ,aaron1 nor any of his race1 nor our ,great ,high ,priest1 though ,he condescended to every form of the ,law for man4 ,yet laying on of hands was well used and understood1 as conveying a divinely authorized ministry in the congregation to such men as ,joshua 7,deut4 xxxiv4 #i71 8in whom was the ,spirit0 7,numb4 xxvii #ah71 and the church elders and ministers of a later age 7,acts xiv4 #bc74 ,but none of these ordained men sacrificed as priests4 ,and now1 taking up your own appeal 7p4 #dc71 8if it be true that a ,christian priesthood and 4 4 4 these sacrificial powers 4 4 4 remain1 and must remain ever in ,christ's ,church1 what words shall describe0--the error of saying with ,s4 ,paul 7,heb4 x4 #bf71 8there remaineth no more sacrifice for sin10 nothing that calls for the exercise of these sacrificial powers in the ,church4 ,but1 leaving ,s4 ,paul1 8the whole sense10 you say 7pp4 #fj1 #gg71 8and usage of the ,church from the beginning is explained and justified10 will we but see more in ,scripture than ,scripture says1 and assume the existence of the ,christian priesthood4 ,but your 8beginning0 is not the very beginning4 ,you omit the ,apostolical ,fathers again1 a generation of good men1 who never mention ,christian priests4 ,perhaps you will rather commence with a later age1 and will prefer applying your theory to mitigate such lofty flights as we find in ,s4 ,chrysostom 7,on the ,priesthood1 iii4 #b73 8,when you behold the ,lord sacrificed and prostrate1 and the ,priest standing over the sacrifice and praying1 and all stained with that precious blood1 do you then suppose you are among men1 and standing upon the earth80 ,but why attempt to explain or justify such perilous matter as this8 ,why admit its eloquent author to the privilege of developing ,s4 ,paul1 or lightening the darkness of the ,apostolical ,fathers8 ,and if not ,s4 ,chrysostom1 whom can we admit besides8 ,often do ,i wonder at the artless boldness with which our homilists quote those ,nicene ,fathers1 whose uncertain authority is just as much opposed to the ,scriptures in some places1 as it sustains them in others4 ,such variations and discrepancies must be perplexing to those who expect to find safe guidance in the early ,church4 ,you and ,i1 however1 8are persuaded that ,holy ,scripture contains sufficiently all doctrine required of necessity for eternal salvation1 through faith in ,jesus ,christ4 ,and we have determined1 by ,god's grace1 out of the said ,scriptures to instruct the people committed to our charge2 and to teach nothing1 as required of necessity to eternal salvation1 but that which we shall10 each of us1 8be persuaded may be concluded and proved by the ,scripture40 7,ordination ,vow1 ,,ii47 ,the ,established ,church of ,england knows only of the 8lawful0 priest1 whose character is evident to all men reading ,holy ,scripture and ancient authors4 ,he has been spoken of from the time of the ,apostles1 at first by the name of ,elder1 and afterwards by that of ,priest2 and1 like every other member of ,christ1 he is ,god's fellow-worker1 he has a share in ,christ's priesthood1 and he has received the ,holy ,ghost for his particular ministry4 ,you truly observe 7p4 #id71 that 8if we can discover what are the truths which have been held always1 everywhere1 and by all1 we may be certain we shall run into no serious error nor perverted interpretation of ,holy ,scripture dangerous to our souls40 ,caution1 therefore1 is requisite in handling the divine words used by our ,bishops for the ordination of our lawful clergy3 8whose sins thou dost forgive1 they are forgiven2 whose sins thou dost retain1 they are retained20--this form not having been employed always1 for we do not find our ,church using it till the twelfth century2 nor everywhere1 since it only appears as a prayer in the ,eastern churches2 nor by all1 never having been used at the ordination of some of our most eminent pastors of non-conforming churches1 who1 though not lawful ministers in our sense1 have been clearly blessed in their spiritual work4 ,we are thus reduced to interpret the form scripturally2 and we find that it has nothing in it peculiar to priests or elders1 because our ,saviour first addressed it to others1 as well as to ten of the ,apostles 7,luke xxiv4 #cc1 #cf ,john xx4 #bd71 but not to ,s4 ,thomas4 ,our ordaining ,bishop1 in repeating it1 reminds the candidate priest of his ministry of reconciliation and condemnation1 entrusted both generally to him1 as to every other member1 and likewise specially as to every other minister of the ,church4 ,but not entrusted to him as to a mediating priest1 since none such1 so far as we are told1 were present before ,christ1 when first ,he spoke the words4 ,your 8sacrifice by means of a priest0 7p4 #ec7 is unknown to ,s4 ,paul1 who says1 of ,,jesus only1 8by ,him1 therefore1 let us offer the sacrifice of praise to ,god continually0 7,heb4 xiii4 #ae74 ,and the privilege of forgiveness1 which ,s4 ,paul exercised1 he delegated1 not to the priests of the ,church of ,corinth1 but to the whole people 7#b ,cor4 ii4 #aj74 ,even the ,decretals allow that in necessity ,christian lay people may both hear confessions and absolve4 ,a layman1 too1 or a woman1 may baptize2 surely not without remission of sins1 as ,bishop ,jewell remarks4 ,you ask 7p4 #hi71 what our ,prayer-book means by 8benefit of absolution10 if there be no power to absolve vested in the priest8 ,why do you not1 in this case1 relinquish 8priest10 and adhere to the ,prayer-book expression1 8minister of ,god's ,word10 as it appears in the passage to which you refer8 ,this is not a question of power in laying on a drastic absolvo te1 but of skill in the use and application of ,god's ,word4 ,even as the ,pharisees used the word to bind heavy burdens on men1 and to unbind the fifth commandment2 or as our ,,lord used it to unbind the law of the ,sabbath and bind the law of murder2 so the ,christian minister shows his might1 like ,apollos1 in the ,scriptures4 ,nor can you bind and loose consciences with anything less tenacious than ,scripture1 accurately declared and reasonably applied4 ,all theological language1 except that of ,scripture1 breaks down under the tension of strict use4 ,take1 for instance1 your own observation 7p4 #ajg71 8the body and blood of ,christ are verily and indeed taken and received by the faithful1 that is1 by the baptized ,christian people2 for so the word is always used1 in strict theological language40 ,yet this strict language1 on which you rely1 fails whenever the baptized happen to be void of a lively faith1 in which case 8they are in no wise partakers of ,christ0 7,article ,,xxix74 ,take1 again1 your quotation of 8the brief but weighty saying of ,jerome1 ,ecclesia non est1 qu non habet ,sacerdotes0 7p4 #aaa72 which is only true when reduced to ,s4 ,peter's standard 7#a ,peter ii4 #i71 8ye are a royal priesthood10 or the 8kingdom of priests10 of the ,hebrew formula 7,ex4 xix4 #af71 exactly as interpreted by the ,septuagint4 ,in any other sense1 ,jerome's dogma is liable to endless exceptions1 whenever all the claims of the ,church come to be conscientiously weighed4 ,the 8,power of the ,keys0 is another slippery phrase1 which you introduce 7p4 #aad7 rather in the way of suggestion than of argument4 ,it means much in theological1 and little in ,scriptural language4 ,in the latter1 ,i read of the keys being given to ,s4 ,peter2 he used them1 and what he did with them afterwards ,i do not find2 but the door which he unlocked to the ,jews 7,acts ii4 #ad7 and ,gentiles 7,acts x47 has stood open ever since4 ,hickes1 the non-juring bishop of ,thetford1 was not perhaps the worse theologian for being a schismatical intruder into the diocese of ,norwich2 but to quote him page after page1 as you have done 7pp4 #ajb1 #ajc71 in your orthodox ,kensington pulpit too 7pp4 #aji1 #aaj1 #aba71 was a grand experiment upon the historical predilections of your people1 and a dubious addition to the authorities in support of your view4 ,we nowhere read in ,scripture1 though you appear to inform us that it was the fact 7pp4 #ab1 #hf71 that ,jesus appeared to the ,eleven between the resurrection and his breathing on the disciples4 ,though it is always worth while to be accurate1 ,i should be far from making a man an offender for a word1 did not your error1 though minute1 indicate a certain want of strength in the ,scriptures4 ,if the divine who said rbric for rubrc1 in the ,jerusalem ,chamber1 could not be trusted to make a copy of verses in praise of ,convocation1 far less should an inaccurate student of ,scripture venture on pulpit statements of ,church doctrine4 ,strict1 constant1 indefatigable reference to those old ,fathers1 ,matthew and ,mark1 ,peter and ,john1 ,james and ,paul1 is the only means of keeping the younger ,fathers right1 and of testing the miscellaneous coinage of terms and doctrines which have passed current from their day to ours4 ,such coinage as ,theotkos1 for instance1 which appears in the fine argument of your closing ,sermon 7p4 #adj71 never rings so truly as the words which have met and satisfied the ear of an inspired writer4 ,the term may cover good doctrine1 and it may escape the almost profane triviality of its ,latin equivalent1 ,deipara1 as well as the unreasoning coarseness of the ,english 8,mother of ,god30 but1 take it which way you will1 it is a poor ambiguous piece of ,greek1 which must mean one thing in a ,christian pulpit1 and another on ,mount ,olympus1 had ,homer condescended to introduce it there4 ,is it not refreshing to pass from the discussion into which you venture with ,calvin1 who fortunately is not alive to answer for himself1 on the causes of grace 7p4 #aah72 or1 again1 your thesis on the causes of salvation 7p4 #aec71 wherein you do not mention1 what the ,schoolmen tell us1 that most things have five kinds of causes2 and to range at large in the simplicity of the ,scriptures1 which teach us that the cause of salvation is not only ,,jesus1 ,his life1 ,his love1 ,his work1 ,his blood2 but also faith 7,eph4 ii4 #h71 hope 7,rom4 viii4 #bd71 grace 7,eph4 ii4 #e71 the bath of regeneration 7,tit4 iii4 #e71 the engrafted ,word 7,james i4 #ba71 the gospel minister 7,rom4 xi4 #ad71 and student 7#a ,tim4 #af72 and then1 the hearer 7,phil4 ii4 #ab71 his prayers 7,phil4 i4 #ai71 and penitence 7#b ,cor4 vii4 #aj72 cause heaped upon cause with creative profusion1 until we begin to see that your proposal of priestly mediation1 in the ,eucharistic way1 as another cause of salvation1 however kindly meant1 is like the offer of a church candle in broad day4 99 99 99 99 99 ,to conclude4 ,i have found fault with your ,sacrifice1 ,altar1 and ,priest2 but ,i think ,i can answer for it that you will find no fault with mine4 ,the ,christian ,sacrifice was a sin-offering1 once made eighteen centuries ago1 without the gate of ,jerusalem4 ,it has often since been remembered1 but never repeated4 ,the ,altar was of earth1 the vast sin-burdened wreck of this fallen world1 so well beloved of ,god1 which drank up the blood4 ,the ,priest is ,,jesus2 but ,he has made no sacrifice since1 nor used an earthly altar4 ,so much for the doctrine4 ,i will make you a free gift of all the poetry which attaches to the words ,sacrifice1 and ,altar1 and ,priest1 in the varied play of religious imagination and allegorical induction4 ,but we cannot build anything so serious as the way of our acceptance with ,god1 or the character of our ministry in the ,church1 upon such frail foundations as these4 ,and if we will but avoid the inconvenient confusion of sacrificial and ,eucharistic terms1 and adhere to the accurate phraseology of ,scripture1 as in a great measure our ,liturgy does1 we shall clear our thoughts1 and expedite our conclusions1 upon the important points to which you have ably directed attention4 99 99 99 99 99 8,for the priest's lips should keep knowledge1 and they should seek the law at his mouth2 for he is the messenger of the ,,lord of hosts40--,malachi ,,ii4 #g4 99 99 99 99 99 99 99 99 99 99 ,,london3 ,r4 ,,clay1 ,,son1 ,,and ,,taylor1 ,,printers4 ,footnote4 #c ,j4 ,parker ,co4 ,oxford and ,london4 #ahfg4 #hvo4 pp4 #aef4