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 CHARGE 
 
 TO THE CLERGY AND CHURCHWARDENS 
 
 DIOCESE OF SALISBURY 
 
 . AT HIS TRIENNIAL VISITATION, 
 
 IN MAY, 1867. 
 
 By WALTEE KEKE, 
 
 BISHOP OF SALISBURY. 
 
 FIFTH EDITION. 
 
 LONDON : SHEPPARD & ST. JOHN, 6, St. JBkide Strket, E.G. 
 
 MDCCCLXXXV.
 
 London : 
 
 Printed by Sheppaed & St. John, 
 
 6, St. Bride Street, E.G.
 
 TO THE 
 
 CLERGY AND THE CHURCHWARDENS 
 
 OF THE 
 
 DIOCESE OF SALISBURY, 
 THIS CHARGE 
 
 IS AFFECTIONATELY AND RESPECTFULLY 
 
 DEDICATED, 
 
 BY THEIR FAITHFUL FRIEXU AND SERVANT, 
 
 W. K. SARUM. 
 
 Palace, Salisbury : 
 May 6th, 1867.
 
 NOTICE TO THE READER. 
 
 The Fifth Edition is an exact reprint of the Fourth 
 Edition, with the exception of nine pages of introduc- 
 tory matter which were mainly of local or ephemeral 
 interest. The passages omitted were those sum- 
 marised by the Author in the headings to the sections, 
 ^^ Bishop Cotton ^^ ; '' Colonial Churches and their 
 altered relation to us " ; ^' Pastoral Letters for 
 Missions^ ^ ; ''Curates^ Augmentation Fimd'^ ; "Church 
 Education " ; " Memorial about Visitation at Wim- 
 horne.^^ 
 
 Salisbury : Ju7ie, 1885. 

 
 TABLE OE CONTENTS. 
 
 PAGE 
 
 Thoughts about — a. Those 
 
 preparing for last account. 
 
 b. Those gone to give it 7 
 
 How far the Statements in 
 
 Appendix are Tests of 3'^our 
 
 Work 8 
 
 Greneral Avowal of Inade- 
 quacy of Work ... ... 8 
 
 The Results of our Work de- 
 pendent on Principles of 
 (Truth 9 
 Difference about these Prin- 
 ciples ... ... ... 9 
 The Consideration due to 
 my Statement ... ... 10 
 To what Doctrines State- 
 ment refers ... ... 10 
 
 '^ Other Truths at root of these 11 
 The Incarnation ... ... 12 
 
 Its Purpose ... ... ... 13 
 
 Its Fulfilment 13 
 
 The Church 14 
 
 Union of Christ with His 
 Church Illustrated ... 14 
 
 K This Body both Visible and 
 H Invisible ... ... ... 16 
 
 ^m Importance of this Distinc- 
 
 ■ tion 17 
 
 ^M The Questions now raised 
 ^K about the Body were of 
 ^V old raised about the H^ad 17 
 ^ Other Doctrines in their re- 
 lation to this one ... ... 18 
 
 ' Caution 18 
 
 All Living Members of Head 
 
 hold His Offices 19 
 
 j Scripture Evidence of this 19 
 Its Fulfilment 19 
 
 PAGE 
 
 others held these Offices, 
 
 e.g., Apostles ... ... 21 
 
 Also their Successors ... 24 
 
 Scruples on this Subject ... 24 
 A priori Objections and so 
 
 Scruples met ... ... 24 
 
 Especially by the Doctrine 
 
 of the Incarnation ... 27 
 And through a Fact in 
 
 Natural Order 27 
 
 Historical Evidence of 
 
 Delegation of Functions 28 
 
 'What these Functions are 28 
 
 Priestly Functions ... ... 28 
 
 The Sacrament of Lord's 
 
 Supper a Sacrifice ... 29 
 
 The Consecration of it ... 31 
 
 The Oblation 32 
 
 The iJ.vr]ijL6iTvvoi' ... ... 33 
 
 Tlie Feast on the Sacrifice 34 
 
 The Judicial Power ... 35 
 
 Its exercise ... ... ... 35 
 
 Main Conditions of Public 
 and Private Discipline 
 
 the same ... ... ... 36 
 
 Eecapitulation ... ... 37 
 
 A Disclaimer ... ... 38 
 
 Helps to Receive the Testi- 
 mony of the Church ... 39 
 The Bishop of Exeter's 
 Witness ... ... ... 41 
 
 I might Appeal to Undi- 
 vided Church ... ... 46 
 
 Question of Honesty raised 46 
 Doctrine of Primitive Church 
 
 might be alleged as ours 47 
 Evidence of our own Formu- 
 laries, as settled in 1662 ... 48
 
 PAGE 
 
 Three Truths which help to 
 understand these Formu- 
 laries ... ... ... 48 
 
 Church Teaching about Con- 
 secration ... ... ... 49 
 
 Church Teaching about 
 Effect of Consecration ... 51 
 
 Evidence of Objective Pre- 
 sence from Catechism, &c. 51 
 
 From other Parts of the 
 Prayer Book ... ... 53 
 
 And from the Changes pro- 
 posed by Commissioners 
 of William III 55 
 
 And from the 28th Article 56 
 
 Witness to Commemorative 
 Sacrifice by Church .. 56 
 
 Witness of Church to Abso- 
 lution ... ... ... 58 
 
 This Teaching Supported 
 by great Anglican Autho- 
 rities ... ... ... 59 
 
 The Question of Honesty 
 is a Vital one ... ... 60 
 
 And concerns Negative as 
 well as Positive Doctrine 61 
 
 Ritualism ... ... ... 62 
 
 PAGE 
 
 The Question is not whether 
 there ought to beany Out- 
 ward Eeligion ... ... 63 
 
 But what is authorised ... 64 
 C onsiderations con.... ... 65 
 
 Considerations pro ... ... 67 
 
 Have these pro Statements 
 
 been fairly considered ? . . . 70 
 Remedies Proposed Insuf- 
 ficient 71 
 
 My Diocese has but little 
 
 want of such Remedies 72 
 Roman Tendencies and their 
 Cause ... ... ... 73 
 
 Position of the Church of 
 
 Rome 74 
 
 Position of the Church of 
 
 England 75 
 
 Possible Issues of the Pre- 
 sent Struggle ... ... 77 
 
 The best Issue 79 
 
 My hope that it may be 
 reached ... ... ... 82 
 
 Much depends on Laity ... 83 
 Address to Laity ... ... 83 
 
 Address to Clergy ... ... 86 
 
 Statement about Myself ... 94 
 
 APPENDIX. 
 
 The Sacrificial use of Uoi(7v 
 in the Septuagint ... 98 
 
 Canon of St. Augustine ... 101 
 
 Bishop Philpotts on Absolu- 
 tion 101 
 
 Teaching of Church Cate- 
 chism about the Sacraments 101 
 
 Change in the Declaration 
 at the end of the Com- 
 munion Service ... ... 102 
 
 Bishop Geste's Letter ... 102 
 
 Chart of Ministerial Succes- 
 sion 104 
 
 Sacrifice of Praise and 
 Thanksgiving ... ... 106 
 
 Eucharistic Teaching of the 
 Homilies ... ... ... 106 
 
 The Teaching of Church about 
 a. Confession and Absolution 107 
 h. The Real Presence ... 113 
 c. The Commemorative 
 
 Sacrifice ... ... 118 
 
 Transubstantiation... ... 121 
 
 Absolution, in what sort a 
 Sacrament ... ... 122 
 
 Outward Religion — Its ac- 
 tion on Soul 122 
 
 Eirenikons — Baxter's Esti- 
 mate of 123 
 
 Our Past Neglect Prejudices 
 our Claims ... ... 123 
 
 Erastianism ... ... ... 124 
 
 Our Formularies are not a 
 Compromise ... ... 124 
 
 Anglican Doctrine ... ... 125 
 
 Voluntary Celibacy — Bax- 
 ter's Estimate of... ... 125 
 
 The Dignity and Importance 
 of the Ministry 126 
 
 The Meaning of the Words 
 of Ordinal, " Receive the 
 Holy Ghost," &c., &c. ... 126 
 
 The Relation of Dissenters 
 to their Ministers . . . 128
 
 A CHARGE, 
 
 My Reveeend and Dear Beetheen, 
 
 I am thankful that I was permitted at this 
 morning's Celebration again to give the ^^^^^^^^ ^^^^^ 
 Bread of Life to so many of you, who had «• Those pre- 
 
 ,p '' • Ti j-\ paring for last 
 
 betore^ on one or more occasions like the account. 
 present, sought this gift of God through '■ il'^gi^^T^ 
 my ministrations. 
 
 It has been His will to permit us still to retain our 
 places in His Kingdom on earth, and He has so willed 
 it, we believe, in mercy to us, and because He has still 
 work for us to do in His strength. 
 
 Some, however, who were three years ago guests 
 with us at our Lord's Table, as our fellow labourers in 
 His vineyard, are no longer with us in the flesh. 
 
 This cannot but be on some accounts a matter of 
 sorrow to us ; but yet our hope about them is, that as 
 we have been left here in mercy, they have been taken 
 in like mercy, and that, their appointed duties having 
 been done, their works have followed them to receive 
 the approval of their God and Saviour. 
 
 These, my Brethren, are two thoughts, which, it 
 seems to me, must be uppermost in our minds when we 
 meet at a Visitation . 
 
 The very object of your being cited to meet me 
 here to-day is to render an account of your work, and, 
 if need be, to have questions decided for or against 
 you concerning it. 
 
 And it is to give an account that our Brethren have 
 been taken from us. They have gone to appear before 
 the Just and the Holy One ; and by their very absence 
 they remind us all that we have to follow them, and to
 
 take our place in tlieir company at the great day of 
 judgment. God grant that our reunion to them may 
 be not in despair, but in joy and gladness. 
 
 Jjc jjc :fC ^ ^ >)< 
 
 The Statements which I have told you will be found 
 
 How far the ^^ *^^^ Appendix* to this Charge, are of 
 
 statements in courso to some extcut tests of the efficiency 
 
 tests of your with which siuce my last Visitation you 
 
 ^°'^^' have discharged your duties "as fellow 
 
 workers with God." 
 
 But these results only witness to some of your 
 ministrations, and there are many other parts of your 
 work which my enquiries cannot reach, and of which 
 therefore your answers can give no evidence; and 
 there are still others which must be secret to every 
 one but God Himself, and which He alone can weigh 
 in the balances of a discerning and just judgment. 
 You have, I am sure, already anticipated that I am 
 referring to your confessions, prayers, intercessions, 
 giving of thanks, study of God^s Word, your prepara- 
 tions for the discharge of your functions, your 
 endeavours to carry into all your ministrations the 
 sympathy and authority of Jesus Christ, as minister- 
 ing in His name, your strivings to release that sinner 
 from the bonds of his sins, to give strength to that 
 'weak believer, to win the gainsayer to be a defender 
 of the faith, to pour the balm of the Gospel into the 
 wounds of that sorrowful doubting heart. 
 
 But although I can have taken no account of these 
 , and such like things, I may, I am sure, say 
 
 General avowal' , •,i,i pit ip 
 
 of inadequacy to you With the lull approval 01 your con- 
 ofwork. sciences, first, that even these admitted 
 results carry with them the avowal that you might 
 have done more for God and His people than you have 
 done; and, secondly, that the other results, which are 
 unknown to me, hold still fuller proofs that in many 
 
 * These Statements, being of merely Diocesan interest, are 
 not })i-inted in the Appendix in this Edition.
 
 9 
 
 things — in, for example, word and doctrine and prayer, 
 you have all been guilty of manifold and grievous 
 shortcomings. 
 
 In such a general avowal of guiltiness before God 
 you are all, I repeat it, agreed, and in this confession 
 I take my part with you ; and it is in the belief that we 
 are now thus met in the presence of God with a spirit 
 of such self-humiliation that I go on to speak of other 
 matters, which some of you have in your answers 
 alleged as the causes of the inadequacy of these results 
 of your ministrations. 
 
 The work which has been committed to us, and its 
 issues, are indeed bound up in the counsels The results of 
 
 . ' „ ^ . , -^ . . , p our work 
 
 and grace oi God ^vith great prmciples or dependent on 
 truth, and so without doubt our work has ^Truth!'' ° 
 been marred, if from any cause we have used as in- 
 struments for our work other than these principles. 
 About this, again, there can be no difference of 
 opinion. 
 
 Would that I could say the same about the question 
 what these principles are ! But the fact Difference 
 that I cannot do so, only makes it the more Principles. 
 important that I should, for your sake and my own, 
 speak to you very explicitly on this subject ; and this 
 I am about to do, and that with the prayer of David, 
 '' Lead me forth in Thy Truth, and learn me.'^* 
 
 To you, my Brethren, I would further give the 
 assurance that I have prepared this Statement with 
 the thought ever before my mind, that whilst the Truth 
 is one, there is more than one side to it — that, owing 
 to the limitation of the powers of our mental vision, 
 it is difficult to see all sides of it at once — that 
 circumstances often help to attract, perhaps unduly, 
 to one side more than to the other sides these limited 
 powers — that many difficulties arise fi^om misappre- 
 hension — and that such misapprehension may often 
 be traced back to a godly jealousy for some portion of 
 * Ps. XXV. 5.
 
 10 
 
 Truth seemingly slighted, and to a faulty over-hahmcing 
 the claims of another portion. 
 
 And of you, and for myself, I ask that calm, equit- 
 
 The oonsidera- ^^1^; thoughtful, patient, dutlf ul, charitable 
 
 tion due to my consideration of my Statement, whether it 
 
 statement, j. .-, -. . ^ . • f i f , 
 
 tails or succeeds m approving itseli to your 
 judgments, which every Christian man owes to his 
 brother, and which obligation includes most surely 
 those who stand to one another in the relation in 
 which you, whether Clergy or Laity, stand to me as 
 your Bishop. 
 
 If I confined myself to matters, in which late events 
 i^octrinesto have Seemed to give me a kind oi personal 
 ment refers, interest, I should Only speak of one Doctrine. 
 But I purpose doing more than this. Other Doctrines 
 are at this moment subjects of very special controversy, 
 and I consider it is my bounden duty to speak to you 
 as plainly about them, as about the one to which I have 
 alluded, namely, the Doctrine of Absolution. 
 
 These Doctrines are a part of that entire Eevelation, 
 which God has been pleased to make to us about the 
 Sacrament of the Lord^s Supper. They embrace our 
 functions as His members. Who is the Intercessor of 
 the Church — and the charge which He has committed 
 to His Church about binding and loosing — forgiving 
 and retaining sins — or, as is commonly said, the Power 
 of the Keys. 
 
 For the sake of greater clearness I will at once explain 
 to you in the fewest words what are these Doctrines to 
 which I thus refer. 
 
 The Doctrines are these — 
 
 (1.) That certain men have had entrusted to them by 
 G-QD '' as fellow workers with Him,^' some supernatural 
 Powers and Prerogatives. 
 
 (2.) That, for example, God has been pleased to give 
 to them, as His ministers, the power of so blessing 
 oblations of bread and wine, as to make them the
 
 II 
 
 cliannels of conveying to the soul, for its strengthening 
 and refreshing, the Body and Blood of Christ. 
 
 (3.) That as Christ, our ascended Lord, is now ever 
 pleading His one sacrifice, so these ministers of Christ, 
 as His representatives, plead on earth that which He 
 pleads in Heaven. 
 
 (4.) That GrOD, "Who alone can forgive sins, has dele- 
 gated to these same His ministers the power and autho- 
 rity of ministering to those fitted to receive it, the 
 pardon of their sins, or to express the same thing in 
 very well-known words,* '^ Almighty GrOD, the Father 
 of our Lord Jesus Christ, hath given power, and com- 
 mandment to His ministers, to declare and pronounce 
 to His people, being penitent, the Absolution and 
 Remission of their sins.^' 
 
 Such, my Brethren, are the Doctrines which have of 
 late been so much controverted, and if I have thought 
 it right for the sake of clearness, and so due both to 
 you and myself, to make this statement of them, in the 
 baldest and most naked way, I am not content to leave 
 it thus, and you must bear with me whilst I present 
 these truths to you in their fuller proportions, and 
 support them by their proper authorities, and remind 
 you of other Truths in which those, now so questioned, 
 are rooted. 
 
 These Truths relate to the Church of Christ, and to 
 Him Whose Body she is, and no hypothesis other Truths at 
 of Di\dne grace in the sacraments or of any root of these. 
 particular prerogatives of the Clergy, can receive a fair 
 and candid consideration, till the mind is well instructed 
 in the revelation which God has been pleased to make 
 of the mysterious relations in which Christ and the 
 Church stand to one another. 
 
 Were I speaking to those only whose professional 
 
 studies make them necessarily very familiar with 
 
 these truths, I should probably leave out much of what 
 
 I am about to say — but I am, indirectly at least, 
 
 * Morning and Evening Prayer.
 
 12 
 
 addressing all over whom God has been pleased to 
 place me, the Laity as well as the Clergy, those who 
 have not been summoned to attend this Court as well 
 as those who have — and the truth, in the presence of 
 which I would place and keep you during my address, 
 and from which every appeal I may make to your minds 
 and hearts will draw its power, is the marvellous 
 mystery of the Incarnation of the Son of God. 
 
 Very few words will suffice to place you in that pre- 
 Theincarna- sonce.* S. Johu tells US that "in the be- 
 tion. ginning" — at that most distant point of time 
 when the f oundations^ not of this lower universe, but of 
 that higher heaven were laid, whose denizens " sang to- 
 gether and shouted for joy,^' when they witnessed the 
 creation in after ages of our heavens and earth, the Word 
 of God " was '' — not was made — but was, " was with 
 God'^ — " the brightness of God^s glory" — and so coeval 
 and coexisting with that glory — the glory " which He 
 had with God before the world was." And S. John 
 also tells us that this Being — the Word — thus consub- 
 stantial, coeternal, coequal with the Father, " was made 
 Flesh," or, in other words, that the Divine Nature 
 became incarnate by the Incarnation of the Eternal 
 Son. He the Son of God, by the operation of the Holy 
 Ghost, " took man's nature, in the womb of the Blessed 
 Virgin, of her substance ; so that two whole and 
 perfect Natures, that is to say, the Godhead and Man- 
 hood, were joined together in one Person, never to 
 be divided, whereof is one Christ, very God and very 
 Man."t 
 
 Well, then, indeed may S. Paul have exclaimed, 
 when he was expounding this truth, which he had him- 
 self grasped with a strong faith, ^' Great is the mystery 
 of godliness." In his case he was witnessing to his 
 felt communion with the Incarnate One, with Him 
 
 * See a most remarkable volume of Sermons by the Eev. 
 W. J. Edge on the Second Adam, 
 f Art. ii.
 
 13 
 
 '^ Who is perfect God, and perfect Man, of a reasonable 
 soul and human flesli subsisting." 
 
 God grant that this may be the case with ourselves. 
 
 But there was a purpose in this. The Incarnation 
 was the beginning, so to speak, of the bridal 
 union between the divine and human natures. ^ P"^pose. 
 It was ordained, it was effected, that men, through the 
 Incarnate Son, might become " partakers of the 
 Divine Nature.'' 
 
 And to this end He, Who was made Flesh, to under- 
 take the office of a Mediator, became in the f^^^^ ^, 
 discharge of the functions of that office, a 
 Prophet, a Priest, a King. 
 
 Thus, when we tell of His Sermon on the Mount, of 
 His Parables, of His foretelling the destruction of 
 Jerusalem, of His teaching, and guarding by His Spirit 
 the truth and purity of Doctrine, we confess Him to be 
 our Prophet. 
 
 And when we witness to His death on the Cross, and 
 acknowledge the tenderness of the mercy of Almighty 
 God our Heavenly Father, in gi\ang His Son to ^' make 
 there (by His one oblation of Himself once offered) a 
 full, perfect, and sufficient sacrifice, oblation, and satis- 
 faction for the sins of the whole world," we confess Him 
 to be a Priest. 
 
 We do the same when we herald forth the tidings 
 that He consecrated bread and wine to impart to us 
 Himself so sacrificed. We do the same, or rather we 
 expound another statement of the Doctrine of His 
 Priesthood, viz., that in S. Paul's words '' He is a Priest 
 for ever," that " He abideth a Priest continually," and 
 that "it is of necessity that this Man must have some- 
 what also to offer," when we bid you to look with the 
 eye of faith within the veil, and to behold there the 
 Saviour pleading His one Sacrifice. 
 
 And when we keep the Feasts of Easter and Ascen- 
 sion, and Whitsuntide, we are celebrating the announce- 
 ment which He made in rising from the dead, in
 
 14 
 
 ascending into Heaven^ in sending down the Spirit of 
 grace, in forming His Church to make, to receive, and 
 govern His converts, that He is King of kings and Lord 
 of lords, and that, as the GrOD-Man He is ruling His 
 Church with the power and wisdom of God. 
 
 When, then, I am speaking of the Prophetical, 
 Priestly and Regal offices of the Mediator, I am 
 describing not only what He was during His earthly 
 life, but what He is now at the right hand of Cod, not 
 subject to any limits of time and space, and what He is 
 doing here on earth by His Spirit, the Spirit of Truth, 
 Whom the Father sent, in answer to the prayer of 
 the Eternal Son, ^'^ to abide" with His Church "for 
 ever/'* 
 
 Before our Lord left this world He had formed a 
 visible society, the members of which were 
 
 The Churcli 
 
 bound together by the external bond of pro- 
 fession; but the whole state and condition of this society 
 was to be altered and bettered by His leaving them. It 
 was to receive a benefit, which the hitherto visible body 
 and blood of the Son of Man could not confer, namely, 
 the benefit of an union of its members with Him and 
 with one another. The expediency (to use His own 
 word) of His departure from His Church arose from 
 this, that He would come again in the Person of the 
 Holy Chost — His Spirit — and give His disciples His 
 life, and by this gift of His life make them, as I have 
 just said, one with Him, and one with one another, and 
 enable them to express their relation to Him, the fruitful 
 vine, and the rich olive tree, in the fruits of a pure faith 
 and loving obedience. 
 
 This relation of the Mediator to His Church is. 
 Union of Christ ^^^^^^^ ^7 Brethren, a great mystery ; but 
 with His Church CoD has been pleased, in consideration of 
 the weakness of our powers to understand 
 what is the nature of such an union, to represent it to 
 us in Holy Scripture in sundry and different ways. 
 * S. John xiv. 16.
 
 15 
 
 Thus, for example, he speaks of a Kingdom; and 
 again, of a Bride, in loving whom He loves Himself, 
 and whom He has gifted with the dowry of means of 
 grace, and supernatural powers and prerogatives. 
 
 But the image which perhaps sets before us most 
 vividly the details of this union is the one given to us so 
 specially by S. Paul, in that chapter where he explains 
 with great fulness the principle, which he thus sum- 
 marises — ^^ As the body is one and has many members, 
 and all the members of that one body being many, a.re 
 one body, so also is Christ." 
 
 In this passage the great Apostle teaches us that when 
 we contemplate a body — its complex organisation, the 
 number of its members, their different functions, their 
 harmonious working, their subordination to, and 
 dependence on one centre principle, their being 
 organs, that is, of one invisible, directing, controlling 
 soul, we have before us an earthly and material 
 counterpart of the Kingdom of the Saviour. 
 
 In other words, when we speak of the body of Christ, 
 we mean an organism consisting of many members, each 
 of whom has some one vital function to discharge, while 
 the co-operation of all is needful for the comeliness and 
 the usefulness of the whole. In this body of Christ the 
 meanest is helpful to the noblest ; the noblest has a 
 service for the meanest ; all alike owe their health, or 
 recovery of health, to their not being separated from the 
 rest ; and by the due discharge of their appointed 
 functions, as organs of the one whole, are to work out 
 the fulfilment of God's gracious purpose, as known to 
 and declared by S. Paul, when the body will be so 
 edified, and shall so evidence its being ^' the fulness of 
 Him that filleth all in all,''* that all its members 
 shall have come " in the unity of the faith, and of 
 the knowledge of the Son of God, unto a perfect man, 
 unto the measure of the stature of the fulness of 
 Christ." 
 
 * Eph. i. 23, iv. 13.
 
 16 
 
 My next point is tliat this body is both a visible and 
 This body both ^^ invisible body. When we speak of the 
 
 visible and Churcli of Christy we are speaking of that 
 City of GoD_, the new Jerusalem, which is 
 invisible, and so which faith alone can discern. Her 
 Head, the Lord Jesus Christ, is invisible. The Holy 
 Ghost, the Divine Person Whose descent at Pentecost 
 was a restoration of Christ's presence to His bereaved 
 Church, is an invisibly present Person. Although the 
 fruits of His blessed presence strike the eye and the 
 ear. He works in His Kingdom, He calls us. He sanc- 
 tifies us, by a continuous unseen agency, even as He is 
 Himself of necessity invisible. " The powers of the 
 world to come,'' which have been entrusted to this body 
 for the use and edification of its members, are invisible. 
 The assembly of the spirits of the just, which have 
 been sanctified and made perfect through these powers, 
 is itself invisible. The living members of this body, 
 who are still amongst us, whose hearts are the dwelling 
 place of the Holy Grhost, are not to be distinguished 
 from others by the eye of man. They are "the Lord's 
 secret ones," and as such are invisible. 
 
 S. Paul's illustration will remind us that it is with 
 the Church, as with man. Character, intellect, moral 
 earnestness — these things we do not see in our fellow 
 men; we only witness their effects. The largest and 
 highest side of human life — the Soul, is invisible. Still 
 man is on another side visible : he is not a phantom ; 
 he has a real material body, by which he enters into 
 the world of sense, and becomes visible. 
 
 And so it is with the Church of Christ. That com- 
 pany of men who have been grafted into the Holy Body, 
 and who remain in connection with it, and who give 
 tokens more or less distinct that the Holy Spirit is 
 training them to enter in due season into the invisible 
 assembly of the Church triumphant, is a visible com- 
 pany. And indeed the whole Church, the field with its 
 tares as yet unconsumed, the net with its bad fish not yet
 
 17 
 
 cast away, forms one visible polity, or kingdom, wliicli 
 bears, as Cbrist predicted, traces of imperfection and 
 failure, while yet it witnesses to the reality and en- 
 durance of His Empire in the world. The Ministers, 
 the Sacraments, the Word, the ordinances, and godly 
 usages of this body are all visible. They appeal to our 
 senses, and our ears and eyes and hands recognise 
 them, as they guide us through this world to the 
 entrance of the Yalley of the Shadow of Death. 
 
 We may, therefore, in speaking of this body, repre- 
 sent it with sufficient accuracy as visible on importance of 
 this side — invisible on that; and I purposely ^^^^ distinction, 
 insist on this from being satisfied that many of our 
 difficulties, many of our supposed differences, arise from 
 either belie^ang that there are two bodies, instead of the 
 one body of Christ, or else from forgetting that this one 
 body, which is in the truest sense invisible, has a 
 visible manifestation of itself in this world — acts upon 
 all whom Christ, its Head, has redeemed, through a 
 visible ministry, and visible means of grace. 
 
 And I would confirm what I have thus said about the 
 Church, by reminding you further that the ^^^ questions 
 questions of recent centuries, which have now raised 
 beenraisedrespectingtheChurch,are parallel^ were of oS^' 
 to those which in earlier ages were discussed, ^the^Head"*" 
 and ruled, in regard of her Incarnate Head. 
 
 The Ebionites, looking solely to what is external, 
 taught that Christ was only man. The Nestorians, sepa- 
 rating that which is internal from what is external, tried 
 to persuade men that Christ was two distinct Persons, 
 the Son of God, and the Son of the Virgin, only out- 
 wardly joined together. The Eutychians, from not dis- 
 tinguishing that in Our Lord, which met the senses, 
 from that which was superhuman, confounded the two 
 natures, and were guilty of the heresy which was con- 
 demned by the Fathers at Chalcedon. 
 
 A merely human polity — two polities, one Divine and 
 one human — a polity in which the human element is 
 
 c
 
 18 
 
 forgotten; these heresies stand in contrast with the 
 true historical counterpart of the Incarnation, a society 
 in which there is the perfectly Divine and the per- 
 fectly human^ for ever united^ but not confused ; the 
 Son of Mary tarrying amongst men, yet in the truth 
 of His higher nature the Everlasting Son of the 
 Father. 
 
 I have now, my Brethren, fulfilled, as far as my time 
 permits me to do to-day, my purpose of placing you in 
 the presence of the Incarnate Saviour, in His presence 
 as the Head of a body, and so in the presence of the 
 Doctrine of the Church ; and, as I said I had a special 
 intention in doing so, I will go on to advise you what I 
 believe is the truth with regard to those other Doctrines, 
 to which the consideration of this one is, it seems to 
 me, a necessary introduction. 
 
 The question which naturally arises after such a 
 ^ , , statement as I have iust made, is this, What 
 
 in their relation are the prerogatives of the members of that 
 to this one. i^^^y which is the New Jerusalem, in which 
 Jesus Christ is dwelling by His Spirit, Who is the Lord 
 and the Giver of Life ? 
 
 And, first, one word of caution to you, and of pro- 
 tection to myself. I have reminded you that 
 Christ is filling the ofiices of Prophet, Priest, 
 and King. In His discharge of the functions of these 
 offices He is alone, unapproachable. He alone teaches, 
 — Healone intercedes — He alone rules. And whatever 
 I say about the teaching, or the interceding, or the 
 ruling of others, ought not, I protest, to be so perverted 
 as to be exposed to the charge of intruding upon or 
 interfering in the slightest degree with the prerogatives 
 of that Prophet, that Priest, that King, Who is the one 
 and alone Mediator between God and man. 
 
 At the same time, I would also warn you not to think 
 to give due honour to the Lord by depriving His mem- 
 bers of any honour which He may be pleased to confer 
 on them, as His instruments, but rather, whilst grate-
 
 19 
 
 fully acknowledging His marvellous condescension in 
 putting sucli honour on the children of men^ as to be 
 in any sense "fellow-workers with Him/^ to strain every 
 power of mind and heart to realise His claims^ Who is 
 the Almighty God^ as well as the Son of Man. 
 
 Having said this^ I am not afraid of asserting that all 
 His living members — all who are partakers au living 
 of His fulness, and so of His Spirit, the i^lS^i^"^^^ J^jg 
 Spirit of Life, all who bear the fruits of their offices. 
 engrafting into Him, the Vine and Olive Tree, in deeds 
 of faith and love — do in some way, bestowed by Him, 
 share the three offices whicb by right appertain to Christ 
 Himself alone ; and give in themselves the true inter- 
 pretation of those words of the Holy Ghost, Christ 
 " has made us kings and priests unto God and His 
 Father,^' and " ye have an unction from the Holy One, 
 and ye know all things." 
 
 My Brethren, these accounts of the Prophetical, 
 Priestly, and Regal characters of the subjects scripture evi- 
 of the kingdom of the Incarnation are, I ^^^^^ °* *^^^- 
 repeat it, parts of Holy Scripture ; and you know Who 
 has said " The Scripture cannot be broken." 
 
 And here I would apply this general Truth to this 
 particular case. The Holy Ghost, Who spoke 
 of Christians as Prophets, Priests, and Kings, "^^ ^ ^^^^' 
 did sotoexpress definite, pre-ordainedrelations in which 
 'the Members of Christ were to stand to Him their God, 
 and has provided that there should be a discharge of 
 the functions which His words have thus attached to 
 the condition of Christians, and so a fulfilment in the 
 actual life of true Christians of the account which He 
 has inspired men to give of them. 
 
 And thus, if we look at the Church of Christ as a 
 great educational institution, and such it really is, 
 every one who is a member of it has received, when 
 admitted into the body, obligations to educate and train 
 all whom He can, to seek Him Who is the Way, the 
 Truth, and the Life, and by the confession of the Lord
 
 20 
 
 Jesus both with his lips and with his deeds^ to tell 
 out to all whom he would thus educate that He, the 
 G-OD Man, is the one Prophet, the one Priest, the one 
 King. 
 
 It is then in these obligations that we read the 
 meaning of the dignity to which all Christians are 
 called of being Prophets of the Lord. 
 
 Or, again, when we meet with such an account of 
 Christians as that given by S. Peter, where he speaks 
 of believers " as a spiritual House, an Holy Priest- 
 hood,'' and tells them that " thej are a chosen genera- 
 tion, a royal priesthood, a holy nation, a peculiar 
 people," we dare not empty these words of the Holy 
 Grhost of that definite meaning which the Church has 
 ever given to them. 
 
 No — we testify that all Christians are, as the Jews 
 were of old, ^^ a kingdom of Priests," and are charged 
 with the high privilege of making that offering which 
 S. Paul calls 'Hhe reasonable service," and enjoy the 
 special prerogative of uniting their prayers, their inter- 
 cessions, and their giving of thanks, and their self 
 oblation, with the priestly acts which He " Who is a 
 Priest for ever " is now discharging as our High Priest 
 and Sacrifice before the throne of God. 
 
 When the Christian says " Through Jesus Christ 
 our Lord," he is, in his own case, as a member of the 
 Christian Priesthood, giving proof of the truth of the 
 saying " The Scripture cannot be broken." 
 
 So, too, when the Christian child seeks from his 
 father his blessing, he is recognising the great verity, 
 that there rests upon his parent a shadow of Christ's 
 sacerdotal majesty, and the father, remembering that 
 some such prerogative has been ever attached to the 
 relation in which a parent stands to his child, and 
 believing that it is a remnant of that image in which 
 man was created, and a foreshadowing of man's more 
 than restoration to his first state by his re-creation in 
 the second Adam, gives his child the boon he seeks, in
 
 I 
 
 21 
 
 the lull assurance that the high functions which he, 
 as a father, is privileged to exercise on earth, will be 
 conhrmed and sanctioned in Heaven; and that in laying 
 on his hands to bless his child, he is acting as an 
 ordained steward of the Lord to dispense to that child 
 the riches of His goodness. 
 
 But perhaps there is no act of the Christian, which 
 more clearly expounds the fact, and gives the true 
 meaning of his vocation and ordination to the Priest- 
 hood of the Lord, than the ancient custom, still 
 existing in some churches, of the people and the Priest 
 making confession to one another, and receiving from 
 one another, under the precatory form, the blessing of 
 absolution. 
 
 And this Priesthood of all Believers is moreover a 
 Royal one. This further ^^honour have all his saints.'^ 
 They are those for whom a crown of righteousness and 
 a crown of glory have been prepared ; and the victory 
 and the dominion which they are ever gaining over the 
 powers of darkness, by the power and Spirit of Him 
 Who is King of Kings, and which is shewn in their lives 
 and tempers and whole conversation, exemplifies again 
 the truth of the saying, " The Scripture cannot be 
 broken." 
 
 Whilst, however, I would have you entirely, and 
 without any reserve, accept and insist upon 
 that interpretation of the words of Holy these offices, 
 Scripture, which gives the most distinct and '•^■' ^p°^^^^«- 
 definite meaning to its witness with regard to the Pro- 
 phetical, Priestly, and Eoyal functions and preroga- 
 tives of all Christians, I would also urge upon you the 
 same motive of godly fear with regard to other parts 
 of God's revelation. 
 
 The Christian Church is in part, and as a matter of 
 historical fact, the continuation and development of 
 the Jewish Church. 
 
 If the Epistle to the Galatians teaches us that in 
 the letter the ordinances of Judaism were done away
 
 22 
 
 by being fulfilled in Clirist, the Epistle to the Hebrews 
 suggests that they were still " shadows of good things 
 to come/' 
 
 And the fact that the shadows — the types — the 
 symbols have been taken up and transmuted into sub- 
 stance, and sure means, and instruments, and channels 
 of the grace of the Holy Spirit, does not contradict, 
 but only expound this statement. 
 
 I remind you of this, because it has as a precedent 
 a very material bearing upon the next Truth, which I 
 am about to place before 3^ou. 
 
 This Truth is, that there is another way besides the 
 one I have just stated, in which our Lord is repre- 
 presented in the functions of His three offices by His 
 Church on earth, and in which other way His all- 
 sufficient ministrations do, by their infinite merit and 
 value, make real and effectual the ministrations of 
 men. 
 
 The reason why all Christians have the prerogatives, 
 of which I was just now speaking, is this. They are 
 parts of that Body which is " Christ's fulness. '^ They 
 have been placed by the Holy Ghost in real relations 
 to Him, who is Prophet, Priest, and King, and as 
 being one with Him, they have been anointed with 
 the unction of the Holy One to prophesy, to sacrifice, 
 to rule. 
 
 But, as in the case of Israel, this Body of Christ has 
 certain definite members through whom, as through 
 organs, the Head of the Body discharges specially His 
 functions, and through whom also the other members 
 are represented. 
 
 Whilst I recognise with all the frankness, caused by 
 the fear of "breaking the Scripture,^' the Prophetical, 
 Sacerdotal, and Pegal functions of all believers, I 
 maintain, under the sanction of the same fear of not 
 faithfully exhibiting the truth of Scripture, that there 
 were those in the first days of the Grospel Kingdom 
 who had received in a very special, and peculiar way 
 
 1
 
 23 
 
 from the one Propliet — the one Priest — the one 
 King — special powers of teaching, sacrificing and 
 ruling. 
 
 S. Paul helps to place this Truth in distinct relief, 
 when, in writing to the Corinthians, he says that the 
 Body of which our Lord is the Head, and which He 
 calls " Christ," is organised like the body of man, and 
 that as the human body has distinct members and 
 senses, so the spiritual body has its different instru- 
 ments, by which the Divine Spirit, which is its life, 
 and its central power, puts forth that Life and executes 
 His will — and that the well-being of the whole body 
 depends on the healthy actings of every part of this 
 mysterious organism. 
 
 It is the whole body which possesses those vital 
 principles which reach out to, and come in contact 
 with things external to the body ; but it is through 
 particular organs by which these vital principles thus 
 act, and it is through the healthy functions of such 
 organs, that the whole body receives from the Griver of 
 all good the increase of its own life and power. 
 
 And, before S. Paul, our blessed Lord had told His 
 Apostles that they would have the highest rank in His 
 kingdom, and would, for its well-being, be invested 
 with royal and sacerdotal dignity and honour. ^' I 
 appoint unto you (are our Lord's words to His 
 Apostles), a kingdom, as my Father has appointed 
 unto me, that ye may eat and drink at my table in my 
 kingdom, and sit on thrones judging the twelve tribes 
 of Israel ; '' those tribes. He meant, which consisted 
 both of the old stock of Israel, and also of the Gentile 
 boughs, which were to be engrafted into that ancient 
 stock. 
 
 But this use of men as '' fellow workers with God,'^ 
 as instruments for applying to men the blessings 
 attached to the Prophetical, Priestly, and Eegal 
 functions of the GoD-Man, was not confined to the 
 Apostles.
 
 24 
 
 The Powers committed to the Apostles were tran^- 
 
 Aiso their Hiitfced by the Apostles, in the name and 
 
 Successors, place of their Lord, to other men, and the 
 manner in which this was done, was by taking up 
 into the system of the Christian Church a well-known 
 rite of the Jewish Church. 
 
 In that Church any ordained transference, such as 
 the substitution of the victim for the offerer, had been 
 always made by the laying on of hands, and the Apostles 
 ordained their successors by the same outward means. 
 
 In making this statement I do not forget that, as I 
 Scruples on have already admitted, it is very possible to 
 this subject, arouse a feeling of godly jealousy, lest a 
 claim should be made for man, which is inconsistent 
 with the prerogatives of the one Mediator — lest the 
 investing man with any powers derived from, and 
 representing the Prophetical, Sacerdotal, and Regal 
 offices of Jesus Christ should be an encroachment on 
 forbidden ground. 
 
 Of course the true way to meet and remove such a 
 scruple is to appeal to God's Word, and to use as a 
 trustworthy exponent of it, the history of the Primitive 
 Church. 
 
 We can hardly err, my Brethren, in guiding our 
 estimate of the true meaning, and drift of Scripture by 
 the verdict of that early Christendom which did, in 
 fact, tacitly or expressly decide what was the area, and 
 authority of the Canon of Scripture ; and for a proof of 
 this I may refer to Mr. Westcott's admirable "History 
 of the Canon of the New Testament." 
 
 But such an appeal to recorded facts is often denied 
 a fair and candid hearing through the preoccupation 
 of the mind and heart of the man to whom it is addressed 
 by a priori objections. 
 
 It is, therefore, well to know what these objections 
 A priori ohjec- are, and then to anticipate the allegation 
 scTOpie?mlt. ^^ them, and provide answers to them. 
 This I will now do.
 
 f 
 
 25 
 
 For example — One objection which has been raised 
 to the claims I have made for the Ministry of the 
 Church is that the existence of so privileged an agency 
 is inconsistent with the position of our Lord as the one 
 Mediator. 
 
 But the force of such an objection is greatly weak- 
 ened (to say the least of it) by the fact that the 
 Apostles are allowed to have exercised these very 
 prerogatives, and that they whose claims are thus not 
 disputed^ were themselves but men like those who 
 came after them. 
 
 Another objection to these claims rests on a distinc- 
 tion of a different kind between the Apostles and those 
 who have since them been called to the Ministry of the 
 Church. It is said that the former had the power of 
 working miracles, and that the latter have not had it. 
 But three answers may be given to this objection. 
 
 (1.) Whether any post-Apostolic miracles are or are 
 not bond- fide miracles is a question of fact upon which 
 my limits do not allow me to enter. But this at least 
 I will say, that Scripture nowhere contains any the 
 slightest intimation, that the power of working miracles 
 would cease with the lifetime of the Apostles of Christ. 
 And if this be the case, the assumption that the suc- 
 cessors of the Apostles do not possess such a power, 
 lacks all Scriptural authority. 
 
 If miracles are not worked among us, this would be 
 sufficiently accounted for now no less than eighteen 
 centuries ago, by a want of faith in the one invisible 
 Miracle-worker. 
 
 (2.) Or, if we admit the premiss, namely, that the 
 power of working miracles has been withdrawn, we may 
 still fairly deny that the withholding of such a gift in- 
 volves any conclusion about the discharge of the ordi- 
 nary functions of the Ministry, and we may justify the 
 not placing the two powers in the same category, by 
 urging that miracles were clearly an exceptional as 
 distinct from an ordinary power of the Apostolate it-
 
 26 
 
 self ; and that thus in any preordained change in the 
 trust committed to the ministers of Christ the ordinary 
 powers might have been exempted from the change 
 made in the exceptional ones. 
 
 (3.) The third answer to the objection is that it 
 proves too much. They who would set aside the high 
 claims of the Christian Ministry to represent the one 
 Prophet, Priest, and King, and with this view allege 
 that the same fiat of God's will, by which the power 
 to work miracles was withdrawn, included the with- 
 drawal of those other prerogatives, should remember 
 that such a conclusion would equally involve the 
 powers of preaching the Grospel; that it was when our 
 Lord commissioned the Eleven 'Ho go into all the 
 world and preach the Gospel to every creature,'' that 
 He declared that signs should accompany and so 
 warrant such teaching, and that the casting out devils, 
 and speaking with new tongues, and laying hands on 
 the sick for their recovery, should evidence His bless- 
 ing on their ministration of His word. 
 
 Nor can the scruple about these alleged pre- 
 rogatives of the Clergy, as successors of the Apostles, 
 find for itself a securer footing in another distinction* 
 which certainly exists, and on which great stress has 
 been laid, between the Apostles and those who now 
 minister in the Church. 
 
 This distinction is the greater conformity of the 
 Apostles to our Lord, and so their higher claims upon 
 the minds and hearts of those to whom they ministered. 
 
 But you cannot make from it premises out of which 
 you can draw the conclusion you require, or rather out 
 of which you will not be forced to draw the contradic- 
 tory one ; for such greater nearness of the Apostles to 
 their Lord would only increase the risk (if any) of con- 
 founding their prerogatives with the prerogatives of 
 Him Who is God. 
 
 * See Revision of Book of Common Prayer, by J. C. Fisher, 
 M.A., 2nd Edit. p. 56.
 
 27 
 
 Tlie fact is that if we recognise the justice of this 
 scruple, about which I am speaking, we must allow 
 that it reaches to the prerogatives of the Apostolate ; 
 and such an admission ought at once to prove that, 
 however natural and excusable it may be, it is not 
 rooted and grounded in the truth. 
 
 Or rather I would crush it at once, by reminding 
 you that this principle so questioned is not 
 only enshrined in the whole ministry of the by the ' 
 Church, but is held and enforced in the ^incarnation!^ 
 doctrine which expounds the greatest of all 
 mysteries, the Incarnation of the Son of God, and the 
 delegation to Him as the GoD-Man, from the Father, of 
 the autocratic powers and prerogatives of the God-head. 
 
 Nor am I obliged to look to the supernatural order 
 only for a precedent, but can find one in ^^^^ ^^^^^^^^ ^ 
 the natural order which may well disturb fact in natural 
 and displace any such a priori difiiculties. 
 
 He Who is the alone Author and Creator of all things 
 does not by separate acts of creation give being and 
 life to those creatures, which are to be brought forth, 
 but employs His living creatures thus to give effect to 
 His will and pleasure, and as His agents to be the 
 means of communicating life. Or^ as has been well 
 said, " The universal power of reproduction and in- 
 crease is but the energy of the Creator's hand work- 
 ing through creature instruments."* And thus he 
 who would escape from scruples and difficultes cannot 
 do a wiser thing than to seek wisdom from the study 
 of the mysteries which are placed around him, and 
 some of which envelope his very being. 
 
 As to the objection to the Priestly Commission 
 which is drawn from the danger of its abuse, I would 
 only observe that the intention of the delegation is the 
 carrying forward towards its ultimate end that eternal 
 purpose of our God, to which He gave effect in the 
 economy of the Incarnation. 
 
 * Rev. W. J. Edge, Sermons on Second Adam, p. 22.
 
 28 
 
 The ministry was ordained as a lielp to tlie joy of 
 believers, and if, through man's pride and selfishness, 
 it becomes a tyranny, all that is proved by this terrible 
 contravention of His mind Whose commission it claims 
 to have, is that, like everything else in this world, even 
 the very Word of God, it is in its use subject to cor- 
 ruption. 
 
 The trust has not the less been created and com- 
 mitted to man, because they who have been called to 
 its duties and privileges have, at particular times and 
 places, disregarded its objects, and abused it to their 
 own evil purposes. 
 
 But, even if such a priori objections could not be so 
 . satisfactorily answered, as I am persuaded 
 Evideuce of they cau be, they still could not disturb the 
 ^Fimctions!^ historical evidence on which such claims 
 mainly rest. It is certain that there has 
 been from the first such a ministry with delegated 
 powers. The Pastoral Epistles alone furnish a suffi- 
 cient evidence as to the mind of the Apostolic Age. 
 From the first the GoD-Man has had in His Body, the 
 Church, certain opyava, instrumental agents, and He 
 has used this organism to apply to the minds and 
 hearts of His redeemed people those medicines and 
 healing balms of the Gospel which are His as the one 
 and only Mediator between God and man. 
 
 And what are the precise functions which the records 
 What these of the life and conscience and intellect of 
 Functions are. the Church witucss havo been the in- 
 heritance of the ministry of the Gospel ? 
 
 These functions relate to the ministration of the 
 Word and Sacraments, and are the functions of the 
 representatives of the one Prophet, the one Priest, 
 the one King. 
 
 Now, with regard to those instruments which our 
 
 Priestly Lord employs to discharge in His place 
 
 Functions, jjjg prophetical and regal functions, I do 
 
 not purpose saying anything, but shall at once pro-
 
 29 
 
 ceed to define what is tlie relation in wliicli the Clergy 
 stand as tlie Ministers of Christ to Him^ Who is the 
 one Priest^ and to exemplify their fnlfilment of this 
 relation in their ministrations at the celebration of the 
 Sacrament of the Lord's Supper, and in their deal- 
 ings with sinners : and in doing so I shall make no 
 claim for them, as I have said before, except such as 
 the conscience and intellect of the Church have ever 
 recognised as the expression of GtOd's mind concern- 
 ing them. 
 
 I say this emphatically with regard to their rights 
 and dignities at the celebration of the Sacrament of 
 the Lord's Supper, whether we are viewing that 
 Sacrament as a Sacrifice or a Feast. 
 
 I speak of that Sacrament as a Sacrifice. When we 
 use this word with regard to our blessed The Sacrament 
 Lord we are using a word with which every °|upper^ 
 one who knows the Old Testament is very a sacrifice. 
 familiar. 
 
 There we find that G-qd was pleased to direct cer- 
 tain acts of offering, or of presenting an oblation. 
 
 The creatures offered might be different ; it might be 
 such an offering as Melchizedek made, namely, '^^ bread 
 and wine," or what was prescribed by the Law, whether 
 fine flour, and bread or cakes of unleavened bread, 
 mingled with oil, or sheep, or oxen. 
 
 But if the creatures offered might be different, there 
 was one thing which must be the same in every sacrifice, 
 and that is the state of the mind and heart of him who 
 made the oblation, whatever it was. Every one who 
 offered must sacrifice to GrOD his will, his best affections, 
 his being, every power he had of reverent adoring 
 worship and thanksgiving. 
 
 And this account of sacrifice holds the sacrifice of our 
 blessed Lord, and suggests to us when it began and 
 how it was perfected, and is now continued. 
 
 When He gave His person at His Incarnation for the
 
 30 
 
 salvation of men, He was making His one oblation of 
 Himself. 
 
 And so when He signified, in the breaking of bread 
 and pouring out tlie wine at the last supper, His entire 
 surrender of Himself to His Father's pleasure. He was, 
 as the great High Priest, offering Himself, with the 
 consent of His whole inward being, for the sins of men. 
 
 And so, when His agony and bloody sweat, and the 
 sufferings of His bitter cross were " finished,'' He was 
 not only '' the Lamb slain from the foundation of the 
 world," but the Priest Who sacrificed it. 
 
 And so too, when after His resurrection He had re- 
 turned to His former glory. He still continued to present 
 before the Mercy Seat, in His own glorified but once 
 crucified body, that perfect sacrifice which He once 
 offered on the Cross. Having as the great Antitype, to 
 Whom the action of the Levitical Priest, not less than 
 the sacrifice of the legal victim, pointed, offered Himself 
 as the victim. He appeared in the presence of GrOD for 
 us, and thus fulfilled that other typical function of the 
 Priest, namely, His sprinkling the blood within the 
 Holy of Holies. 
 
 And thus it is, my Brethren, that if you now look 
 within the veil of the Sanctuary, you may discern there 
 with the eye and the ear of faith, our Lord's perpetual 
 Ministrations, that unbroken commemoration of His 
 finished work, the power of which endures for ever- 
 more. 
 
 Moreover, as our Lord by this commemoration of His 
 one sacrifice, which was perfected on the Cross, exercises 
 His functions as the great High Priest of His Church, 
 and through such functions, such sacrificial actions, 
 such intercessory pleadings, applies the fruits of that 
 one Sacrifice to believers separately, so too they who, in 
 obedience to His charge, " Do this in remembrance of 
 me,"* ever commemorate His Death and Sacrifice in 
 
 * Xloi^iv in Alexandrian Greek and p^C^lv in Honieinc- Greek 
 often mean to sacrifice. See Appendix, p. 98. 
 
 I
 
 31 
 
 the breaking of bread, do thus act as Priests_, and 
 exhibit in their celebrations of the Eucharist, for the 
 glory of GrOD and the good of the redeemed, their 
 delegation to the duties, and the dignities, and the 
 ministrations, of the Priesthood of Jesus Christ. 
 
 But on this last point I must enter into more exact 
 and detailed particulars. I would state, m}^ Brethren, 
 and justify everything said or done in the transaction of 
 this tremendous mystery, by us the Clergy, in the Name 
 of the Lord. 
 
 When we are about thus, in obedience to our Lord's 
 command, to break bread in remembrance of The Consecra- 
 Him, we take of the fruits of the earth, the *^'°^ °^ '^• 
 elements of bread and wine, and oifer some small por- 
 tion of these elements to our Cod in acknowledgment 
 that He is Lord over all, and that all which man enjoys 
 is by right His, Who is the Author and Giver of them 
 all. 
 
 We then consecrate this oblation of bread and wine. 
 As our Lord's representatives, and so in the Person of 
 Christ putting forth some of His delegated powers, and 
 by His own words, we bless the elements, or rather He 
 blesses them through us. 
 
 Through such blessing the oblation becomes a Sacra- 
 ment, and as such has not only an outward, but an 
 inward part. 
 
 The outward part, the bread and wine, remains in its 
 appearance, form, and essence, or substance, what it 
 was before the act of consecration, but still by consecra- 
 tion it has been made the veil and channel of an 
 ineffable mystery. 
 
 The inward part is That which Our Blessed Lord 
 took from the Blessed Virgin — which He offered to 
 G-oD as an atoning sacrifice on the Cross — which the 
 Almighty Father has glorified, has, that is, endowed, 
 " not with the actual properties, but with the super- 
 natural gifts, graces, and eff'ects of Godhead," and out 
 of which wells forth every blessing of the New Covenant.
 
 32 
 
 Tlie inward part of the Sacrament of the Lord's 
 Supper is Christ's precious Body and Bloody and so, by 
 virtue of the Hypostatic Union, Christ Himself. 
 
 But here observe, my Brethren, a distinction which 
 I must make. This inward part of the Sacrament, this 
 presence of the Body and Blood of Christ, and of Christ 
 Himself, is not after the manner or laws of a body, 
 according to which ordinary laws our Lord's Body is in 
 Heaven only ; but is a supernatural, heavenly, invisible, 
 incomprehensible, and spiritual presence. 
 
 It is, in fact, the presence (to use the language of 
 one of our Homilies), not of a carnal, but of a ghostly 
 substance ; or to state the doctrine in the language of 
 S. Augustine, whose triple distinction is necessarily so 
 familiar to every catechumen of the Church, it is the 
 presence not merely of the virtus, but of the Res Sacra- 
 menti. It is " the body and blood of Christ." 
 
 Such, my Brethren, is the effect of Christ's conse- 
 cration of the elements through the action of His 
 ministers. The gifts receive an inward part, even the 
 presence of the " Res Sacramenti," the body and blood 
 of Christ. 
 
 And here I would say that unless the consecration 
 prayer be admitted to have this its historical force, as 
 the central feature of the Eucharistic Service — as the 
 sacramental action which is introductory of Our Lord's 
 most gracious gift, it must be pronounced a senseless 
 unreality, which darkens the most solemn act of the 
 human soul in its communion with God. 
 
 But this consecration of the gifts stands in closest 
 relation to another great function. 
 
 That sacrificial action, which is the counterpart of 
 Christ's perpetual pleading and presentation . 
 
 of His Body and Blood in our behalf, is con- 
 summated when the bread and wine are made the 
 Sacrament of the Lord's Body and Blood. In this the 
 Eastern and the Western Church are agreed. 
 
 And it is this special action which gives its true inter-
 
 33 
 
 pretation to tlie rovro iroielre eU ttjv ifjurjv avdjivrjcnv,'^ 
 and tliis in two ways — it is a giving a memorial witness 
 to man, and it is, in accordance witli other ordained 
 memorial acts, an using of a fjuvrnjuoavvov in pleading 
 
 witll GrOD. 
 
 In the Holy Communion men and angels have set 
 before them a vivid representation of Christ's death 
 upon the Cross, and so the remembrance of Him, now 
 invisible, is quickened and sustained by the Holy Spirit 
 through the senses to which such an imaget of Our 
 Lord's death is presented. 
 
 But our Lord's words hold more than this. The 
 words are most remarkable ones. The original words, 
 of which "Do this" is the translation, mean in 
 Alexandrian Greek "sacrifice this," and the other word 
 avd/jLV7](TL<; is also a sacrificial word, and signifies the 
 offering of a /jLvy/juoavvov. 
 
 Now it is easy to understand how the offering a 
 The fjbvrjijboavvov may be usef q1 to man, but it 
 fivT)ix6(rvvov. (Joes not at first sight seem to have any 
 place in our worship of GrOD. 
 
 And yet it is true that God condescends to place 
 Himself even in this respect on the level with man. 
 
 The testimony of the Word of God is most distinct 
 on this matter. 
 
 Thus the rainbow was not only a sign to man of 
 God's covenant of mercy with Noah, but it was his 
 fjbVTJiJbocrvvov according to His own Revelation, when 
 He said " I will look upon it [the bow], that I may 
 remember the everlasting covenant between God, and 
 every living creature of all flesh that is upon the 
 earth."! 
 
 Thus, again, circumcision was the sign and token of 
 the covenant with Abraham, and the blood of sacri- 
 fice was the great instrument of the Mosaic covenant, 
 the sign not only to man but also to God, the remem- 
 
 * S. Luke xxii. 19. f Heb. x. 1. + Gen. ix. 16. 
 
 D
 
 84 
 
 brance of its benefits^ and obligations to both parties 
 of the covenant. 
 
 And with such a revelation of God's condescension 
 towards His people, surely instead of our being sur- 
 prised at being told that God is willing to be reminded 
 of what His Son has done for us men and for our 
 salvation, it should seem to us to be only according 
 to the analogy of faith that our Lord should in His own 
 Person ever present the Sacrifice — that which was once 
 for all offered up to God as a Sacrifice for ever, and 
 that His representatives here on earth should also 
 plead,* in a way appointed by Himself, that same 
 Sacrifice, which the Great Mediator evermore pleadeth 
 in Heaven. 
 
 But our Lord had also other purposes in instituting 
 
 The Feast on ^ud Ordaining this Sacrament. He pro- 
 
 the Sacrifice, yided in it for His disciples that heavenly 
 
 food, by which alone they could do His work, and 
 
 attain the ends of His entire surrender of His will to 
 
 God, and of His Death upon the Cross. 
 
 As in that ancient typical rite of the Jewish Church, 
 the ordinance of the Passover, there was both a sacrifice 
 and a feast on the sacrifice, so in the Christian Church 
 there is an ordinance in which both these typical parts 
 of the Jewish Passover are fulfilled. 
 
 Christians keep a feast where they strengthen and 
 refresh their souls on that which is presented to God, 
 in commemoration of His Son's atoning work, namely, 
 the Res Sacramenti, the precious Body and precious 
 Blood, whereby we are made one with Christ, and 
 Christ with us. 
 
 And thus the man who has been commissioned by 
 the one Priest to be a ^'fellow-worker with Him,'' not 
 only pleads on earth what His Saviour is pleading in 
 heaven, but also, by Christ's Ordinance committed to 
 
 * The word used, I am told, in S. Wales to designate the 
 second order of the Ministry is offeiriad, i.e., an offerer.
 
 35 
 
 him^ provides for brother men " a banquet of most 
 heavenly food/' 
 
 But it has been further ordained that the guests at 
 that banquet must be clothed in marriage r^j^g 
 garments, and that no one but he whose J^^^iciai Power. 
 soul reaches out the hand of faith can assimilate such 
 food; or, rather, that every one else will to his own 
 infinite loss, and the dishonour of his GrOD, " be guilty 
 of the Body and Blood of the Lord /' and the same 
 men who are commissioned to provide the supper are 
 entrusted with the charge of excluding those who are 
 not clothed in that " white raiment, which is the 
 righteousness of the Saints.'' 
 
 It is for this very purpose that our Lord has com- 
 mitted to these stewards of His mysteries those judicial 
 functions, which are often described as the Power of 
 the Keys. 
 
 '^ The mean whereby the Body of Christ is received 
 and eaten in the Supper is faith," that faith which con- 
 fesses Christ, that faith which so permeates the whole 
 spiritual being of the Christian, that you may see in 
 the mirror of his life and conversation the very like- 
 ness of his Lord ; and it is one of the official duties 
 of the Priesthood of the Church to admit or to exclude 
 those who receive the invitation to come to that 
 heavenly feast. They are, for example, the instru- 
 ments of the Lord, for giving effect to that warnino- 
 which reaches throughout all time, " If thou bringest 
 thy gift to the altar, and there rememberest that thy 
 brother hath aught against thee, leave there thy gift 
 before the altar, go and first be reconciled to thy 
 brother, and then come and offer thy gift." 
 
 The ways by which these Ministers of Christ thus 
 guard the sacred treasure committed to 
 their charge, and train souls to be par- *^ ®^^'^'=^=^- 
 takers of these riches of Cod's goodness, are various, 
 but the power which is thus exercised is the same. 
 
 Our Lord had in some of His parables, as for
 
 36 
 
 example in those of tlie Wheat and the Tares, the 
 Wise and the Foolish Virgins, the Vine and its Un- 
 fruitful Branches, and the Net which caught bad as 
 well as good fish, foreshadowed the mixture of evil 
 and good in the Church. 
 
 But though His words were soon partially fulfilled, 
 there is no question that there were fewer difiiculties 
 in the early days of the Church in exercising- discipline 
 than there were afterwards, when the lines became less 
 distinct which separated the Church and the world. 
 
 And in those early days the dealing of Christ^s 
 Ministers with sinners was more public. 
 
 But afterwards, when faith became enfeebled by 
 closer contact with the world, the rules about public 
 disci|3line became relaxed, and out of consideration for 
 sinners, and to remove stumbling blocks in the way of 
 their turning to God, the Clergy were allowed to 
 exercise those same powers by which they had minis- 
 tered the public discipline of the Church, in private. 
 Main conditions The main conditions, however, under 
 private'disci- which they acted in this matter for their 
 piinethe same. Lord woro the samc. 
 
 Thus they were to take care that persons to whom 
 they ministered did not confound their delegated 
 powers with the autocratic powers of Him Who alone 
 could absolve from sin, namely, God ; and so they 
 were bound to testify with S. Ambrose, ''Munus 
 Spiritus Sancti est ofiicium Sacerdotis : jus autem 
 Spiritus Sancti in solvendis, ligandisque criminibus 
 est. Omnia dedit Christus discipulis suis ; sed nulla 
 in his hominis potestas est, ubi divini muneris gratia 
 viget.^'* 
 
 Next they were to bear witness with all possible dis- 
 tinctness that none but the truly penitent benefited by 
 this ministration, and that to make this condition the 
 more distinct they were to apply tests to the minds 
 and hearts of those who professed to be penitent, and 
 . * S. Ambrose de Poenitentia, capp. 2, 8.
 
 37 
 
 so to act as upriglit, well-inf ormed_, responsible judges 
 in tliis matter^ always bearing in mind that " Clavis 
 potestatis nihil operatur sine clave scientice.^'^ 
 
 Next tliey were to proclaim tliat tlie same conditions 
 attached to the bindings, as to the loosings of the 
 Church, that God would only ratify those sentences, 
 and confirm those exercises of delegated power, which 
 approved themselves to His all- seeing, all-merciful, 
 all-just judgment. 
 
 And lastly, in those days when the fact of such 
 delegation by our Lord to others of powers, which 
 were His as the one Priest and King, was not ques- 
 tioned, the application to individual cases of these 
 spiritual benefits — these relaxations of the bonds of 
 Satan — was generally associated with prayer, and so 
 was made in either the declaratory, or the precatory, 
 or the optative form. 
 
 Such, my Brethren, is, I believe, the doctrine of 
 Christ about the Priestly powers of the 
 Apostles and those whom they sent forth, 
 even as they themselves had been sent forth by the 
 Lord. 
 
 I assert that the Apostles, and those who have re- 
 ceived the commission from them, have ministrations 
 entrusted to them, through which the bread and wine 
 become at Holy Communion the Body and Blood of 
 Christ, and the Church presents before the Throne of 
 G-race that which is present, viz., Christ's Body and 
 Blood in the Sacrament, and by such offering pleads 
 with Christ and through Christ with the Father : or in 
 other words gives in her highest act of worship, and 
 praise, and adoration, expression to the full meaning 
 of those words, with which we ever close our prayers, 
 whether supplications for ourselves or intercessions 
 for others, ^^ through Jesus Christ our Lord.'' 
 
 I also maintain that the Apostles, and they who have 
 come after them through their appointment, have power 
 * Theophihis Anglicaiius, capp. xiii. xiv.
 
 38 
 
 entrusted to them to make sinners partakers of the 
 mercies of God in Clirist, and that they use this 
 power in ministering the Word of GoD^ and the two 
 Sacraments^ and by loosing them in the ordinance of 
 absokition from the bonds by which they have been 
 held. 
 
 But I also set against these claims^ and to counteract 
 . ^. , . all mistakes about them, thouafh I am almost 
 
 A. JJiscltVirnGr. ^ 
 
 ' ashamed of doing so^ the most emphatic dis- 
 claimer of justifying any plea which can possibly inter- 
 fere with the autocratic power of God ; and I entreat 
 you all, so as to guard you against making or receiving 
 any rash charges, to remember that the instrumentality 
 of man, which God has been pleased to take up into 
 and to employ in the supernatural order, had been 
 already consecrated in the operations of the natural 
 order, and that if the fear of abuse is to empty God's 
 words of their literal and historical meaning, the same 
 caution must close the mouth of every preacher of the 
 Gospel, lest he should be found at the great day to have 
 incurred in his soul the awful guilt of placing any 
 natural or supernatural gifts, which have been vouch- 
 safed to him, in the balance against the inspirations and 
 the persuasions of the one Teacher, the Holy Ghost. 
 
 But I shall not content myself with only making this 
 protest against misrepresentation. 
 
 There are times for speaking and times for silence, 
 times to pass by attacks on, and derogations of the 
 truth, and times to be outspoken in its defence. 
 
 In my opinion the time has come, at any rate in this 
 Diocese, for the latter course, and I bave without any 
 mental reservation, God knoweth, acted upon this con- 
 viction. 
 
 Thus in giving effect to it I have borne my testimony 
 that you, my Reverend Brethren, who have been ordained 
 by the Holy Ghost, through the instrumentality of men, 
 to the Priesthood of the Church, and have received 
 Divine mission and grace to discharge the functions of
 
 39 
 
 the office, and to do tlie work of a Priest in tlie House 
 of God, which is His Church, have been commissioned 
 to dispense the Word of GtOD — to celebrate the Eucha- 
 ristic feast and sacrifice, and "to loose by his authority 
 the bands of wickedness, and to let the oppressed go 
 free." 
 
 I have recalled to j^our minds that the effect of your 
 blessing the elements is that there becomes a real pre- 
 sence of the Lord's Body and Blood in the Sacrament, 
 and I have also reminded you that (as is most natural) 
 you are to call to the remembrance of your GrOD, even 
 as your Saviour is doing in Heaven, by pleading His 
 precious Body and Blood, the New Covenant which 
 He has made with man. 
 
 Nor do I now say, " as is most natural," unadvisedly, 
 for it seems to me that every one who is enabled to 
 receive the doctrine held in the Apostolical* and literal 
 meaning of our Lord's own words, " This is my Body, 
 this is my Blood,'' will almost instinctively pass on to 
 unite himself to the intercessory, mediatorial action of 
 our Lord, as the one Priest in Heaven — and that 
 nothing less than a direct authoritative prohibition can 
 set him free fi'om the constraint of this instinctive claim 
 upon his faith. 
 
 That his faith has had its trials and difficulties 
 before this last claim is made upon it, I of course admit 
 most fully. 
 
 And yet how much GrOD has provided by way of pre- 
 paring the mind and heart to receive all 
 such doctrine, and so to accept the clear theTestimouy 
 testimony of the undivided Church ! ^^ '^' ^^'''''^• 
 
 I will mention some of the facts I here specially 
 allude to. 
 
 I claim for you a Divine mission from our Lord Jesus 
 
 Christ through His Apostles and their successors, and 
 
 when I do so, I remember that the Jewish Priesthood 
 
 illustrated the principle contained in those words of the 
 
 * See Appendix, Note II., p. 101.
 
 40 
 
 great Apostle, " No man taketh this honour unto him- 
 self but he that was called of God^ as was Aaron/'* and 
 I am helped by this fact to receive the doctrine, as the 
 true exposition of Holy Scripture, that your ministry, 
 as it far " exceeds in glory'' that which went before it, 
 being not '' the ministration of condemnation but of 
 righteousness,"t cannot have a less definite authority 
 marked upon it by an unbroken succession J than that 
 which was merely its " shadow/' § 
 
 When I speak to you as Priests as well as Pastors, 
 I recognise in the Christian Church the old Church, 
 raised by the Incarnation and its fruits to a far nobler 
 condition, and all its prerogatives and duties, now 
 entrusted by the Spirit of GrOD to a new succession of 
 ministers — and I see evidence of this recognised con- 
 nexion between the old Dispensation and the new in 
 the continuance II of the Apostles in the Temple after 
 our Lord's Ascension, and so partaking, during that 
 transitional period, of its sacrificial worship, and also in 
 their not hastening to assume the name, by which the 
 ministers of GrOD under the Jewish dispensation were 
 designated, till the destruction of the city and the 
 Temple testified that the Christian Priesthood was sub- 
 stituted for the Jewish. 
 
 Nor will you doubt, my Reverend Brethren, that it was 
 soon admitted that such a substitution had taken place, 
 when I recall to your minds that Eusebius^ reports, on 
 the authority of Polycrates, that John, the beloved 
 disciple, assumed, as Bishop of Ephesus, the mitre 
 plate which distinguished the Aaronic** Priesthood, and 
 that Epiphanius tells us that James, as Bishop of 
 Jerusalem, did the same. 
 
 You will find, also, in expounding to your people the 
 Doctrine of Christ about His Sacraments, that GrOD 
 
 * Hebrews v. 4. f 2 Cor. iii. 9. % See Appendix, pp. 104, 105. 
 
 § Heb. X. 1. II S. Luke xxiv. 53 ; Acts ii. 46, v. 42. 
 
 ^ Eusebiiis v. 24, and Yalesius' notes. 
 
 ** Exod. xxix. 6 ; Lev. viii. 9.
 
 41 
 
 haSj in tlie riches of His goodness, provided you very- 
 great iielp to take out of the way of your people^s faitli 
 a very special stumbling block. 
 
 That stumbling block is the doubt how matter can be 
 used for a spiritual purpose. 
 
 But you may remove that doubt by reminding them 
 that matter has been united with the Godhead in the 
 Person of Our Lord Jesus Christ, and that, since it was 
 thus consecrated, it has become no unfit instrument for 
 communicating spiritual blessings. 
 
 And not only so, but when you have thus stimulated 
 their minds to realise somewhat of the mystery of the 
 great doctrine they implicitly confess, you may further 
 place them within the sight of that miracle of healing, 
 when the eyes of the blind man were opened with clay 
 and spittle, or rather by the Almighty hand of the Son 
 of God, through the instrumentality of part of His 
 creation ; and then you ma}' confidently hope that your 
 brethren will not close the doors of their minds and 
 hearts against your teaching on this subject. 
 
 And should you require more aid in this Ministration, 
 I can at once supply you with it. 
 
 Model your own address to them on the words of one 
 of our greatest divines, whom God some 
 years ago called to the very front of the of Exeter's 
 great struggles for His Truth, and has still '^*'''''- 
 spared to His Church j or rather borrow the very 
 words, without the minutest alteration, of that great 
 Bishop, the Bishop of Exeter, and let him in his old 
 age still teach your flock the truth as it is in Jesus 
 Christ. Say to them, in his words of a glowing faith,* 
 '' In the Eucharist, as a sacrament, we eat our ran- 
 som, as S. Augustine says — we receive spiritually ^the 
 Body of our Lord Jesus Christ which was given for 
 us,' '^His Blood which was shed for us;' in the same 
 Eucharist as a sacrifice, we, in representation, plead 
 the one great sacrifice which our great High Priest 
 * Bishop [Philpotts] of Exeter's Pastoral Letter, 1861, p. 55.
 
 42 
 
 continually presenteth for us in heaveu. In heaven 
 He presenteth ever before the Father^ in Person, 
 Himself, mediating with the Father, as our Inter- 
 cessor ; on earth He invisibly sanctifies what is 
 offered, and makes the earthly elements, which we 
 offer, to be sacramentally and ineffably — but not in 
 a carnal way — His Body and Blood. For although 
 once for all offered, that Sacrifice, be it remembered, 
 is ever living and continuous — made to be continuous 
 by the resurrection of our Lord. Accordingly, S. 
 John tells us in E,ev. v. 6 — 12, that he ^ beheld, and lo, 
 in the midst of the throne stood a Lamb as it had 
 been slain,' and to Him is continually addressed the 
 triumphant song of the heavenly host, ' Worthy is the 
 Lamb that was slain to receive power, and riches, and 
 wisdom, and strength, and honour, and glory, and 
 blessing.' To Him His Church on earth, in the 
 Eucharistic service, in like manner, continually cries 
 ^ Lord God, Lamb of God, Son of the Father, that 
 takest away the sins of the world ' — not that tookest 
 away, but still takest — ' Agnus Dei, qui tollis peccata 
 mundi.* As then the sacrifice is continuous, its pro- 
 pitiatory virtue is continuous, and the fulness of the 
 propitiation is pleaded for the whole Church whereso- 
 ever the commemoration of it is exhibited in the Holy 
 Eucharist." 
 
 With regard to the other great doctrine, viz., that 
 which expounds the ministerial powers of the Priest- 
 hood of Jesus Christ in retaining or remitting sins, I 
 would here add, first, that I have not forgotten that it 
 is one that stirs up great opposition ; and, secondly, 
 that the very persons who object to its formal state- 
 ment and claims, do often really accept it and act 
 upon it, and that they do so because it contemplates 
 and meets states of heart which are common to us all. 
 
 Some who oppose it, do so on the grounds of the 
 great abuses which have arisen in connexion with it, 
 especially when absolution is given in the indicative
 
 43 
 
 forin_, and is a judicial act. But I would again remind 
 all such tliat if they allow to abuse the power of annul- 
 ling any ordinance of GoD^ I know not what they will 
 retain, certainly not the two Sacraments, certainly not 
 public or private ministrations of the Word of God, 
 certainly not an open Bible. 
 
 And to all who set themselves against it, I would 
 further submit that the real question is of the employ- 
 ment by God of men, as instruments in binding and 
 loosing, and not of the mode in which they execute 
 their duties, and so make prayer the accompaniment of 
 their functions — that the act 7n,iist be a judicial one, to 
 avoid the guilt of sacrilege either in him who seeks the 
 gift or in him who professes to minister it in the name 
 of the Lord — yea, that if there is no special exercise of 
 power or authority in the execution of this function, 
 whether in the declarative, or in the precatory, or the 
 optative, or in the indicative form, it is a function, to 
 use again words of the Bishop of Exeter, " within the 
 competence of every Christian."* 
 
 Others, who are scandalized by the claim made for 
 private discipline, admit that the Church has the power 
 of discipline, and can punish sinners ; but only, they 
 add, in this world ^Hhat their souls may be saved in the 
 day of the Lord.'^ But surely this is making a dis- 
 tinction without a difference. 
 
 Exclusion from the Church is a binding of the man ; 
 or (to use the words of S. Paul about his own act) it 
 is " a delivering the man unto Satan. "t And the 
 mistake may be traced up to an erroneous conception 
 of what that body is, from which the man is thus 
 excluded ; and it has been, in part, to protest against 
 this error that I have said so much to you to-day about 
 the Church. 
 
 As long as a man thinks of the Church as a mere 
 human association — a club, so to speak, of followers 
 of a departed master — I understand how easily he 
 * See Appendix, Note III., p. 101. f 1 Tim. i. 20.
 
 44 
 
 can strip exclusion from it of mucli of its awful and 
 mysterious consequences ; but wlien lie gains a more 
 exact knowledge of its beings and defines^ in his own 
 innermost and truest thoughts^ the Church on earth 
 to be the antechamber, so to speak, of the Heavenly 
 Court, the visible fragment of that Body, the rest of 
 which is invisible, I am confident that the admission 
 of public discipline will carry with it over all objec- 
 tions the principles of private discipline, and constrain 
 him, who may hitherto have objected to the principle 
 as well as to the practice of private discipline, to jus- 
 tify both the principle and its application under some 
 possible circumstances. 
 
 I distinguish here, you will observe, between the 
 principle and the practice of private confession and 
 absolution, because I entirely believe that the ques- 
 tion is really one of changeable discipline, and that 
 the Church, whilst fully recognising the principle, 
 may be guided by the Spirit of Truth, to restrain, 
 owing to peculiar circumstances, the practice within 
 the narrowest limits. 
 
 I will say no more on this point here, as I shall be 
 forced in the course of my argument to return to it. 
 
 But I stated that many persons who controverted 
 the Doctrine did, in fact, believe and act upon it, and 
 that they did so because this ordinance rests upon the 
 facts of our common nature. 
 
 One of the wants of our common nature is expressed 
 by the demand made by every heart for an object of 
 trust and confidence, and the ministrations of sympathy. 
 
 Every heart feels that its secret is a heavy burden, 
 and thankfully hears S. Paul's injunction to other 
 hearts " Bear ye one another's burdens." 
 
 Every heart, also, whether in sorrow or in joy, wishes 
 to have other sharers of its state. There is ^^ a silver 
 link and a silken tie " which binds heart to heart and 
 mind to mind, and this is the bond of human sympathy. 
 
 Another want of our common nature is, that of
 
 45 
 
 some help to guide us and direct us in our endeavours 
 to restrain tliat power of concupiscence, which is 
 alluded to in those words of the poet — 
 
 " Video meliora proboque, 
 Deteriora sequor." 
 
 And it was the counsel of Seneca* (with a view to 
 this) to seek in this struggle the aid of one whose life 
 confirms his doctrine, who not only tells you what you 
 must do, but himself does the same. 
 
 Now, in this ordinance our blessed Lord has pro- 
 vided an answer to these demands. He has taken up 
 into the kingdom of the Incarnation the very neces- 
 sities of His creatures in the kingdom of nature, and 
 given an answer to their demand for confidence, sym- 
 pathy, and direction, in the very way in which His 
 needy members require. 
 
 And having done so, His Holy Spirit, guiding men 
 into truth, leads them to seek and accept the gift 
 which the Saviour offers them. 
 
 But of these, who thus seem to accept the guidance 
 of the Holy Spirit, some do so with this most remark- 
 able reservation. 
 
 We will go, these objectors of whom I am speaking 
 would seem to say, to our brother men, and seek of 
 them those gifts which are Thine alone, Lord, to 
 give, but we will not carry into their presence the 
 thought that they, whose ministrations we desire, are 
 but Thine organs. 
 
 Strange it is, and yet most true, that if you divest 
 confession and absolution of that their specific character, 
 which seems to me to secure the honour of God, and to 
 protect His sole prerogatives "both from the assumption 
 of His creatures, and from their f orgetfulness that they 
 are but His instruments, you will not uncommonly find 
 amongst all religionists, whether within or without the 
 pale of the Church, the enforcement and observance of 
 this ordinance of our holy religion. 
 * Seneca, Ep. 52.
 
 46 
 
 And here I miglit next not only assure you, but pro- 
 
 • ht ,duce evidence that my assertion is correct, 
 to Undivided that I havc, in what I have said about our 
 
 Church. Lord's Incarnation, His Church, His Clergy, 
 and some of their functions, repeated the teaching of 
 the undivided Church. 
 
 But I shall not quote at length my authorities ; first, 
 because they have been so often set before us of late by 
 our present theologians ; and, secondly, because I wish 
 to employ the time during which I may hope to engage 
 your attention, in placing before you other considerations 
 in support of what I have said. 
 
 In an address I lately received, sixty-four of my 
 Question of Clergy reminded me that '' it is the bounden 
 honesty raised, (j^^ty, before GrOD and man, of every Clergy- 
 man who holds doctrines condemned by our Church, to 
 cease to minister in a Church in which he cannot 
 minister with fidelity to her principles.'^ 
 
 Now, the assertion of such a principle of conduct, 
 about which I should have thought all of us are so 
 entirely agreed as to make it almost a truism, would 
 seem to hold an insinuation that some of us are dis- 
 honest enough consciously to contradict the teaching of 
 our Church, and yet for some motive or other to hold 
 offices in it. 
 
 I feel sure that they who signed the address did not 
 intend to lay such things to the charge of myself, or any 
 of my Brethren, but I think their words certainly seem 
 to bear this construction ; and as I am thankful to 
 believe that, if there is one thing more hateful to an 
 Englishman than another, it is dishonesty, you must 
 excuse my being, both for others and for myself, some- 
 what sensitive about the right meaning of the words I 
 have quoted to you from that address. 
 
 I will, therefore, take this opportunity of declaring 
 that I do not agree with the advice lately given to the 
 members of a Scotch University by a philosopher,* 
 
 * Address to the University of S. Andrew's, by J. S. Mill, 
 M.P., p. 8-k
 
 47 
 
 about tlie limits of an honest interpretation of tlie 
 articles and confessions of tlieir Communion, and that I 
 trust that what I am about to say to you will justify my 
 disclaimer of any wish thus to narrow and contract the 
 claims of my conscience. 
 
 My purpose then, now, is to vindicate for such 
 doctrine as I have been expounding to you doctrine of 
 the authority of our own branch of the Primitive 
 Catholic Church. Before, however, I enter be^auegedls 
 upon what may be considered the more °^^^* 
 special evidence of this authority, I would remind you 
 that the fact that such teaching is the teaching of the 
 ancient Fathers of the undivided Church has ever been 
 considered by our theologians as a sure testimony to the 
 orthodoxy of such teaching — a proof that it is the very 
 doctrine of the Church of England. 
 
 Thus it was the saying of a famous predecessor of 
 mine. Bishop Jewell,* " If any man alive were able to 
 prove any of these articles, by any one clear or plain 
 clause or sentence, either of the Scriptures or of the old 
 Doctors, or of any old general council, or by any 
 example of the Primitive Church, I promised then that 
 I would give over and subscribe unto him.'^ 
 
 Again, the instructionsf given to the Savoy Commis- 
 sioners were " to advise upon and review the said Book 
 of Common Prayer, comparing the same with the most 
 antient Liturgies which have been used in the Church 
 in the primitive and purest times.'' 
 
 Ag-^in, our saintly Bishop KenJ thus professed his 
 faith : — " As for my religion, I die in the Holy Catholic 
 and Apostolic Faith professed by the whole Church 
 before the disunion of East and West." 
 
 Again, it was no less a man than Bishop Wilson § 
 who laid down this canon of Scripture interpretation: — 
 
 * Jewell's Works, Oxford, 1848, vi. 30. 
 
 f Cardwell's Conferences, p. 300. X Bishop Ken's Life, p. 509. 
 
 § Bishop Wilson's Sacra Privata, p: 121:
 
 48 
 
 ^^ To understand the Holy Scriptures aright is to under- 
 stand them as the Primitive Church did/^ 
 
 But in disproval of such a charge of dishonesty, 
 much more, of course, may, and ought to be done, 
 than to appeal to the consentient teaching of Catholic 
 antiquity. 
 
 And it is this specific evidence which alone could have 
 
 Evidence justified US in ausweriug' at our ordination, 
 
 of our own as we must have done, that question — 
 
 as°settiecrfn " Will you then give your faithful diligence 
 
 ^^^^" always so to minister the Doctrine and 
 
 Sacraments, and the Discipline of Christ, as the Lord 
 
 hath commanded, and as this Church and Realm hath 
 
 received the same ? ^' 
 
 Nor can there be any question where we are to look 
 for such evidence. It is, of course, to that settlement 
 of the faith and practice of the Church of England, 
 which took place a.d. 1662 ; and the obligation under 
 which you have put yourselves (and the words of which 
 I have just quoted,) is to minister the Doctrine, Sacra- 
 ments and Discipline thenrecognised and sanctionedby 
 the authority both of the Church and State. 
 
 But before I call to your minds what this evidence is, 
 ^ ,, about the effect of Consecration by the Priest 
 
 Three Truths t -r. i t~» t r^ 
 
 which help to — the Real Presence — the Commemorative 
 
 ^"these^^^^ Sacrifice, — and Absolution, I would remind 
 
 Formukmes. ^^^ ^f ^^^^^^ truths, wliich should ovcT be 
 
 present to the minds of those who are seeking to know 
 
 what is the teaching of their Formularies. 
 
 The one relates to the value of words. And here I 
 would say that words represent things — that as there is 
 no more common, so there is no more frivolous and 
 dangerous error than to deny the power of words, while 
 we keep their form ; and that we should be very careful^ 
 if we would honestly try to ascertain the mind of our 
 Church, not to bring to such an enquiry the spirit of 
 the G-nostics, or Arians, or Pelagians, or Nestorians, or 
 Paulicians, or Neologians, or Latitudinarians, and so
 
 49 
 
 not to recognise the relation in whicli words and things 
 stand to one another. 
 
 The second point is, that the greatest care should be 
 taken to mark all changes of rule and expression, how- 
 ever slight. Every one who would gain a true concep- 
 tion of the present teaching of his Church, must make a 
 conscience of accurately investigating what alterations 
 were made in 1662, after the Savoy Conference, by 
 omission or addition of anything in word or deed expres- 
 sive of Doctrine, and also what previous alterations were 
 then confirmed. 
 
 The third point is, that to ascertain the power of 
 words, we must look back to the history of the whole 
 Church, and ascertain what meaning has been assigned 
 to them, either by formal decisions of Church Councils, 
 or by the controversies brought to a successful issue by 
 the acute and sanctified intellects of the great Doctors 
 and Theologians of the Catholic Church. 
 
 And now, what does your Church, my Rev. Brethren, 
 lead you to believe is the meaning and worth 
 of tha.t function which she calls Consecra- teaching about 
 
 i- «> Consecration. 
 
 I would at once refer you to that part of the Com- 
 munion office which she specially designated in 1662 
 as '' The Prayer of Consecration.^^ 
 
 In that prayer you have to do certain acts, and to 
 accompany those acts with certain words. You have 
 " to take the paten into your hands ^^ — " to break the 
 bread '^ — "to lay your hand upon the bread" — "to take 
 the cup into your hand," and "to lay your hand upon 
 every vessel in which is any wine to be consecrated " 
 — and whilst you do this, you have to give utterance 
 to certain words, which Our Blessed Lord once spoke 
 with Power, "in the same night that He was betrayed." 
 
 And, further, you are ordered by a rubric that " if 
 the consecrated bread or wine be all spent before all 
 have communicated," you are " to consecrate more 
 according to that form before prescribed, beginning
 
 50 
 
 at {' Our Saviour in tlie same night/ &c.) for the 
 blessing of the bread ; and at {' Likewise after 
 supper/ &c.) for the blessing of the cup. 
 
 And, again, it is ordered in another rubric that 
 ^' When all have communicated, the minister shall 
 return to the Lord^s Table, and reverently place upon 
 it what remaineth of the consecrated elements, cover- 
 ing the same with a fair linen cloth." 
 
 And, lastly, in another rubric, direction is given that 
 " If any remain of that which was consecrated, it shall 
 not be carried out of the Church, but the Priest and 
 such other of the communicants as he shall then call 
 unto him, shall immediately after the Blessing reve- 
 rently eat and drink the same." 
 
 It would seem to me, my Brethren, impossible to 
 suppose, even if we had no help to appreciate the real 
 meaning of all these rules, that the Church, which has 
 given them to you, did not attach a very great signifi- 
 cance and value to the act of Consecration. 
 
 But when you call to mind that the Church of Christ 
 has from the very first attached a very definite meaning 
 to Consecration — that the laying on of hands (one of 
 the " principles of the Doctrine of Christ ") has ever 
 been used as the means of giving effect to this power 
 entrusted to man and (what is of far greater moment) 
 that these very same words of Our Lord, by which 
 you consecrate the elements, have been employed by 
 the Church from the very first, just as you now use 
 them — not, that is, as a mere narrative, or as a gospel, 
 but as the words of Consecration, there is, it seems to 
 me, no room left for a doubt that our Church has, in 
 the presence of an opposing theory, retained in deed 
 and word, with a deliberate intention, and most wisely, 
 the ancient form of blessing, and of setting apart the 
 elements of bread and wine for these high and 
 mysterious purposes. 
 
 I would also observe that by detaching them, in one 
 instance, from the words of prayer with which they
 
 61 
 
 are connected, our Cliurcli has given a most signifi- 
 cant token that slie retains tlie ancient Doctrine of 
 Consecration witli regard botli to its causes and its 
 effect. 
 
 I will only add, that such teaching we should expect 
 from those* who, at the time of this last and bindino- 
 settlement, gave, in the forms of Consecrating Bishops 
 and Ordering Priests, its proper place to the Imposi- 
 tion of Hands — added to the Office for BajDtism the 
 prayer for the Sanctification of the water — provided 
 for the reverent eating and drinking of any conse- 
 crated bread and wine which remained,t and changed 
 in the Litany the word Pastors into Priests. 
 
 And what, my Brethren, is that effect which our 
 Church teaches us to look for from the church 
 consecration of the elements in the Sacra- ^'^^^^^^^0^^ 
 ment of the Lord's Supper ? consecration. 
 
 I answer without hesitation, because I think the 
 evidence I can produce is very clear, that our Church 
 witnesses that through Consecration the Body and 
 Blood of Christ become really present, and by this I 
 mean " present icithout us,'' and not only "in the soul 
 of the faithful receiver ; " or to use words very familiar 
 to you, my Rev. Brethren, the Body and Blood of 
 Christ are present objective and not subjective only. 
 
 On this subject you would all naturally turn for 
 information to the Catechism, Articles, Evidence of 
 Prayers, and Rubrics of our Church, ^s'i^'ce'from^' 
 and this I am about to do. Catecbism, &c. 
 
 In the latter part of the Catechism, where very 
 definite and plain instruction is given about the two 
 Sacraments, there is, as you are aware, a very marked 
 distinction to be traced between the account of the 
 Sacrament of the Lord's Supper and the Sacrament 
 of Baptism. 
 
 In the account of Baptism the instruction is ranged 
 
 * Revision of Book of Common Prayer, by J. C. Fisher, MA., 
 2nd edit., p. 325. f Idem, p. 312.
 
 52 
 
 under two heads, namely, the outward part and the 
 inward part ; whereas, in the account of the Lord's 
 Supper, the instruction falls into a threefold division 
 — namely, the outward part, the inward part, and the 
 benefits of the Sacrament. 
 
 Of course, it would be only our duty to presume 
 that our Church had a distinct intention in making this 
 difference ; but, in addition to this, we know* that 
 Bishop Overall, the author of this part of the Cate- 
 chism, which was added in 1604, not only expressed 
 in it his own convictions, but embodied herein the 
 theology of S. Augustine and the Western Church, 
 and so treated the Sacrament of the Lord's Supper 
 under the three heads of the Sacr amentum, the Res 
 Sacramenti, and the Virtus Sacramenti. 
 
 Moreover, in speaking of the second part, namely, 
 the Res Sacramenti, the Church says that the Body 
 and Blood of Christ are " verily and indeed taken and 
 received," thus using words of well-known value to 
 theologians, and the force of which is well explained 
 to us by Heylin,t when he says, '^ Verily and indeed 
 saith the English Book — vere et re ipsa, or i?ere et 
 realiter, saith the Latin translation, by which the 
 Church doth teach us to understand that Christ is 
 truly and really present, though after a spiritual 
 manner, in the blessed Sacrament.'' 
 
 Nor is it enough to say that this distinct teaching 
 of the Church in 1604 was not disturbed in 1662. 
 
 In that last revision, the Doctrine about the Sacra- 
 ments was not only confirmed, but many things were 
 done to give additional significance to such confirma- 
 tion, both by new statements and by the renewed 
 confirmation of other previous changes in matters, 
 which helped to define and make clear the Doctrine 
 of the Church about the presence of Christ's Body 
 and Blood in the Sacrament. 
 
 * Revision of Book of Common Prayer, by J. C. Fisher, 
 2nd Ed., pp. 217-228; and see Appendix, Note IV., p. 101. 
 
 t Cyprian, Angl. p. 23.
 
 53 
 
 I cannot^ of course, do more in the time for whicli 
 I can claim your attention in tliis Charge ^^ 
 
 than ilkistrate what I mean by a few parts of the 
 instances. The subject is itself too largo Pi-ayer Book. 
 to try to exhaust the evidence which it holds, and all 
 of you, whether Clergy or Laity, already have, I am 
 sure, the means close at hand for informing yourselves 
 about it, and most of you are possibly already 
 acquainted with the facts of the case. 
 
 In 1662,* the Revisers, when they changed the 
 place in the office for Holy Communion of that which 
 is now in the first exhortation to be used after the 
 Sermon, made the following alteration in it : — 
 
 The words in the exhortation of 1552 were — ^" Where- 
 fore it is our duty to render most humble and hearty 
 thanks to Almighty Grod, our Heavenly Father, for that 
 He hath given His Son, our Saviour, Jesus Christ, not 
 only to die for us, but also to be our Spiritual food and 
 sustenance, as it is declared unto us as well by God's 
 loord as hy the Holy 8ac7'aments of His blessed Body 
 and Blood.'' But in 1662 the last clause is abridged 
 and modified, and stands thus : — " But also to be 
 our spiritual food and sustenance in that Holy Sacra- 
 ment." 
 
 Again, in 1552, t a Declaration at the end of the 
 Communion office explained that by ordering that the 
 communicants should receive kneeling , " it is not meant 
 that any adoration is done, either unto the Sacramental 
 bread and wine there bodily received, or unto any real 
 or essential presence there being- of Christ's natural flesh 
 and blood." 
 
 In 1559 this Declaration was omitted with a view, it 
 is supposed, of conciliation. 
 
 In 1662 this Rubric was restored. 
 
 But when it was restored, the words " real or essential 
 
 * Rev. of Book of Common Prayer, by J. C. Fisher, p. 310. 
 t Idem, pp. 196 and 296—298.
 
 64 
 
 presence" were changed into ^^ corporal presence ;" and 
 so by only excluding from the teaching of the Church a 
 corporal or material presence^ a sanction was given to 
 the doctrine of a spiritual and real presence.* 
 
 Again, the alterations in the form for delivering the 
 Sacrament are full of significance. 
 
 Our present form is almost identical with the one 
 settled in 1559, and which was not disturbed in 1604. 
 
 Moreover this in its present form witnesses to past 
 struggles. It holds, in fact, the form of delivering the 
 Sacrament which was sanctioned in 1549, and also the 
 form which was sanctioned in 1552. 
 
 The first form is a precatory one, almost identical 
 both with that in the Sarum Manual, and the one in the 
 York Rite, and was most suitable as long* as the Doctrine 
 of the Real Presence was held, but it became quite un- 
 suitable, when, under Zuinglian influences, the only 
 aspect of the Holy Communion which was received was 
 that of a memorial and commemoration ; and so in 
 1552 the words were entirely omitted, and the last part 
 of the present form was substituted. 
 
 In 1559, 1604, and 1662 our Reformers were led, by 
 God's mercy, to combine in one form both the words 
 of 1549 and the words of 1552, and thus to shew that 
 whilst they retained the belief in that one commemora- 
 tive aspect expressed in the words of 1552, they had 
 replaced in their own convictions the Doctrine of the 
 Presence, which was taught in 1549 and discarded in 
 1552. 
 
 The only change I remark was made in 1662 in the 
 form of 1604 and 1559 is, in appearance at any rate, a 
 very slight one. The two forms are no longer connected 
 together by the conjunction ; and I think it likely that 
 this was done with the view of asserting with greater 
 distinctness both Doctrines, namely, that of the Real 
 Presence and that of the Commemoration. 
 
 Again, the Rubrics which provide first for the cover- 
 * See Appendix, Not e V., p. 102.
 
 55 
 
 ing and secondly for tlie reverent consumption of wliat 
 remains of tlie consecrated bread and wine were both 
 introduced in 1662, and this, we doubt not, to teach the 
 Doctrine of Christ's Presence in the Sacrament. 
 
 Again, it seems to me, that it is only a belief in this 
 mysterious Doctrine of the .Real Presence which enables 
 us to give, as we are bound to do, to every word of the 
 Prayers, both before and after we receive the Body and 
 Blood of Christ, their full meaning. 
 
 For example, in the prayer of humble Access, when 
 we pray to (tOD that we may '^ so eat the Flesh of Thy 
 dear Son Jesus Christ, and drink His Blood, that our 
 sinful bodies may be made clean by His Body and our 
 souls washed through His most precious Blood,'' we not 
 only ask that our bodies and souls may be cleansed, but 
 that we may so eat and drink the Body and Blood of 
 Christ that our bodies and souls may be cleansed by 
 that Body and that Blood — or, as T should say, we 
 beseech our God that the Res Sacramenti may put forth 
 its Virtus to our strengthening and refreshing. 
 
 And so, too, in the thanksgiving after Communion 
 it is faith in this Doctrine, which naturally (so to 
 speak) finds utterance in the words of that ancient 
 Prayer, in which we humbly beseech GtOD that " all 
 we, who are partakers of this Holy Communion, may be 
 fulfilled with Thy grace and Heavenly Benediction." 
 
 There is one other point I would refer to in corrobo- 
 ration of what I have said. 
 
 This literal, and as I think, only adequate inter- 
 pretation of this careful and reverent Ian- ^nd from the 
 efuasre, is much confirmed by the fact that changes pro- 
 
 ° o ^ , 1 1. XT, n • • posed by Com- 
 
 a proposal was made by the Commissioners missioners of 
 of William III. to alter the wording and '^°"- "^• 
 Doctrinal teaching of the passage, by adding the 
 word Sacrifice, and so substituting for the words 
 ^^ That our sinful bodies may be made clean by His 
 Body and our souls washed through His most precious 
 Blood," the following words, " That our souls and
 
 56 
 
 bodies may be washed aud cleansed by tlie sacrifice 
 of His most precious Body and Blood. '^ 
 
 This proposal, and another ma-de by the same Com- 
 missioners to change the statements of Eucharistic 
 Doctrine in the Catechism, show most clearly what 
 Doctrine theologians, who lived so soon after the last 
 Revision of 1662, understood was held in those state- 
 ments. 
 
 Nor was the teaching of our great Doctors in 1662 
 inconsistent with the teaching of the theo- 
 28th ArScie.^ logiaus of the previous century, to whom 
 we owe our Thirty -nine Articles. The 28 th 
 Article was, in part at least, written by one of my pre- 
 decessors. Bishop Geste, and as he in a letter to Sir 
 William Cecil reports that he '^ whose penning it was ^' 
 had assured his brother of Grloucester (Bishop Cheney) 
 that the expression in the Article " only '^ did not 
 exclude the presence of Christ's Body from the Sacra- 
 ment, but only the grossness and sensibleness in the 
 receiving thereof,^' I need say no more about the Article 
 except that the word '^ given'* seems to me to be only 
 consistent with the doctrine of an objective Presence. 
 But I would beg you to read my predecessor's Letter, 
 which I shall print in the Appendix to this Charge.* 
 With regard to the commemorative, impetratory 
 Witness to Sacrifice offered in the Holy Communion, 
 "^ sSSHy ''^ every one who accepts the witness of the 
 Churcii. Church to the truth of this Doctrine, and is 
 fair minded, must admit that the teaching of our 
 Church on the subject is less explicit than on the 
 truth of the Real Presence. 
 
 At the same time I do not question her recognition 
 of this Doctrine as part of the Divine deposit, and I 
 would account for her seeming reticence about this 
 Sacerdotal act of those, whom, in the heading of one 
 of her Articlest she expressly calls ^' Sacerdotes," in 
 the folloAving way. 
 
 * See Appendix, Note VI., p. 102. f Art. xxxii. 
 
 i
 
 57 
 
 Before the Reformation the Doctrine of Sacrifice had 
 been thrown into an exaggerated prominence, the idea 
 of Communion being quite overshadowed by it. This 
 exaggeration our Eeformers desired to correct, and in 
 doing so, they reversed the order of prominence. 
 
 They made in our Communion Service, as both the 
 name and structure of it prove, the idea of Com- 
 munion the leading one, and the idea of Sacrifice the 
 accessory, and subordinate one. 
 
 We believe,* moreover, that they were the more 
 induced to do this by their anxiety entirely to dis- 
 countenance a vulgar error, that the Eucharistic Sacri- 
 fice was a reiteration of the Sacrifice on the Cross. 
 
 But still the doctrine of Sacrifice has most certainly 
 its place in our service, for it is inseparable from that 
 act of Consecration, which alone makes a real Com- 
 munion with Christ's Sacramental life possible. 
 
 Easterns and Westerns, as I have already said, agree 
 in this ; and they who gave to our Communion Service 
 its present form, could not, when they did so, have 
 been ignorant (as some would seem to insinuate) that 
 the presence or the absence of an outward ritual ex- 
 hibition would not affect that which existed in virtue 
 of the Consecration. 
 
 I would also here remind you that in the ancient 
 Churcht the words Holy Table and Altar were used as 
 synonyms — that our familiar expressions Altar services 
 and Altar rails witness to this truth — that it is still the 
 law of our Church that " the Chancels should remain 
 as they have done in times past,'' and so retain their 
 ancient furniture ; that in the prayer, when all have 
 communicated, the previous act is spoken of as a sacri- 
 fice which is one, both ^^of praise and thanksgiving,"! 
 and " our bounden duty and service." 
 
 In the statement I have already made about Absolu- 
 
 * Palmer on Church, ii. 463. f Krazer de Liturgiis, p. 155. 
 I See Appendix, Note VIII., p. 106.
 
 58 
 
 Witness of ^^^^ ^ have reminded you what it is for 
 
 Church to wliicli I claim the authority of our Church 
 — that I consider that he at any rate who 
 uses the form in the Morning and Evening Prayer^ or 
 in the office of Communion^ or in the office for the 
 Visitation of the Sick^ as one who has had special 
 power and authority committed to him to absolve 
 sinners, is not to be charged with dishonesty. 
 
 Our Church_, whether she uses the declaratory, or 
 optative, or precatory, or indicative form of Absolu- 
 tion, certainly teaches that her Priests can exercise 
 powers not entrusted to any layman, however saintly ; 
 and there are two very remarkable circumstances con- 
 nected with this. 
 
 The first is — that whatever have been on other 
 points, the variations in the Doctrine of our Church, 
 as expressed in her formularies, whether those of 
 1549, or 1552, or 1559, or 1604, or 1662, she has 
 never wavered about that doctrine, which holds the 
 exercise of these delegated powers of The One Priest of 
 His Church. 
 
 The other is — that though she might have laid aside 
 the indicative form, on the ground that it was not the 
 most ancient one, and only introduced into the Church 
 in the 13th century, she has throughout retained it, 
 and thus shewn that she had no doubt about the func- 
 tion of the Priest in remitting sins, even if a form, 
 which seemed to point more directly to the source of 
 all power and authority, was preferred. The two 
 slight but significant alterations made in 1662, in 
 the Rubric in that part of the service for the visitation 
 of the sick, which precedes the Absolution, confirm 
 rather than weaken my statement. It was then ruled 
 by way of addition that the Priest should move the 
 sick person to make a special confession, and should 
 only absolve him, if he humbly and heartily desired it. 
 
 By the first change the Church provided the sick 
 man with help to seek the grace of Absolution, and
 
 59 
 
 by tlie second guarded against the abuse of tiie pri- 
 vilege. 
 
 But if we can tlius claim the authority* of our 
 Churcli for the Doctrines of the Real Presecce, the 
 Commemorative Sacrifice, and what is called Sacer- 
 dotal Absolution, I could cite to you almost tms Teaching 
 numberless extracts from the writing's of siipportedby 
 
 , , . n 1 /~n 1 great Anglican 
 
 the most eminent theologians oi the Church authorities. 
 from the time of the Reformation to the last revision, 
 and, (what is of more moment to us in dealing with 
 this charge of dishonesty,) from the time of the last 
 revision to the present time, who all concur in giving 
 the interpretation to the formularies of our Church as 
 then settled, which I have claimed for them. 
 
 I will not, however, weary you by reading to you 
 these details, but I would refer you to the many excel- 
 lent works which fully supply this information. 
 
 Thus with regard to the Power of the Priesthood in 
 Absolution, I would advise you to read a pamphlet on 
 the subject by the Rev. W. Cooke,t and very specially 
 his appendix containing quotations from nearly fifty 
 of the most eminent English divines. 
 
 Many of these authorities Mr. Cooke has '' brought 
 forward simply to prove the fact that men who have 
 held the very highest views on Absolution, and have 
 expressed those views in the very strongest language, 
 have not been barely tolerated in the Church of 
 England, but have been raised to its highest places." 
 
 I shall also add in the Appendix^ to this Charge a 
 few other authorities ; and I shall now content 
 myself with expressing my belief, that if you will 
 give a careful consideration to them, you will readily 
 make the words of the famous Dean of St. Paul's, 
 Dr. John Donne, § your own. 
 
 * Appendix, Note IX., p. 106. 
 
 t The Power of the Priesthood in Absolution, by Kev. W. 
 Cooke. Appendix, p. 1. J. H. and J. Parker. 
 
 X See Appendix, Note X., p. 107. § Dr. J. Donne's 
 Sermons, T. 5, p. 431.
 
 60 
 
 "For confession^ we require public confession in 
 the congregation ; and in time of sickness, upon tlie 
 deathbed, we enjoin private and particular con- 
 fession, if the conscience be oppressed ; and if any 
 man do think that that which is necessary for him 
 upon his deathbed, is necessary eveiy time he comes 
 to Communion, and so come to such a confession, if 
 any thing lie upon him, as often as he comes to 
 Communion, we blame not, we dissuade not, we 
 discounsel not, that tenderness of conscience, and 
 that safe proceeding in the soul/' 
 
 So again, with regard to the Doctrines of the Real 
 Presence and the Commemorative Sacrifice, many of 
 our theologians have drawn' up very full catenas of 
 Anglican authorities, all of whom vindicate as the 
 Doctrine of the Church of England such teaching as 
 is held in a few words of one of her greatest bishops. 
 
 Bishop Andrews says in a sermon on the Nativity, 
 " This (His flesh) He gave for us in Sacrifice, and 
 this He giveth us in the Sacrament, that the Sacrifice 
 may by the Sacrament be truly applied to us.'' 
 
 You will find in the Appendix* a reference to some 
 writers who will enable you to form some estimate ol: 
 the teaching of Church of England Divines on these 
 mysterious subjects. 
 
 There are, of course, as I have already reminded 
 you, obvious reasons, my Brethren, why an English- 
 man speaking to Englishmen should be jealous to 
 vindicate himself from the suspicion of dishonesty — 
 but my belief and teaching about the Church of 
 England give me an added interest in this question of 
 honesty. 
 
 if, indeed, I looked upon our Church as simply a 
 
 The question ^^^^ voluutary socicty, bound together by 
 
 of Honesty is a some intellectual and moral ties to sfive 
 
 Vital one. jv j_ ; j. • • • n • 
 
 enect to certain opinions and vicavs, 
 which any of our Reformers may have held in 
 * See Appendix, Notes XI., p. 113, and XII., p. 118.
 
 61 
 
 common with Lutlierans or Zuinglians, I should not, 
 may be, take this additional interest in that question. 
 But as I hold that whatever be the debt of gratitude 
 we owe to the Reformers^ and it is a very great one, 
 we do not owe to them the being and foundation of 
 our Church, and that our Church is the old Ante- 
 Reformation Church of England, freed from the 
 abuses which had crept in during the middle ages ; 
 and further, as I have been taught from my earliest 
 youth to yield obedience to the Church of England, 
 as representing a great and necessary Ecclesiastical 
 Principle, I am most jealously anxious to ascertain 
 with all honesty what her real teaching is, and so to 
 satisfy myself that her claims upon my allegiance on 
 other grounds do not clash with the claims of God's 
 Revelation. 
 
 The result, in some few instances, in my case, and 
 I trust in yours, is now before you. 
 
 But if, my Brethren, I desire for you and for myself, 
 that we should not ffive any occasion to , , 
 
 , ^ o y And concerns 
 
 have the charge brought against us, that we Negative 
 do not honestly teach the Doctrine of the ^PoTftive^ 
 Church of England, on its positive side, doctrine. 
 I am not less anxious that we should with equal 
 honesty distinctly contradict those Doctrines which 
 our Church negatives. 
 
 To-day I am of course specially alluding to all such 
 negative statements as are contained in the 25th, 28th, 
 29th, 30th, 31st, and 37th Articles, and the clear testi- 
 mony borne by our Church at the end of the office for 
 Holy Communion " that no adoration is intended or 
 ought to be done either unto the Sacramental Bread 
 or Wine there bodily received, or unto any Corporal 
 Presence of Christ's Natural Flesh and Blood.'' 
 
 These negations may be summed up in some such 
 words as these : — " The substance of Bread and Wine 
 is not changed."* 
 
 * Art. xxviii. ; see Appendix, Note XIII., p. 121. 

 
 62 
 
 The sacrifice of Christ's natural Body is not reite- 
 rated and repeated in that most effectual act of plead- 
 ing which is called the Commemorative Sacrifice. 
 
 Adoration is not due to the consecrated Bread and 
 Wine, although " Christ our Lord (as Bp. Andrews 
 says) in or without the Sacrament is to be adored." 
 
 The Presence of Christ is not that of an organical 
 body and of a material character. 
 
 Nor must you forget that there is also a negative 
 side to the teaching of our Church with regard to 
 Absolution. 
 
 Your Church denies that Confession and Absolu- 
 tion are like the two Sacraments of Christ, Baptism 
 and the Supper of the Lord, generally necessary to 
 Salvation. 
 
 If, then with the Homily,* you ever speak of it as 
 a Sacrament, you must vindicate this distinction of 
 your Church, and you may be thankful that, through 
 this very distinction, you are the more free to insist 
 upon the penitent's having those dispositions, which 
 are the necessary qualifications for Absolution, and 
 to warn persons against the exceeding peril of pro- 
 faning that Holy Ordinance, and so of bringing upon 
 their souls the guilt of sacrilege. 
 
 At the time of the Reformation such guilt was, it is 
 said, very frequently incurred, and I question not that 
 our Reformers were glad to find themselves justified 
 in making the question of Confession one less of obliga- 
 tion than of the claims and privileges of an awakened 
 conscience 
 
 But I must now pass on to another subject, which 
 
 has for some little time engaged much of 
 
 the thought of the Church, and which has 
 
 always been closely connected with Doctrine, and 
 
 of late has been almost forced by those o])posed to it 
 
 into the very nearest relations to it. 
 
 I am referring, as you will have already, I doubt 
 * See Appendix, Note XIY., p. 122.
 
 63 
 
 not, supposed, to all that outward part of Eeligion 
 wliicli consists of those forms, ceremonies, tokens, and 
 comely appendages of worship, which are now 
 generally, though not very accurately, classed under 
 Ritualism, and which have been associated, as you are 
 all aware, with the Doctrines called Sacerdotal, such 
 as the Real Presence, the Commemorative Sacrifice, 
 or Sacramental Union with the One Sacrifice, and 
 Absolution. 
 
 Now the first thing I have to say to you on this 
 subject is that the question of the present The question is 
 day is not whether there should be any not whether 
 
 7 T -p, r^ • there ought to 
 
 outward Forms or Ueremonies. be any outward 
 
 It is admitted on all sides that there Religion. 
 must be some, and this admission I would now justify, 
 and in doing so I shall, I think, only make statements 
 in which yoa will all, my Brethren, whether Laity or 
 Clergy, be of one mind with me. 
 
 I say then, — that it is according to the analogy of 
 nature, that outward* agents should act upon our souls, 
 and move them through our different senses — that the 
 outward observances to which the New Testament is 
 opposed, are those old prefigurative ceremonies, which 
 when He Who is the Antitype was come, became 
 unmeaning and lifeless — that as Christ appointed 
 some ordinances, for example the blessed Sacraments, 
 it is clear that the laws of the supernatural kingdom 
 were not so changed as to make all outward things 
 like those, which He had abolished, lifeless. 
 
 I would further add that, though the new temple is 
 illuminated with the presence of God and Christ, and 
 is the dwelling place of angels, and souls of just men, 
 and so is invisible ; yet that there must be some means 
 of manifesting that this building is being reared — 
 that there should be some tokens given, for the glory 
 of God and the good of the redeemed, that the Lord 
 has claimed the earth as His purchased inheritance, 
 * See Appendix, Note XY., p. 122.
 
 64 
 
 and so is fulfilling tliose glowing words of the Prophet 
 with regard to ^^that temple which sanctifieth the 
 gold/'* ^Hhe glory of Lebanon has been given unto 
 it, the excellency of Carmel and Sharon."t 
 
 But, on the other hand, I witness that there may 
 be a superstitious use of such outward means of mani- 
 festing our belief in Christ's Lordship over the prince 
 of this world, and that men may, in collecting and 
 making offerings of gold, forget the temple, which, as 
 I have said, sanctifieth them — and that ^^the king's 
 daughter," wherever, whether in a cottage or in a 
 dungeon, or by the way side, she meets her Lord to 
 worship and adore Him, '^ is all glorious within." 
 
 And lastly, I would warn you that men may be led 
 by the very opposite error to deny the claims of in- 
 stinctive piety, to set at naught the reverent cautions 
 of their Church, and in no spirit of real humility, and 
 in no tender consideration for others, to contradict, as 
 it would seem, by the absence of all outward tokens 
 of a better knowledge, the fact that the Lord has set 
 up His Court in this world, and established in the 
 very midst of us the kingdom of the Incarnation. 
 But if the question of Ceremonialism does not touch 
 But what is the principle of all outward worship, what 
 authorised? jg j^\^q principle which is so controverted? 
 The matter in dispute is, what is the proper autho- 
 ritative Eitualism of the Church of England ? 
 
 Of course such a question is a legal one, and the 
 answer to it can only be accurately given by a strict 
 and if need be a judicial interpretation of the law of 
 the Church of England. 
 
 And what such an answer would be I am too sen- 
 sible of my own want of learning and judicial dis- 
 crimination to venture to predict. 
 
 But perhaps from this very sense of my own unfit- 
 ness to seem to adjudicate, or even to offer a definite 
 opinion on this question, I feel the more anxious to 
 * S. Matt, xxiii. 17. f Isaiah xxxv. 2.
 
 65 
 
 submit to you all, my Bretlii'eu, a few consideratious 
 to moderate and temper tlie present strife of tongues 
 about it. 
 
 Supposing, then, tbat tlie rule of tbe Cburcli sanc- 
 tions the restoration of vestments, and considerations 
 ceremonies of devotion, and other things '■°"- 
 
 of a like nature, which have from various circum- 
 stances fallen into desuetude, I would still say to any 
 of you, whose consciences may either by the dic- 
 tates of loyalty to your Church, or by hopes of bene- 
 fiting the souls of your parishioners, be stirred up to 
 reviv^e these ancient practices, do not, I beseech you, 
 forget what may be urged against such action on your 
 part. 
 
 For example, the following pleas may be fairly put 
 forward, and you are bound, I think, to give them a 
 candid hearing : — 
 
 In all seasons of the histor}' of the Church, and in 
 all parts of it, the maxim " mos pro hge/^ has had 
 great weight ; and with the knowledge of this I have 
 always accepted a dictum of my venerated and wise 
 predecessor as a guide for my own conduct. 
 
 His words were,* " The doctrine of a virtual dispen- 
 sation from positive rules, to be inferred from long and 
 general desuetude, must, I think, be allowed as neces- 
 sary in the present state of our Church; and the' 
 conscience of any individual Clergyman need not be 
 aggrieved at acquiescing in it, especially when there 
 exists a superior power able to give effect to the dor- 
 mant rule ; and, therefore, in a manner having the 
 responsibility of its neglect. ^^ 
 
 Again, many people, whilst they entirely admit that 
 outward worship, holy symbols, spiritual ordinances, 
 are a legitimate help to many in offering up to God 
 that only worship which has a place in the invisible 
 Temple, are so constituted as to prefer for themselves 
 
 * The Obligations of the Clergy, &c., by E. Deuison, D.D., 
 Bishop of Salisbury, 2nd edit., p. 16.
 
 66 
 
 more simple servicer, and to recognise in them more 
 distinctly tlie outward signs of the unseen Temple. 
 These persons have, you must all feel, a claim on the 
 consideration both of their Clergy and of their Lay 
 Brethren. 
 
 Others, holding fast the great Truth that no sacri- 
 fice is so unacceptable to GrOD as that of a victim 
 without a heart, and dreading above all things the 
 substitution of a mere formal ceremonialism for a 
 spiritual service, jealously watch every additional mani- 
 festation that the best of everything is to be given to 
 God, and believe that there is more peril to the wor- 
 shipper in thus trying to express and so strengthen his 
 belief, than gain to him and to his brethren in thus 
 witnessing to the incoming into this world of our Lord's 
 invisible Kingdom. I for one greatly respect such 
 scruples. 
 
 Others, again, who have entirely realised the 
 Doctrines symbolised by acts of outward worship, and 
 are most anxious to give those Doctrines a firm hold- 
 ing in the convictions of all Churchmen, knowing the 
 prejudice of many men against outward worship, prefer 
 to dispense with such help as these symbols offer, and 
 to struggle to gain admission to the minds and hearts 
 of their hearers by weapons more specially prepared 
 for an intellectual warfare. These, too, are advocates 
 of an important side of the question. 
 
 Again, there is another class of persons, who are in 
 some respects also opposed to the present changes, 
 but for very different reasons. 
 
 They fully admit that outward signs and symbols 
 are most powerful Teachers, and they are most anxious 
 that, on this very account, great caution should be 
 used in restoring any ceremonial observances. They 
 urge that there is a real danger of making symbols 
 mean more than they are meant to mean , a danger of 
 making them suggestive not merely of the real Doc- 
 trine of our Church, but of something beyond it; a
 
 67 
 
 danger of re-establisliiug by their means, in tlie minds 
 of men, superstitions which once were powerful, and 
 with which such symbols are popularly, even if incor- 
 rectly associated. 
 
 I will only mention the scruples of one more class 
 on this subject. There are (I thank GrOD for it) many 
 amongst us who are so sensitively considerate of the 
 difficulties of others, and so able to realise the force 
 that old habits have upon their Brethren, that they 
 fear to offend them, and possibly disaft'ect them by 
 changes of this kind. 
 
 It is not that they do not themselves care for the 
 rules of their Church, or disparage the value of teach- 
 ing by outward symbols, or are indifferent to the 
 claims of the great Truths so taught, but in the fear 
 and love of GrOD, in an earnest desire to build up their 
 Brethren in the Doctrines of their Church, and so to 
 train them for death and judgement, they fear to im- 
 peril the safety of questions of such moment by 
 seeming to balance against them matters not, indeed, 
 of indifference, but of far less importance in the work 
 of the Ministry. 
 
 And who, my Brethren, are more to be loved and 
 respected, as bearing upon their characters the marks 
 of the Lord Jesus Christ, than these sympathising, 
 loving*, tender, discreet, patient Pastors and Teachers ? 
 
 But on the other hand, the scruples and consider- 
 ations I have just detailed to you are considerations 
 surely not the only ones which deserve a p''°- 
 
 fair construction. 
 
 What I am about to say presupposes, as in the last 
 case, that the changes lately made in Ceremonialism 
 in some churches rest on a legal basis. 
 
 They who are called Ritualists would urge such 
 pleas as these which follow. 
 
 They would say that belief involves both profession 
 and confession, and that, if men believe that this 
 visible world does not belong to him who is called its
 
 68 
 
 prince, but to Him Who died on the Cross, this faith 
 will give utterance to its being in such works as will 
 speak — make a profession — testify that their faith is 
 that which places the worship and service of God 
 before everything ; and they maintain that this func- 
 tion of outward religion has a s^Decial claim to notice 
 and support in days of such wealth, and luxury, and 
 self-indulgence as ours. 
 
 They would further urge, that it is natural for men 
 who habitually dedicate their best powers to the com- 
 templation of Him Who is their Maker and Redeemer, 
 to impress on all outward religion, if there is to be any, 
 a sense of that glorious presence, with which they are 
 striving to be ever in communion, and that thus such 
 expressions of the mind and heart of the worshipper 
 must bear some token of correspondence, however 
 necessarily inadequate, with all the doctrines which 
 he holds ; or (to give an instance), that belief in the 
 Doctrine of the Real Presence of Christ in the Sacra- 
 ment cannot but tend to raise the standard of 
 ceremonial accompaniments of that Sacrifice and that 
 Feast. 
 
 They would also (and here their admission is one 
 with which all agree) lament that such vast masses of 
 the people, whether educated or uneducated, are en- 
 tirely estranged from all the ordinances of our Holy 
 Religion ; and then they urge that it is reasonable to 
 expect that a religion appealing more distinctly to the 
 e^^e and ear than we have known of late would be more 
 attractive to such people, and so bring them at any 
 rate within the reach of the ministrations of the W^ord 
 and Sacraments, and the direct teaching of the Holy 
 Ghost. 
 
 And they might appeal to a witness in their favour, 
 who has not written in their interest, to corroborate 
 their statement and to justify their hopes. 
 
 They would say to you, if you objected to their en- 
 listing the fine arts on the side of religion, we only ask
 
 69 
 
 tlie same for religion which Mr. Mill claims for educa- 
 tion. In the address from which I have already 
 quoted^ he saj^s, ^' All the arts of expression tend to 
 keep alive and in activity the feelings they express. 
 Do you think that the great Italian painters would 
 hav^e filled the place they did in the European mind, 
 would have been universally ranked amongst the 
 greatest men of their time, if their productions had 
 done nothing for it, but to serve as a decoration for a 
 public hall or a private salon ? Their Nativities and 
 Crucifixions, their glorious Madonnas and Saints, 
 were, to their susceptible Southern countrymen, the 
 great school not only of the devotional but of all the 
 elevated and all the imaginative feelings. We colder 
 Northerns may approach to a conception of this func- 
 tion of art when we listen to an oratorio of Handel, or 
 give ourselves up to the emotions excited by a Gothic 
 Cathedral." 
 
 The Ritualists might also here add, we are only 
 doing in our way what other Churchmen have, with 
 less authority and with far greater risks to all reverent 
 faith and love, tried to compass. They have been per- 
 suaded by their sense of that same appalling evil, 
 which has so alarmed us and excited our sympathies, 
 that it is right to make even theatres and other places 
 of public resort the occasional places of meeting* for 
 preaching the Word of GrOD. 
 
 So again, though I do not myself set much value on 
 any attempt to weaken definite charges by bringing 
 counter-charges against those who make them, I do 
 think that the Ritualists may refer to the struggle which 
 has been for some years renewed, and is still going on, 
 about the surplice, and also to the offer now at last 
 made in some quarters to accept the surplice as the 
 proper vestment of the clergy, as evidence in the one 
 case that the present question is a question of principle, 
 and holds in it this very question of the surplice ; and 
 in the other case, that it is after all only a question of
 
 70 
 
 innovation upon old-established custom^ and so one 
 which does not rest on the ground of any vital prin- 
 ciple. 
 
 Again^ on the side of authority, the claim of the 
 Ritualists, if not as strong as some hold it to be, is 
 very considerable.* 
 
 Believing, as I do, that many of these things are only 
 ecclesiastical from long association, and not so in their 
 origin, still undoubtedly their argument for using, as 
 teachers of God's truth, these outward ceremonies, is 
 much strengthened by the two following facts. 
 
 The first is, that they have, as Church History 
 witnesses, been used for ages to confess the mysteries 
 of the Faith. 
 
 And the second is, that such ceremonial corresponds 
 in this respect to the language of the Church, much of 
 which in its classical form did the work of Pagan 
 thought or Pagan society before it was consecrated to 
 the service of Christ. 
 
 Again, with a view of meeting a very popular objec- 
 tion, the Ritualists ask a question, which seems to be a 
 very open one, namely, whether, supposing there was 
 a considerable restoration of Ritual Observances, the 
 Church of England, with her necessarily popular service, 
 would be in a less good or better position to maintain 
 her claims against Rome than she is now. 
 
 And have such arguments met generally a fair con- 
 sideration ? or have they not uncommonly 
 i»-?ltatements been treated scornfully, as the special 
 ccms^dered'? pl^adings of dishonest men, who, with 
 hearts disloyal to the Church of England, 
 are base enough to hold her offices, and to abuse their 
 trust to the furtherance of the influence of another 
 communion ? 
 
 Of one thing, at any rate, I am certain, that any such 
 charges should be supported by very clear and distinct 
 proofs — that the Doctrines shouldbe distinctly specified 
 * Krazer de Liturgiis, p. 244, &c., &c.
 
 71 
 
 wliicli are condemned as being not Anglican but 
 Romau^ and tliat evidence should be given to prove 
 tlie truth of such an allegation. 
 
 It seems also very strange that if such changes were 
 either intentionally or unintentionally made in the 
 interest of Rome, they should be spoken of so con- 
 temptuously by those who are most eager to bring all 
 within the Roman obedience who are at present ex- 
 ternal to it. 
 
 Nor can I see in the remedies proposed for our present 
 troubles any one which can really meet the Remedies 
 difficulties of the case. proposed 
 
 I need scarcely assure you that if Parlia- 
 ment interferes in this matter, in the way that has 
 been suggested, I shall certainly not be a consenting 
 party to such legislation. 
 
 However feeble might be my opposition,! should feel 
 bound to oppose any such proposal. For though the 
 measure I allude to is introduced with the plea that it 
 respects, and even satisfies the demands of Ecclesias- 
 tical Principles : it not only does not, in my judgment, 
 make good such a profession, but disregards more 
 simple, and more widely recognised obligations. Such 
 a mode of checking practices which claim the sanction 
 of established authority, might serve temporarily as 
 an instrument to cast down barriers between our 
 branch of the Catholic Church and the various religious 
 bodies around us, but it would be a most perilous 
 precedent. 
 
 Of course the appointment of a Royal Commission is 
 a perfectly different thing, but I cannot connect with it 
 any hopes of a restoration of peace and unity to the 
 Church. Whatever should be its report, it will leave 
 the Doctrinal question, I conclude, untouched. 
 
 I have more faith in another and a simpler remedy, 
 and that is the remedy of Patience and Charity. 
 
 I would not question the loyalty of those Churchmen, 
 be they what is called High, or be they what is called
 
 72 
 
 Low ; but I would cling to the belief that continued 
 fatherly kindness on the part of those in authority, and 
 the careful abstinence on all sides from bearing false 
 witness, would do very much to lessen our difficulties, 
 by constraining with the cords of love all, and especially 
 the young, to deal with others, whether above them or 
 below them, with consideration and sympathy, and to 
 temper zeal for GtOd's truth, even when purified of all 
 dross of mere human passion, with the healing waters 
 of Charity. 
 
 Thus, for example, though I for one fully admit the 
 claim of Symbolism to be an educator of Christians, as 
 well as of others, and give no credit to the assertion 
 that such teaching involves treachery to our Church, 
 still, as I have not myself learnt Doctrine from Ritual- 
 ism, and as I also thoroughly acknowledge that many 
 Churchmen cannot profit by such teaching, and so 
 naturally disparage its powers, I should have advice 
 to give to both parties. 
 
 To those who do not recognise the teaching powers of 
 Symbolism I would try to justify its claims to fill the 
 office of an educator, and I think such an endeavour 
 would be a very hopeful one ; and to those who are in 
 danger of being over forward in pressing its claims on 
 those who do not yet allow them, I should counsel most 
 urgently the exercise of consideration, and the honest 
 admission that the difficulties are real ones. 
 
 And here I must say that I am speaking more in the 
 My Diocese interest of the rest of the Church of England 
 want of such than in the interest of my own particular 
 
 Remedies. Dioccsc. I do uot belicve that in any 
 Diocese in the whole kingdom have there been so few 
 attempts to make hasty and irritating changes as in 
 mine. 
 
 I am of course aware that things have been said and 
 done in this Diocese as if the case was different. 
 
 But these charges must have been made in haste 
 and ignorance.
 
 73 
 
 Tlie truth is, that there has been only one Parish in 
 my Diocese where what is called " extreme Ritualism^' 
 hasj as far as I know^ been introduced, and that certainly 
 without any sanction from me. 
 
 And it does seem to me, that all persons in authority, 
 and. a Bishop at least as much as others, have a claim 
 upon their accusers, however earnest and single-minded 
 they may be in defence of their own opinions and views, 
 to raise a true and not a false issue ; and so not to 
 spread abroad throughout the whole Church rumours 
 about the prevalence of practices which, whether in 
 themselves excellent or indifferent, have, either 
 through the Bishop^s carelessness, or through the 
 effects of his example and teaching, not prospered in 
 his Diocese. 
 
 At the same time, my Brethren, I am not ignorant 
 of, or indifferent to the fact (which is at Roman 
 the root of these excitements of feeling). Tendencies and 
 that the pretensions of the Church of Rome 
 are put forward with a power and zeal which are new 
 to us of this generation, and that these claims obtain 
 a hearing, and a consideration, which they could not 
 gain in the days of our youth ; and this being so, it is, 
 I hold, the duty of every true-hearted member of the 
 Church of England to consider well what are the 
 causes of this change, and what can be done to 
 counteract any tendencies, which we may discover, to 
 discredit the claims of our Communion to be the 
 legitimate representative of Christ our Lord in 
 England. 
 
 And (may be) that which the accusations of men 
 acting in haste, with only partial information and over- 
 eager zeal may be powerless to do, the enquiries and 
 investigations of grave, calm, earnest, charitable, wise 
 minds and hearts may, and will, by the blessing of the 
 God* of Peace, effect. 
 
 At any rate, these seeming changes in men's thoughts 
 * See Appendix, Note XYI., p. 123.
 
 74 
 
 and convictions cannot, you may be sure, be traced back 
 to any one source. Whatever be the present strength 
 of their current, it is the effect, not of one, but of 
 several tributaries. I will mention some. 
 
 The Church of tiome in this country is now free from 
 
 Position of ^^^ ^^^^ shackles and all the unpopularity of 
 
 Church of an established and so dominant body, and 
 
 this circumstance of its being unconnected 
 
 with the State is with some in these days no slight 
 
 recommendation . 
 
 Then its present position enables it, with at any rate 
 some seeming justice, to protest against the charge, 
 which has been so often urged and believed, that the 
 faith of Rome and tl\e rights of a free people, like 
 Englishmen, cannot co-exist. I do not say that the 
 charge was a reasonable one, but that the Church of 
 Rome is at present in circumstances favourable to 
 demand her acquittal from it, and that by her conduct 
 in this instance (which her very interests dictate to her) 
 she must to some extent stop the mouths of such 
 gainsay ers. 
 
 Again, her traditionary readiness to use the fine arts 
 as a great moral and educating power, secures to her a 
 very considerable advantage in trying to recover the 
 support of men who give (as men of our generation do 
 give) a foremost place to art amongst the agents of 
 civilization. 
 
 But what has had most effect in making the change 
 I have been speaking of is this — 
 
 There is no doubt that much of the intellect of the 
 educated classes in England is external to the faith. 
 Many men's minds are toiling under the weight of the 
 demands made upon them by the Pantheists, Positivists, 
 Materialists, Rationalists, Latitudinarians, Erastians 
 of our day, and when they are wearied with these dis- 
 putations, they receive an offer of rest, through the 
 determination of such questions by the exercise of an 
 unlimited authority ; and some persons have found such
 
 75 
 
 an oft'er only too tempting, and have been seduced to 
 accept tlie proffered aid and relief. 
 
 But in trying to account for these new tendencies 
 towards another, and, as we believe, in- position of the 
 trusive communion, it is, perhaps, more ^^Jf^?* 
 becoming and prudent in us English 
 Churchmen to see whether there is anything in the 
 circumstances of our own position which may have 
 helped to give such a direction to the thoughts and 
 feelings of any of our brethren. 
 
 And that there are such circumstances no thoughtful 
 man can possibly deny. 
 
 Thus, for example — To whatever extent the mind of 
 our fellow-countrymen is indisposed to stamp upon any 
 particular creed the authority of the national conscience, 
 to that same extent the assertion of the principle of an 
 establishment weakens the power of our claim to the 
 allegiance of the souls of men. 
 
 Together with this disturbance of old, and, as I 
 assert, reasonable and godly convictions, there is in 
 many quarters an increase of that most weakening, 
 disabling distrust in the existence and power of all 
 ecclesiastical authority, which is generally classed 
 under the word Erastianism. 
 
 It is a symptom of the prevalence of such a principle 
 that persons entrusted with the responsibilities even 
 of our sacred office not unfrequently lower the tone of 
 their claims to govern those who have been made in 
 some matters subject to them, and sometimes substitute 
 for the exercise of their legitimate spiritual powers as 
 given them by their Lord, the freer use of those other 
 influences and powers, which the world gives, and so 
 can take away. 
 
 There is, too, not a little in the bearing and spirit 
 of those who are under authority much calculated to 
 bring the authority of our Church into contempt. I 
 refer to the unchastened, undutiful, uncharitable, con- 
 tumacious, unrestrained, unbelieving self-assertion so
 
 76 
 
 prevalent in all parties of the Cliiircli. I use, my 
 Brethren, each of these many epithets with a definite 
 meaning, and when I say all parties in the Church, I 
 do so with the distressing conviction that the profes- 
 sion of principles of obedience is often not the 
 expression of an obedient spirit. 
 
 And if I connect this upgrowth of an unchurchlike 
 temper with any faithless disparagement and even re- 
 linquishment of our claims — or, I would say, of the 
 claims made by us in the Name of Our Lord, and so 
 His claims — such consequences are not the less evil 
 and perilous. 
 
 Again, to a certain extent we are not only eating the 
 fruits of our own neglect, but are experiencing the 
 truth of the prophet's words — ^'^The fathers have eaten 
 sour grapes, and the children's teeth are set on edge." 
 
 Men are prejudiced against our claims, and their 
 hopes of good from admitting them are wea,kened by 
 the indisputable fact, that when after the Restoration 
 the Church was all powerful, she again neglected, as 
 she had done before the Reformation, to use the oppor- 
 tunity which God had in His Providence given her of 
 fulfilling the high purposes to which He had elected 
 her.* 
 
 Again, the attitude and policy of our Church has 
 been for a long time almost only a defensive one. I 
 do not say that there has not been much to justify the 
 taking up such a position, and to make it oftentimes 
 almost a matter of necessity. But, to say the least of 
 it, such a position has given to all separatists, whether 
 Romanists or Protestants, very great advantages in 
 their attempts to weaken and undermine her founda- 
 tions as the Church of the Nation. 
 
 And here, my own convictions will not suffer me to 
 
 pass by one of GtOd's Providential dealings with us 
 
 during the last year, and by which an holy man has 
 
 been withdrawn from the Church on earth, whose firm, 
 
 * See Appendix, Note XVH., p. 123.
 
 77 
 
 gentle^ loving voice was ever^ tliougli may be uncon- 
 sciously to liimselfj calling tlie hearts of all whose 
 anxieties arose either from the very strength of their 
 aifections for their Spiritual Mother, or from any 
 questionings of their own about her claims, to the 
 lesson which his meek, self-denying, and dutiful life 
 taught them about the graces of that fellowship with 
 Our Lord, which is to be secured by membership in 
 our Church. 
 
 My Brethren, the Church of England still, indeed, 
 retains in the past life and writings of John Keble, 
 and in his death in unwavering trust in the ministra- 
 tions of the Church of England, one of the most 
 powerful exponents of her claims to the allegiance of 
 Englishmen. But still the silence of that loving voice, 
 which gave utterance to unhesitating, strongly-rooted 
 convictions, and clear apprehensions of truth, the loss 
 of power to make known to him the burdens of the 
 heart, and to obtain his fatherly counsel and guidance 
 in all matters of faith and practice, is surely a source 
 of present weakness to us, and a cause of anxiety for 
 the future, which may well awaken the fears of 
 Churchmen. 
 
 Having very lately kept the anniversary of that 
 saintly man^s death, and keenly realising what he was 
 to us, I could not but thus remind you of this most 
 trying visitation by placing it amongst those circum- 
 stances which have of late seemed to weaken in some 
 respects our past position. 
 
 In making this statement of our present difficulties, 
 I quite admit that we may not rightly gauge them, 
 and that, in our desire not to be overreached by those 
 opposed to us, we may easily over-estimate them. 
 
 This eri'or, however, would be on the side of safety, 
 and without endeavourino- to weie'h those ^ ., , . 
 
 -..^ ,^. o o Possible issues 
 
 dilnculties more accurately, 1 would next of present 
 suggest to you some of the issues of the struggle. 
 present struggle.
 
 78 
 
 One would be this — the triumph of Erastianism, 
 and the temporary strengthening of an Establishment* 
 resting on no definite principles, repudiating all claims 
 to supernatural authority and prerogative, lowering 
 the tone of all teaching about Faith and Morals, and 
 casting out from its narrow and ever narrowing limits, 
 all aspirations of a deeply earnest Religion, and so 
 losing all those most devoted members who are ever 
 ready to spend and be spent for the Church and the 
 Doctrine committed to her, because she is to them 
 the Body of the Incarnate Saviour, and her Doctrine 
 is to them the very Truth of the Word of God. 
 
 Another vision of the future, and a very lurid one, 
 is that of a democratic upheaving, with a levelling 
 suppression of all high and ennobling principles, as 
 transcendental, and a tyranny of the sects, substi- 
 tuting the license of mere human opinions for the 
 sober, grave authority of the Church of God. 
 
 Or I might put a somewhat similar condition of 
 things in a rather different aspect. 
 
 Our old Church of England polity and faith may be 
 ostracised by the influence of a simultaneous, though 
 possibly not combined, onslaught of Ultra-Pro- 
 testantism and Ultra-Montanism upon it, and then as 
 a consequence of such a successful impeachment of 
 the claims of our Church, there may be a reign of 
 scepticism and infidelity; and then, after that this 
 tyranny has spent its malignant power, a reaction 
 may take place towards unlimited authority. 
 
 But if events should not justify such fears — and God 
 forbid that they should do so — we may be drifting 
 into the following condition. 
 
 The Church of England may be disestablished, and 
 when she has lost all the manifold blessings (and they 
 are priceless ones) of her present position, she may be 
 driven by her very weakness to throw herself upon 
 other principles of a better strength ; and then, con- 
 * See Appendix, Note XYIII., p. 124.
 
 70 
 
 scious of tlie soundness of her Ecclesiastical position, 
 and resting her claims both on Authority, and on her 
 oneness in Doctrine with the undivided Church, she 
 may trustfully, tenderly, and yet with the firm autho- 
 rity of one whose Magna Charta is that large and 
 unconditional promise which our Lord added to His 
 commission, employ, and dii-ect, and control the 
 energies of the eager faith, and the ardent love of her 
 Members. 
 
 The great increase of the devotion and zeal which 
 have, I am told, become one of the characteristic 
 marks of many of her younger Members, under even 
 our present circumstances, would make the condition 
 of a free Church a very hopeful one. 
 
 But, my Reverend Brethren, there is another and a 
 still better issue, in my iudsfment, and one 
 
 T . T ^ ^ c7 J & J, The best issue. 
 
 to which (xOD, we may hope, would m mercy 
 bring us, if we were but true to ourselves, courageous, 
 strong-hearted, patient, not ashamed to claim every 
 prerogative given to us by God, and so, conscious of 
 our own unworthiness to receive such trusts, as to be 
 humble, diligent, grateful, sympathising fellow- 
 workers with the Lord. 
 
 The remedy for our present ills and the escape 
 from our present danger may, I think, be included 
 under the one large head of changing our past defen- 
 sive policy into a constructive one- — the taking and 
 wielding " the armour of righteousness on the right 
 hand and on the left;'' not only the shield for defence, 
 but the sword and spear of the Spirit wherewith to 
 contend against all who oppose themselves. 
 
 By so acting we may give new life and being to the 
 principles which underlie, at this very moment, the 
 whole polity and doctrine of our Church. 
 
 But with a view to such a reinvigoration of our 
 National Church, her claims to authority must be most 
 unhesitatingly maintained ; and so she must distinctly 
 recognise that the charge of schism is a very serious
 
 80 
 
 one, and give proof that it is in lier case groundless — 
 her oneness with the primitive undivided Church must 
 be set forth with unquestionable precision — a disclaimer 
 must be totis virihus proclaimed, as Sir William 
 Palmer* has so well done in his admirable treatise on 
 the Church, that our formularies are not constructed in 
 the spirit of a compromise, but to give effect to 
 S. Paul's warning, ^^not to be wise above that which 
 is written." 
 
 The whole principles of Erastianism must be cast 
 aside as being no Goliath's sword, and as utterly un- 
 trustworthy weapons for such a warfare as ours. 
 
 Hooker's teaching that past abuse of a thing is not 
 a necessary cause of its being never used again must be 
 an accepted axiom. 
 
 Or, to state this point more forcibly, we must give 
 effect to the principle contained in a remarkable quota- 
 tion taken by Sir W. Palmer from S. Cyprian, who says, 
 '' Quid ergo ? Quia et honorem cathedrce sacerdotalis 
 Novatianus usuoyaty num idcirco cathedrce renuntiare 
 dehemus ? Aut quia Novatianus altare collocare, et 
 sacrijicia offerre contra jus nititur ; ah altari et sacri- 
 ficiis cessare nos o'portet, ne paria et similia cum illo 
 celehrare videamur?'^ 
 
 The admission of the truth of such a statement would 
 remove that present seeming unwillingness to utilise all 
 that is noble and of good report in man, and to give 
 scope, in properly regulated organisations, for those 
 higher and more perfect forms of self-dedication to GrOD 
 of a free Spirit, which a blessing on God's word, whether 
 read or preached, must, it seems to me, stir up in many 
 minds honestly bent on discovering the mind of God 
 in His Revelations. 
 
 Another means of recovering influence over the con- 
 sciences of men for the claims of our Church would be 
 to distinguish between what is Anglican,t because 
 
 * See Appendix, Note XIX., p. 124. 
 t See Appendix, Note XX., p. 125.
 
 81 
 
 Catholic, and what is not Anglican, because only- 
 Roman. 
 
 Of course it is beyond the limits of my time to-day 
 to point out to you how this may be done ; but every 
 one who in the love of GrOD and his brethren tries to 
 avoid bearing false witness on these points, is helping 
 forward so blessed a result. 
 
 Such an attempt would not include any sympathy 
 with points of Discipline or Doctrine, such as the forced 
 celibacy* of the Clergy, the denial of the Cup to the 
 Laity, Indulgences, that excessive veneration of the 
 Blessed Virgin, which is commonly designated as 
 Mariolatry, or any conception of our Lord^s Presence in 
 the Holy Eucharist which regards it as gross and carnal. 
 It would train the members of our Church to be very 
 thankful that we are free from embarrassing questions 
 which touch the whole authority of the Faith, and 
 which arise out of the modern Doctrine and practice 
 of Development. 
 
 Nor would the Church, so conscious of its authority, 
 so realising its providential position in Christendom, so 
 claiming to be the great barrier against Romanism on 
 one side, and that ultra Protestantismt on the other, 
 which in its attempts to disparage the grace of the 
 Sacraments, really brings the truths, we still all agree 
 in receiving, into peril, if not into discredit, be afraid of 
 dealing with all disturbing questions, such as those of 
 the present day, of Ritual. 
 
 Whilst it would not ignore the demands of an age, 
 which estimates so differently from those immediately 
 gone before it the value of aesthetics, and would take 
 into its service this instrument, as one of great power 
 in moving those emotions, which are among the lesser 
 handmaids of Religion, and so in drawing men within 
 (so to speak) the sight of the mysteries of our Faith 
 through such external symbolism, it would provide — 
 
 * See Appendix, Note XXI., p. 125. 
 t See the Eeligious Weakness of Protestantism, by F. W 
 NeAYman, 1866.
 
 82 
 
 that no imputation could be possibly laid upon our 
 ceremonial, that it was Koman in its teaching — that 
 emotional religion should not be taken for more than 
 it is worth — and that good Christians, who were even 
 purists about outward worship, should not find their 
 scruples, or even their natural infirmities uncared 
 for. 
 
 In a strong system, administered by the courage, 
 and gentleness, and patience, and sympathy of an 
 undoubting faith in GrOD and His Truth, the wants of 
 man's moral and intellectual being might be met and 
 relieved — demands for greater liberty might be satis- 
 fied, because greater authority to prevent licence would 
 be secured — far more appeals for the judgment of 
 charity might be listened to, and favourably answered, 
 because both the limits within which a right faith 
 might exercise itself, would be more clearly defined, 
 and the restrictions of it to such enlarged domains 
 might be more easily enforced. 
 
 I have now told you, my Brethren, what is the 
 My hope that it objcct before my mind — what I trust never 
 may be reached, j-q ccasc to pray for — and to compass which, 
 I am prepared to strain every nerve, and to make, if 
 need be, any sacrifice. 
 
 If the signs of the times are not altogether bright, 
 they are not, I am sure, altogether dark — and I have 
 a confident hope, that in spite of the many obstacles, 
 some placed in the way by a thankful loyal jealousy 
 for our present blessings, and some perhaps by less 
 worthy motives, we Churchmen may still, with the 
 influence and power of hearts bound to one another in 
 our one Head by the ties of faith and love, be enabled 
 to apply the Grospel remedies to the social and moral 
 diseases which are engendered both by unprecedented 
 wealth and most disastrous poverty, and by the in- 
 herited and still increasing alienation of the masses 
 from the ordinances of our holy Religion. 
 
 And for this end we need, I repeat it, a Church 
 Policy of a positive and constructive temper, which
 
 83 
 
 shall claim allegiance to our Ohurcli as representing 
 the faith and the practice of undivided Christendom. 
 
 And why are we not to have it ? 
 
 It very much depends, my Brethren, on the Lay 
 members of the Church what answer to Much depends 
 such a question events will justify. on Laity. 
 
 The issue is of course with God alone, but the Laity 
 have their allotted place in GtOd's counsels, and if they 
 are loyal to their Church, they have a right to the 
 dignity of being reckoned among ^^ the fellow workers 
 with God." 
 
 But, my Lay Brethren, if you would use these pre- 
 rogatives which belong to those on whom Address to 
 the Unction of the Holy One, our Prophet, ^a,ity. 
 Priest, and King, has in a true sense fallen you must 
 not forget that every Office has its duties and responsi- 
 bilities, and that no one can discharge them with a good 
 conscience who does not take pains to make himself 
 well informed about them. 
 
 This you will best do by using your Prayer Book and 
 the other formularies of your Church as your guide in 
 the study of God's word. 
 
 Such study will enable you to separate the wheat 
 from the tares, and to determine what has on it the 
 stamp of the Church of England, and what has not. 
 
 In such honest endeavours to inform yourselves what 
 is the faith and duty of a Churchman, your own Clergy 
 will, I am sure, most cheerfully give you (as they are 
 bound to do) help, and will advise you what other 
 books can provide you dependable assistance. 
 
 However, that which I mainly insist on, is that you 
 should go to the Prayer Book and formularies of your 
 Church, and not trust to party publications, and their 
 one-sided statements. 
 
 I would also urge you to take your part heartil}^ in 
 making your Church and its offices and schools such 
 as to witness that you have a care for the things of 
 God, and the souls of your brethren. Every one 
 acquainted with the organisation of a parish knows
 
 84 
 
 how mucli the excellence of the day school, the night 
 school, the Sunday school and the parish choir de- 
 pends on the co-operation of the laity and their 
 families with their Clergy, and I am thankful to be- 
 lieve that such expressions of interest in the offices of 
 the Church, and the many ministrations of charity, are 
 increasing amongst us, and I thank God and bless 
 you for it. 
 
 But do not misapprehend me. Whilst I am con- 
 fident that by not restoring your Churches, or by not 
 improving the conduct of the services, you will not 
 help to exorcise any spirit of disloyalty to the Church 
 of England, which may have taken possession of your 
 neighbours ; I am still more certain that by no amount 
 of offerings for the Sanctuary, or of willing, zealous 
 co-operation with your Clergy, you can effect that one 
 needful thing, namely, the changing your hearts into 
 the Temples of the Holy Ghost. 
 
 And here I would specially remind you of the re- 
 lation in which you stand to me and I to you. 
 
 If I have ever done anything to justify the unsound 
 opinion that the Bishop is merely the overseer of the 
 Clergy, I have done, through infirmity, that which is 
 entirely contrary to my own convictions. 
 
 The ties which bind a Bishop to his Clergy are in- 
 deed very peculiar ones, but there are others which 
 should equally connect the Bishop and his Laity, in all 
 which betokens mutual responsibilities and a close 
 relationship ; and under the sense of this I would now 
 speak to you. 
 
 The true idea of the position in which the Laity 
 and their Clergyman should stand to one another is 
 that of confidence ; but if there is good reason why 
 this idea cannot be realised, the Laity are quite right 
 in seeking the arbitration of the Bishop. 
 
 I am, of course, well aware that all delations of 
 such troubles are painful to a good Christian; but 
 then, on the other hand, the pain attending on such 
 an act is a great protection to the accused party that
 
 85 
 
 the charge is not lightly made ; aud I must add that 
 I think that combinations, which are made with a view 
 of lessening this pain and embarrassment, and which 
 thus weaken this sense ot responsibility, are very 
 perilous, tend to sow broadcast the seeds of suspicion 
 and distrust — will probably cause eventually a great 
 reaction in the minds of men of goodwill and peace — • 
 and that any complaints presented by them, however 
 just they may be, ought not to be dealt with by the 
 Bishop in any other way, except that which the law 
 marks out, namely, in his Court. 
 
 At the same time, I assure you that I have no sym- 
 pathy with any disorderly or inconsiderate conduct 
 towards you, whoever may be guilty of it. I have 
 ever counselled the exercise of a spirit of moderation, 
 and a patient deferential bearing, not only towards 
 honest convictions, but even towards ill founded preju- 
 dices ; and as an instance of this, I have, in the interest 
 of the Laity, never allowed (to the best of my power) any 
 alterations to be made in a Church without my faculty 
 — without (that is) thi' legal authority of my Court, in 
 which all objections may be urged, and are sure to 
 meet from the Chancellor of the Diocese the con- 
 sideration of the candid mind of a great lawyer. 
 
 But, on the other hand, I should spurn myself, and 
 feel myself worthy of your contempt, if I did not seek 
 to act in any question between any of my Laity and 
 my Clergy with the most thorough determination to 
 give a full measure of j ustice to the Clergyman ; and 
 I trust no considerations, however powerful they may 
 seem to be for the moment, shall ever move me to 
 swerve from such a course. 
 
 It is also my purpose never to allow any one, as far 
 as I am concerned, to hope that he can maintain his 
 own rights by assailing any which are mine by the 
 law either of Christ, or of my country; and I trust 
 that I shall never give any of you cause to suspect 
 that I have been overawed by any undue regard for
 
 86 
 
 the praise of men to act unfairly either by any 
 Clergyman or any Layman. 
 
 It will probably occur to you, my Brethren, that 
 part of what I have just said to you has been occa- 
 sioned by the circumstances of suspicion and distrust 
 in which some of you have been specially placed 
 towards me ; and though my words are, I think, not 
 unbecoming a Bishop at any season in addressing the 
 Lay members of the Church, I admit that I consider 
 them very seasonable at the present time, when there 
 seems to be some risk of the weakening of the powers 
 of our Church to maintain her claims against all who 
 would disallow them, by encouraging evil surmisings 
 and charges of dishonesty, instead of acts of mutual 
 forbearance and confidence. 
 
 But if the hope of success in raising a constructive 
 Church system, which shall both provide 
 
 '^cier^y*'^ for a fuller exercise of authority, and also 
 at the same time guai'antee a larger 
 measure of liberty to Churchmen, very much depends 
 on the loyalty of the Laity to the teaching of their 
 Church, it depends still more, we are sure, on you, my 
 Reverend Brethren, the Clergy,* upon your doing (to 
 use very familiar words) " your duty in that state of 
 life unto which it has pleased God to call you ; " and 
 I would now explain to you exactly what I mean by 
 saying this. 
 
 With a view to this discharge of your duty, you 
 must have satisfied yourselves what is the exact 
 meaning of your engagement ^^ to minister the Doc- 
 trine and Sacraments, and the Discipline of Christ, 
 as the Lord has commanded, and as this Church and 
 Eealm hath received the same;t and also of those 
 •other words which the Bishop addressed to you when 
 you received the Order of Priesthood — " Eeceive the 
 Holy Ghost for the Ofiice and Work of a Priest in the 
 Church of God, now committed unto thee by the 
 
 * See Appendix, Note XXII., p. 126. f Form of Ordering 
 of Priests : see Appendix, Note XXIII., p. 126.
 
 87 
 
 imposition of our hands. Whose sins thou dost 
 forgive they are forgiren^ and whose sins thou dost 
 retain they are retained^ and be thou a faithful 
 dispenser of the Word of G-qd and of His Holy 
 Sacraments.'^ 
 
 I do not say that you will not find different inter- 
 pretations given of these words ; but what I do say, 
 is that you are bound to try to convince yourselves, 
 what is their historical and so true meaning, and that 
 you should use, as helps to this, the writings of those 
 who lived at the time when the Church last put her 
 stamp of authority on them, and that next, if need be, 
 you should appeal, as your Church would herself guide 
 you to do, to the teaching of the primitive Church. 
 
 Of course I do not forget that these words of mine 
 to you might be so construed as not only to include all 
 the Theology which the Eastern Church evolved in 
 giving an answer in the six first General Councils to 
 the question — What were the relations of the 
 Three Divine Persons to one another, and what they 
 had done for man ; and which Theology the Western 
 Church has embodied in its glorious Creed, called the 
 Athanasian ; but also may seem to require you, as 
 honest men, to master all teaching abotit the Sacra- 
 ments and Ordinances of the Church, and the pro- 
 gressive work of the gi-ace of GrOD in the hearts of 
 the redeemed ; and which teaching is generally 
 classed under objective and subjective anthro- 
 pology. 
 
 But you will not, I am sure, my Brethren, so mis- 
 construe my advice to you, and will tmderstand that I 
 am not setting before you a standard of attainment, to 
 which I have certainly never attained myself, and that 
 I am only urging you to seek such help to solve any 
 difficulties, as is very close at hand, and lies in no 
 very large compass. 
 
 And this, at any rate, you will, I am sure, gain by 
 such studies. You will gain the strongest assurance 
 that the office and work of a Priest is a real work, real
 
 88 
 
 in the sense of its being an instrument of tlie Holy 
 Ghost in incorporating mankind into the humanity of 
 the Word made flesh. 
 
 I need hardly add to this that, with the conception 
 of the reality of your work, you will not, through any 
 mistaken feelings, think it a token of personal humility 
 to despoil your office of its prerogatives, but will be 
 content to have laid to your charge (if it must be so), as 
 a consequence of your faithful stewardship of what is 
 not yours, but the Lord's, the offence of priestcraft, and 
 so to bear, when thus accused,''^ the reproach of Christ/' 
 
 Let not, then, I pray you, the ignominy attaching 
 at this day to that word Sacerdotal deter you from 
 trying to ascertain both what is your own position in 
 the Kingdom of the Incarnation, and also whether 
 other powers, besides those related to the Sacraments 
 and Absolution, and which are connected by all 
 Churchmen, and even by the sects, with the Ministry 
 of the Gospel, are not really held in that large term. 
 
 Take, for example, the preaching the Gospel. 
 Every man, who uses these words with any fixed 
 meaning, will find that if, by a careful analysis, he re- 
 solves that meaning into its constituent parts, it holds 
 functions which are instrumental, ministerial, media- 
 torial, almost sacramental. 
 
 But this is not all. You may easily obtain evidence 
 that in the denominations persons are urged to go to 
 their Ministers, and to seek from them privately the 
 healiug of the Gospel for their wounded spirits, and 
 you will, I am sure, shrink from supposing that such 
 a ministration of our Lord is merely connected with 
 those moral and intellectual distinctions which belong 
 to nature rather than to grace, or that they can obtain 
 such aid without enabling their Ministers (be they 
 who they may) to act with regard to them judicially. 
 
 I have received an important testimony to the fact I 
 have just stated, and T shall print it in the Appendix 
 to this Charge.* 
 
 * Appendix, Note XXIV., p. 128.
 
 89 
 
 l^he matter at issue and involved in the question is 
 of the utmost moment, and one whose fame for learn- 
 ing and piety is in all the Churches has given such a 
 warning with regard to it, that I must read it to you. 
 
 My venerated friend, Dr. Pusey, in the Preface to a 
 Sermon on the text, '^ Will ye also go away ?" makes 
 the following statement : — "My own strong conviction 
 is that the issue of that battle in the English Church 
 will depend very mainly on the issue of that which is 
 now waged against what is called ' Sacerdotalism.' 
 People attach doubtless different meanings to the 
 word; but what is really included in its rejection is 
 the belief of any medium between the soul and GrOD. 
 It involves primarily the rejection of Sacraments, and 
 therein of any absolving power committed to the 
 Priesthood ; and, secondarily, any authority in matters 
 of faith other than the conscience of each individual 
 recognising as true in Holy Scripture what commends 
 itself to its individual judgment. The attack has been 
 dexterously begun. ^ Sacerdotalism ' suggests the 
 idea of human weakness and arbitrariness. People 
 are taught to think that men put the Sacraments in 
 the place of Christ. They appeal to men's love for 
 our Divine Redeemer, and forget that the self-same 
 arguments may be turned against the mediation of 
 our Lord Himself, as coming between the soul and 
 God. This has been before now — in our own times." 
 
 This is, however, my Brethren, only one side of 
 Truth, and the present controversies about that side 
 suggest to me to give you several cautions in con- 
 nexion with it. 
 
 Thus I would remind you that the holding a principle 
 with all firmness does not prevent your applying it with 
 the greatest consideration for others who have not yet 
 received it ; and that it is an act of great unwisdom to 
 irritate men's minds, and so stir up hostility to any 
 such principle by constant attempts to give the principle 
 some fresh manifestations. 
 
 And here^ by way of giving force to such counsel, I
 
 90 
 
 would caution you to have in constant remembrance 
 the resolution of S. Cyprian, "to do nothing without 
 the advice and good will of the people/' and not to 
 omit in your calculations of what that may be, the fact 
 that you have to deal " not with Spaniards and 
 Italians, and their uncontrollable imaginations, but 
 with Englishmen, who, if wanting in this great gift, 
 have very specially the blessing of an honest con- 
 science, and a jealous suspicion of every person and 
 thing which seems to compromise the independence of 
 tbeir thought and action." 
 
 The same tender care for others and the same loyal 
 zeal for the furtherance of the Gospel, will also lead you 
 to give to the fact that the days in which we are 
 living are characterised by a general intolerance of all 
 exact and definite statements of religious truth, some 
 influence on your teaching. 
 
 I would also exhort you to be a distinct witness that 
 instrumental agency may be overvalued, and that it is 
 possible (to use the words of an able writer) ^' to in- 
 doctrinate men with the idea that the Sacraments of 
 the Church will do all for them, with but little co- 
 operation of their own." 
 
 I would further urge you to insist with the same 
 plainness of speech that these instruments will not 
 profit, unless used with right dispositions. 
 
 I would have you remind your people over and over 
 again, that if S. Paul teaches the Galatians* that 
 Baptism is the means of their putting on Christ, he 
 had just before taught them that faith was the 
 instrument by which they become children of God. 
 And I would have you enforce this upon their con- 
 victions by expounding to them how if the Sacrament 
 is the Hand of God by which He reaches the objects 
 of His love, Faithf is the Hand which His suppliants 
 extend to Him. 
 
 * GaL iii. 26, 27. 
 t Tlie words "" with faith " were added to the words " draw 
 near " in our Communion Service in 1662.
 
 91 
 
 Yes, my Brethren, believe me, tlie Doctrines of 
 Justification by Faitli, and of Sacramental Grace, bave 
 botb their place in the system of Revealed Truth ; and 
 it will be to your own peril, and the peril of the souls 
 committed to your care, if you displace either of these 
 Doctrines. You cannot too earnestly teach the neces- 
 sity of a right use of the Sacraments, but you must 
 also embody in your teaching such words as those of 
 one of our Archbishops, namely, S. Anselm,* " Thou 
 believest that thou canst be saved only by the death 
 of Christ. Come, then, while thou hast breath, place 
 thy trust in this death ; place confidence in nothing 
 else ; to this death commit thyself wholly ; in this 
 death array thyself all over ; mingle thy whole self in 
 this death ; nail thy whole self to it ; wrap thy whole 
 self in it. And if the Lord should seek to judge thee, 
 say, ' Lord, I interpose the death of our Lord Jesus 
 Christ between me and Thy judgment : on other terms 
 I contend not with Thee.' And if He shall say, ' I 
 will judge thee because thou art a sinner,' I'eply, 
 'Lord, I interpose between Thee and my sins the 
 death of the Lord Jesus Christ.' If He shall say, 
 ' Thou hast deserved damnation,' reply, ' Lord, I hold 
 out the death of our Lord Jesus Christ between me 
 and my ill deserts. I offer His merits in lieu of the 
 merits which I ought to have, and which I have not.' 
 If He shall say that He is wrath with thee, reply, 
 ' Lord, I hold between me and Thy wrath the death 
 of my Lord Jesus Christ.' " 
 
 What I have just said to you holds also another 
 caution, which is this, never to lower in the appre- 
 hension of your people any Truth, but to try to raise 
 the appreciation of the other Truths, which may have 
 been either overlooked through carelessness, or under- 
 valued through ignorance of the relations in which 
 all Truths stand to one another. 
 
 And this fact of the close connexion of the different 
 
 * See Sermon on Justification by Faith only, by Kev. C. H. 
 Davis, p. 23.
 
 parts of Truth with one another reminds me of 
 another most important direction. 
 
 One of the best ways of testing the soundness of 
 any process of reasoning is to apply it not only to the 
 one case in hand, but to others. It is possible that it 
 may be an effective weapon of offence, not only 
 against what you wish to discredit, but also against a 
 Truth you hold to be most precious. 
 
 Thus you may be tempted to use and rely upon an 
 argument against Sacramental grace, which some 
 champion of a deeper Negation may apply with equal 
 force against the Doctrine of the Incarnation ; or you 
 may disparage the first centuries, in order to discredit 
 the authority of the teaching of the Church, and you 
 may discover, when too late, that you have led him, 
 whose doubts you have thus raised, to count as naught 
 the all-important acknowledgment of the Church of 
 those centuries, that the teaching of Holy Scripture 
 was consentient with the expressions of the mind of the 
 Holy Spirit, as working in the Church at that time, 
 and so had this evidence to its being the Word of God. 
 
 But above all, my Brethren, if you would thus by 
 word be a faithful exponent of your Church's teaching 
 both in private and public, it must be by daily prayer- 
 ful study of those same Scriptures. They have been 
 preserved to you that you may read them, study 
 them, pray over them, learn them by heart, and 
 minister them in the fulness of the knowledge and 
 love of them ; and nothing, I am persuaded, would 
 help you more to this than faithfulness to your obliga- 
 tion to say the daily Services. 
 
 Obedience to this rule is in itself a sacrifice of duty 
 to God, and it will in its blessed effects not end there. 
 
 Such a habit, and the earnest endeavour to fulfil 
 the ends of the appointment of the Ember seasons, 
 will help you almost more than anything to realise the 
 marvellous force of all prayer, and the quickening 
 power which God has connected with communion with 
 Him, in His word.
 
 93 
 
 But you have to teach not only "by your words, but 
 also by your lives. 
 
 Whatever you do, my Brethren, watch earnestly 
 against the encroachment of a worldly spirit, the 
 custom of measuring your calling, its duties, and its 
 privileges bv any mere worldly standard. If you do 
 thus measure them, I am bold to say that of all men 
 the most miserable must be the Clerg3\ 
 
 But there is a better and a wiser course. Our great 
 poet, John Keble, points it out to us. He says — 
 
 " But chiefly ye should lift your gaze 
 Above the world's uncertain haze, 
 And look with calm unwavering eye 
 On the bright fields beyond the sky, 
 Ye who your Lord's commission bear. 
 His way of mercy to prepare : 
 Angels He calls ye : be your strife 
 To lead on earth an angel's life." 
 
 And if, my Eeverend Brethren, you do as he bids you, 
 if you thus value the functions of your office by the 
 standard of the Gospel, you will both draw a large 
 blessing into your own souls, and also impart what 
 you receive to others, and this especially by the con- 
 straining power of a holy, consistent life. 
 
 Such a life has always been a most powerful teacher, 
 but at the present day it is the only teacher that can 
 reach large masses of our countrymen. 
 
 And when these masses see amongst them a devoted 
 Clergy — La^Tnen spending their time, their money, 
 and their best powers in acts of self-denying charity — 
 women giving themselves up to those ministrations 
 which none but faithful, loving, sympathising women 
 can discharge, they are brought to confess that these 
 have something which they lack, and which they be- 
 gin to desire to have ; and then come conversions, 
 and in-gatherings to the Church, and the building up 
 of converts in the faith, and the fruits of the Holy 
 Ghost in their renewed lives. 
 
 This is a glimpse only, my Brethren, but a very
 
 94 
 
 cheering one, of a bright and glorious vision, in which 
 every one of us, if we are true men, may indulge. 
 This is a result of Home Missions, in which we may 
 all, by our ministrations, whether of alms or of 
 prayers, or of personal service, have our part. 
 
 There are very many other things on which I should 
 like to speak to you, and that out of a full heart, but 1 
 must not claim your attention much longer, and all I 
 would now add is more of personal concern to myself. 
 
 Thus I should be untrue to my own most sincere 
 
 statement fcelings if I did not thank you all for much 
 about Myself, ready co-operation and forbearance, as I 
 have already thanked some of you for many and very 
 valuable official services. 
 
 And here I feel that circumstances make it almost 
 needful for me to add that if, in my appointments to 
 Stalls in the Cathedral, or to the important office of 
 Rural Dean, I have not always selected those of my 
 Clergy who are most at one with me in all matters, I 
 have not thus acted with a view, as I am told it has 
 been reported, of tampering with their convictions. 
 
 If I had done so, I should have felt that I could 
 only have failed, as I should have deserved to do, in 
 such a base policy. 
 
 But on the other hand, I own that I have not done 
 this without some motives. 
 
 I have thus been enabled to give definite expression 
 to my conviction that in most things, in, for example, 
 almost all the Truths of pure Theology, we are agreed, 
 and that a sense of exclusion from any opportunities 
 of serving their Church only irritates honest minds, 
 and to some extent disables even a brotherly heart 
 from appreciating the bonds of unity. 
 
 I have also felt, that as I have ever urged you to 
 act with consideration for any shortcomings in Faith 
 and Practice of your parishioners, I was the more 
 bound not to deal in a different spirit with any of you, 
 but to show that I accept the saying of S. Augustine,* 
 * S, An^:, de Gen. ad Lit., 8, c. 3.
 
 95 
 
 in its fullest meaning, '^Melius est duhitare de 
 occultisj quam litigare de incertis.'' 
 
 There is also another claim that many of you have 
 upon my thanks. 
 
 During the late excitement it came to my know- 
 ledge, that not a few of you wished to give me some 
 assurance that you did not share in the suspicions, in- 
 sinuations, and charges so very rife. But I have, as 
 far as possible, discouraged all such expressions of 
 confidence in me. 
 
 It is not, my Brethren, that I do not value any 
 token of aifection from my Clergy and Laity, but it is 
 that I disapprove of such things in all but the most 
 exceptional cases, and for these reasons : — 
 
 Words are often used in these addresses, whether 
 of approval or disapproval, which go beyond or fall 
 short of the convictions of some of those who sign 
 them. 
 
 Then, again, by the use of these words the Clergy 
 may get into collision with some of their parishioners 
 through misapprehension ; and further, conscientious 
 people are greatly embarrassed in their choice of one 
 of the two alternatives, the seeming not to agree in the 
 object, or to express agreement in a way they cannot 
 quite justify to their consciences. 
 
 I, therefore, thank you most cordially, my Brethren, 
 for your silence, and I assure you that I have not 
 misconstrued it. 
 
 And having thus expressed my dislike to all these 
 kind of addresses, I will only say that I will do to 
 you as I would be done by, and that it must be a most 
 extreme case in which, I will not say I shall encourage, 
 but rather in which I shall not endeavour to discourage 
 your parishioners from marking in any such way any 
 part of your teaching or conduct. 
 
 Nor would I have you suppose that it is only by way 
 of public protest or address that you could have 
 obtained an explanation from me of any statement of 
 mine which distressed any sincere Churchman.
 
 96 
 
 I have certainly failed to convey to you a correct 
 impression of my conception of tlie relations which 
 exist between a Bishop and those over whom he is 
 set, if I have given you any cause for forming such a 
 conclusion. 
 
 Any communications made to me, which have not 
 borne the mark of a very dictatorial or captious spirit, 
 have, I hope, always received that attention which 
 was due to them ; and I am not prepared to raise the 
 question whether those who feel at liberty to give 
 themselves a large extension to the meaning of their 
 Church's teaching, should not think it right that their 
 Bishop should also have the same freedom. 
 
 At any rate if I have failed in not only sanctioning 
 but in encouraging such confidential intercourse with 
 any of you, I very much regret it. 
 
 And even now possibly some of you may have 
 expected from me a fuller exposition than I have given 
 of the teaching of our Church, as an answer to any 
 complaints which have been publicly made. 
 
 If this be so I must, in excuse, say that I have not 
 read any part of these public proceedings which has 
 not been forced upon me by some private communica- 
 tion from some of yourselves ; and that in so doing I 
 have been acting upon a general, and I believe a 
 wise rule. 
 
 I feel sure that many persons say things under the 
 excitement of the moment, which they afterwards 
 pray God to forgive them for having said ; and I 
 know well, also, that I am too much encompassed with 
 infirmity to trust myself always to think of, and to act 
 towards those who have so offended, in a spirit of 
 charity, and not, perhaps, to feel some slight wish that 
 the words of the poet may be fulfilled in their case — 
 
 yXcoaaj] /laraLa ^rjfiia TrpoarpL/SeTat. 
 And so I am content not to know these things, and to 
 feel sure that anything which really requires notice 
 will be brought before me in some other and less 
 public way.
 
 97 
 
 Be, however, this as it maj, I have not from any 
 dishonest motive kept back anything from you, God 
 knoweth. 
 
 And as I have spent now nearly thirty j^ears of my 
 life in this Diocese, I trust that none of those who 
 have known me so long can require this assurance. 
 
 They, at any rate, know that if my dearest friend 
 and predecessor had discovered this taint in my 
 character, he would not have trusted me as he did. 
 
 No man, I am confident, owes more to others — some 
 his seniors, some his contemporaries, some his juniors 
 — than I do ; but he who seems to have been specially 
 charged with the gifts of God's good providence for 
 me, was your late Bishop. 
 
 It is to him, under God, that I owed my connection 
 with Merton College, with my parish of S. Peter's, 
 Oxford, and with your Cathedral ; and he it was who 
 on his death-bed advised that the burden of his office 
 should be laid on me. 
 
 Though I was lacking in almost every point that so 
 distinguished him above his fellows, he was (un- 
 accountably to me) led to guide me and to trust me, 
 and to make me his fellow worker and a sharer in his 
 counsels ; and nothing, I can truly say, more helps me 
 to act cautiously, calmly, considerately, charitably, 
 faithfully to my trust, loyally to my Church, ak-qOeveiv 
 ev dyaTTrj^ and el hvvarov fiera irdvTwv dvOpcoircov 
 elprjv6vetv,'\ than the recollection of him and his Epis- 
 copate. 
 
 It is not, I trust, my habit to speak of myself, and 
 you must forgive me for having* to-day broken through 
 my rule, especially as I have only allowed myself to 
 state what it seemed to me that those over whom I 
 have, by the Grace and Providence of God, been set, 
 had a claim on me to say, and silence about which 
 might have been misunderstood. 
 
 I now commend myself to your prayers, and I am 
 ready to give you the Apostolical Benediction. 
 * Eph. iv. 15. t Rom. xii. 18. 
 
 H
 
 APPENDIX 
 
 Note I.— Page 30 * 
 Table showing the Septuagintal use of the Verb TroieTv. 
 
 
 Septuagint. 
 
 Vulgate. 
 
 Auth. Version. 
 
 Exod. X. 25 
 
 6\oK. Koi Ovcias, & iroiriaroix^v 
 
 offeramus 
 
 sacrifice 
 
 Exod. xxix. 36 
 
 rh ixo<xx°'-P'-ov TToi'f}(reis 
 
 ,, 
 
 offer 
 
 Exod. xxix. 38 
 
 & iroiiiffeis, afxvovs 
 
 facies 
 
 offer 
 
 Exod. xxix. 39 
 
 rhv a/nvov Troirjaeis 
 
 o 
 
 offer 
 
 5> 
 
 »> >5 
 
 o 
 
 offer 
 
 Exod. xxix. 41 
 
 )5 5> 
 
 offeres 
 
 offer 
 
 Levit. iv. 20 
 
 TTOiTjcrei rhv fxSaxov 
 
 faciens 
 
 do with 
 
 ,, 
 
 eTT0L7](TeV ,, 
 
 >) 
 
 did with 
 
 5> 
 
 TroirjO^ffeTai 
 
 o 
 
 do with 
 
 Levit. ix. 7 
 
 ■KOL7](Tov rh irepl ttjs a/xap. 
 
 immola 
 
 offer 
 
 ,, 
 
 TToirjaou to, Scopa 
 
 mactaveris 
 
 >> 
 
 Levit. ix. 16 
 
 iiroirjcrev avrh 
 
 fecit 
 
 ,, 
 
 Levit. ix. 22 
 
 TToirjaas rh irepi rris a/xap. 
 
 completis 
 
 )> 
 
 Levit. xiv. 19 
 
 TToiTja^i 6 Upevs 
 
 faciet 
 
 ,, 
 
 Levit. xiv. 30 
 
 iroi-fjaei fiiav airh r. rpvycov 
 
 offeret 
 
 ,, 
 
 Levit. XV. 15 
 
 iroi-qa^i avrd 
 
 faciet 
 
 „ 
 
 Levit. XV. 30 
 
 TTOi^cet 6 lepevs r)]v fxiav 
 
 ,, 
 
 „ 
 
 Levit. xvi. 15 
 
 TTOiTjcrei Th al/xa 
 
 inferet 
 
 do with 
 
 ,, 
 
 iTToirjaev ,, 
 
 o 
 
 „ 
 
 Levit. xvi. 24 
 
 TTOirjaei rh d\oKavTWjj.a 
 
 obtulerit 
 
 offer 
 
 Levit. xvii. 4 
 
 TTOiricrai. avrh eis oXoKavrco/xa* 
 
 ,, 
 
 offer 
 
 Levit. xvii. 9 
 
 iroLrjaaL avT6 
 
 „ 
 
 ,, 
 
 Levit. xxii. 23 
 
 (TcpdyLa iroLr)(T€LS 
 
 offerre 
 
 offer 
 
 Levit. xxii. 24 
 
 ov TTOiTjcreTe 
 
 „ 
 
 make offering 
 
 Levit. xxiii. 12 
 
 TroiTjcrere irpS^arov 
 
 caedetur 
 
 offer 
 
 Levit. xxiii. 19 
 
 noiTjaovaL x^'-M-^.pov 
 
 facietis 
 
 sacrifice 
 
 Num. vi. 11 
 
 TTOirja-ei jxiav. 
 
 „ 
 
 offer 
 
 Num. vi. 16 
 
 TTOLTjaei rh irepl ajxaprias 
 
 ,, 
 
 ,, 
 
 Num. vi. 17 
 
 rhv Kpihv iroiifffei 
 
 immolabit 
 
 5) 
 
 " 
 
 TToirjcrei Qvaiav 
 
 offereus 
 
 )> 
 
 I
 
 99 
 
 
 Septuagint. 
 
 Vulgate. 
 
 Auth. Version. 
 
 Num. viii. 12 
 
 TTOtTjo-eis rhu eua 
 
 facies 
 
 offer 
 
 Num. XV. 3 
 
 TToiriaeLS 6\oKavTU)iJ.ara 
 
 ,, 
 
 make offering 
 
 Num. XV. 8 
 
 TTOi^re ttTrh twv ^owv 
 
 ,, 
 
 prepare 
 
 Num. XV. 24 
 
 iroiT](T€L . . fiScrxov 
 
 offeret 
 
 offer 
 
 Num. xxviii. 4 
 
 rhu a/jLvhu . . ■Koi-r](Teis 
 
 >> 
 
 offer 
 
 J' 
 Num. xxviii. 8 
 
 5i >> 
 
 o 
 offeretis 
 
 ',*, 
 
 ,, 
 
 -7roi7)(reTe 
 
 o 
 
 J) 
 
 Num. xxviii. 15 
 
 X^'^fJ-apou . . ■K0i7]d-i](T^Tai 
 
 olferetur 
 
 ,, 
 
 Num. xxviii. 24 
 
 TToirjaeTe 
 
 facietis 
 
 >5 
 
 Num. xxviii. 31 
 
 TTjv Ovffiav TrotTja-ere 
 
 offeretis 
 
 ,, 
 
 Num. xxix. 2 
 
 TTOtTJo-ere oXoKavrufxara 
 
 ,, 
 
 „ 
 
 Deut. xii. 27 
 
 iroi7](r€is TO oKoKavTwixaTa 
 
 " 
 
 
 Joshua xxii. 23 
 
 TTOtrjcai Qvcriav 
 
 imponeremus 
 
 >> 
 
 Judges xiii. 16 
 
 iav iroir](rris oXoKavrw/xa 
 
 facere 
 
 " 
 
 Judges xiii. 19 
 
 Si€XCi>pio'€ TToirjcraL 
 
 ,, 
 
 did 
 
 1 Kings iii. 15 
 
 eVotTjcrev elprjuiKas 
 
 obtnlit 
 
 offered 
 
 1 Kings viii. 64 
 
 iiroi7](Teu oKoKavrwcnv 
 
 fecit 
 
 ,, 
 
 1 Kings xi. 33 
 
 iiroiiqa-e rfj 'Ao-Taprr?* 
 
 adoraverit 
 
 worshipped 
 
 2 Kings V. 17 
 
 oi) TTOLrjaei . . oXoKavrcofia 
 
 faciei 
 
 offer 
 
 2 Kings x. 24 
 
 iroiTJcrai ra OvjULara 
 
 facerent 
 
 offer 
 
 2 Kings X. 25 
 
 TTOLCOV TTIV 6KoKavrO}(T IV 
 
 completum 
 
 >> 
 
 2 Kings xvii. 32 
 
 iiroir)aav 
 
 ponebant 
 
 sacrificed 
 
 2 Chron. vii. 7 
 
 iiroirja-ev ra dkoKavrw/uLara 
 
 obtulerat 
 
 offered 
 
 Job. xiii. 8 
 
 TTOLrjtrei Kapwdocreis* 
 
 offerte 
 
 offer 
 
 Psalm Ixvi. 15 
 
 ■iroi-f}(ra> croL ^6as 
 
 offeram 
 
 offer 
 
 Isaiah xix. 21 
 
 TTOi-fjcrovai Ovaias* 
 
 (colent) 
 
 do 
 
 Jer. xxxiii. 18 
 
 TTOLcov dvffiav 
 
 offerat 
 
 do 
 
 Ezek. xliii. 25 
 
 TTOiTjo-eiS epicpov 
 
 facies 
 
 prepare 
 
 ,, 
 
 ^.fjLWjxa iroi-qcrova-i 
 
 offerent 
 
 ,, 
 
 Ezek. xliii. 27 
 
 TToirjcrovo'i 
 
 facient 
 
 make offering 
 
 Ezek. xlv. 17 
 
 7roi7J(ret ra inrep afiaprias 
 
 faciet 
 
 prepare 
 
 Ezek. xlv. 22 
 
 ■jroiT](XeL . . . ixoaxov 
 
 „ 
 
 >> 
 
 Ezek. xlv. 23 
 
 iroLTjaei oXoKavTUf/xaTa 
 
 5> 
 
 ,, 
 
 Ezek. xlvi. 2 
 
 ivoiT](Tov(nv ol iepets 
 
 " 

 
 100 
 
 
 Septuagint. 
 
 Vulgate. 
 
 Auth. Version. 
 
 Ezek. xlvi. 12 
 
 TTOi-fiar) . . . oXoKavTcofxa 
 
 
 
 ,, 
 
 5> »> 
 
 
 
 Ezek. xlvi. 13 
 
 iroi-f)(rei . . . afxvov 
 'iroi7](reL avrSv 
 
 
 
 Ezek. xlvi. 15 
 
 irovqffeTi afivov 
 
 
 
 The above (v^^ith the exception of those marked *) represent 
 the Hebrew word HtZ}!^' 
 
 X T 
 
 The others as follow : — Lev. xvii. 4=Hiph. of i'^p. — 1 Kings 
 xi. 33 = Hithpalel of nntT.— Job xlii. 8 = Hiph. of rhV-— 
 
 T T T T 
 
 Is. xix. 2-[='l^y. 
 
 With these passages compare S. Luke ii. 27 — rov iroLrjaai aurovs- 
 " To do for him," &c. 
 
 Also in the present office of the Greek Cljiirch in the Prothesis 
 when all is ready for the LitiTrgy the Deacon says to the Priest 
 — Kaiphs rod Troiri<raL r<2 Kvpiu>. Euchologion Mega. p. 44. 
 
 The following are instances of use of ttol^^v with unbloody 
 sacrifices : — 
 
 
 Septuagint. 
 
 Vulgate. 
 
 Auth. Version. 
 
 Exod. xxix. 41 
 
 ■KoiiicTcis KdpirwfjLa 
 
 o 
 
 do 
 
 Levit. ii. 7 
 
 (Te/xlSaAis TTOi7]0r](T(raL 
 
 fuerit sacriticium 
 
 made 
 
 Levit. ii. 8 
 
 ,, TTOiJy 
 
 offetH lis 
 
 
 Levit. ii. 11 
 
 ov TTOirjcreTe (v/jLCCToy 
 
 tiet 
 
 ,, 
 
 Levit. vi. 22 
 
 TTOtTJO-et aX)TT)V. 
 
 offeret 
 
 offer 
 
 Nam. XV. 5 
 
 olvov . . . Tronrjo-ere 
 
 dabit 
 
 prepare 
 
 Num. XV. 6 
 
 iroirjcreis Ovaiau ae/uLiddkeccs 
 
 erit .sacrificium 
 
 prepare 
 
 Num. XV. 14 
 
 TTOiTjcrei KapTTCtifxa 
 
 efferent 
 
 offer 
 
 Num. xxviii. 21 
 
 ((re/xi5aAts) . . . nonjaeis 
 
 n 
 
 ,, 
 
 Num. xxviii. 24 
 
 iTOir](T€is T. cnrovdrju 
 
 (facietis) 
 
 
 Ezek. xlvi. 14 
 
 iroiriaei fiavad Tir^'272 
 
 faciet 
 
 prepare 
 
 All the above represent the Hebrew verb HtDi^. 
 
 In Numbers xv. 6, the word noieTv is nsed twice in the Septua- 
 gint where there is no Hebrew to correspond, as also in Numbers 
 xxviii. 5, and 2 Kings x. 21. Compare Baruch i. 10. 
 
 The following are some of the many passages where the word 
 Troi€Lv is used of keeping the Passover: — 
 Exodus xii. 48 ; xiii. 5. 
 Numbers ix. 2, 3, 4,6, 11,12, 13. 14. 
 Deuteronomy xvi. 1. 
 2 Chron. xxx. 21. 23 ; xxxv. 1, 16, 
 
 17, 18, 19. 
 
 Joshua V. 10. 
 Ezra vi. 19, 22. 
 
 1 Esdras i. 6. 
 S. Matthew xxvi. 18. 
 Hebrews xi. 28. 
 
 1
 
 101 
 
 Note IL— Page 39 * 
 
 Canon of St. Augustine. 
 
 The Canon of St. Augustine is, " Quod universa tenet 
 
 Ecclesia, nee conciliis institutum, sed semper retentuni est, 
 
 non nisi auctoritate Apostolica traditum rectissinie creditur.'" 
 
 — Aug. contr. Don., lib. iv. c. 24. 
 
 Note III.— Page 43.* 
 Bishop Philpotts of Exeter on Absolution. 
 ■• All that you ascribe to the office of Christ's faithful 
 ministers, is, in Christ's name, and by His authority, to do 
 what your verger is competent to do — ' to declare ' to the 
 penitent (what few who call themselves Christians can need 
 to be informed), ' that the riches of God's mercies in Christ are 
 inexhaustible — that if we confess our sins and turn to Him, 
 &c., &c.' " — Bishop of Exeter's Letter to Dean of Exeter, p. 12. 
 
 Note IV.— Page 52.* 
 
 Teaching of Church Catechism about the Sacraments. 
 
 " The remarkable series of questions and answers which 
 forms the concluding portion of the present Church Catechism 
 is, we need hardly say, universally believed to have been the 
 work of Bishop Overall. And certainly, if there is anywhere 
 to be found in the English language an epitome of Catechetical 
 instruction, which ma}* be said to bear the decided impress of 
 those Scholastic and Sacramentarian tenets to which this 
 Prelate is known to have been attached, it is the one now 
 before us. From first to last it is all about the Sacraments. 
 Of the thirteen questions and answers of which the Catechism 
 had previously consisted, ^re, it is true, were already devoted 
 to the subject of Baptism, and constituted, no doubt, a strong 
 Sacramentarian element. But still, it might justly be said, 
 that, up to the year 1604, its pervading character was non- 
 Sacramentarian, and to a large extent Scriptural ; inasmuch 
 as it contained, besides a brief analysis of the so-called 
 Apostles' Creed, a practical and somewhat detailed exposition 
 of the moral code of the Jewish law, so arranged as to occupy 
 a more prominent position, and a much more extended space, 
 than that which was devoted to the subject of the Sacraments. 
 
 " Now, however, in consequence of the addition of this 
 scholastic Romanizing adjunct, it is plain that the pervading 
 character of our national Catechetical Formulary has been 
 very materially modified. In its original state the Sacra- 
 mental element, however distinctly enunciated, was never- 
 theless siihordinate, both in prominence and extent, to the 
 Scriptural. But now the case is, in this respect at least, not
 
 102 
 
 merely altered, but actually reversed. Since the revision of 
 1604, Sacramentalism, it must be allowed, most decidedly pre- 
 dominates. It has constituted, from that time, the basis 
 of the entire fabric : and is rendered couvspicuous, not only by 
 the precision with which it is expressed, but also by the 
 ostensible importance given to it, as embracing so large a 
 portion of this most important Formulary. Out of twenty -five 
 questions of which the Catechism noiv consists, not less than 
 sixteen relate exclusively to the nature and efficacy of the 
 Sacraments ; and in the part which was last super-added, the 
 subject is expounded with a regularity of arrangement and a 
 critical minuteness of exposition, which far exceeds in effect 
 the previous exposition of the Creed and the Ten Command- 
 ments, and which is especially suited to impress the tender 
 minds of children with a sense of the supreme importance of 
 Sacramental observances." — " Revision of Book of Common 
 Prayer," by J. C. Fisher, M.A., second edition, pp. 220-222. 
 
 Note v.— Page 54.* 
 Ckange in the Declaration at exd of Communion Service. 
 
 " They re-inserted the Rubric, it is true; but they re-inserted 
 it in an altered form, omitting the words ' real and essential ' — 
 obviously the most material as to doctrine in the whole 
 passage — and substituting the word ' corporal ' in their place. 
 
 " Now mark the inevitable consequence of this proceeding. 
 It is not as if the Rubric in question had been inserted for the 
 first time upon this occasion. In that case it would clearly 
 have amounted to nothing more than a simple repudiation of 
 the so-called ' corporal ' Presence, without any imjjlied recog- 
 nition of another and perhaps not less noxious form of doctrine. 
 But when we come to consider the history of the whole 
 transaction, and when the Rubric in question is found to be 
 merely the Rubric of 1552 re-inserted with one significant 
 alteration only — namely, the substitution of the word 'corporal' 
 in the place of ' real and essential,' as above described, the 
 case, it is clear, is wholly altered. Such a substitution, 
 deliberately and designedly made, must necessarily be con- 
 sidered as involving nothing less than a positive, though tacit 
 recognition of the ' real and essential,' as distinguished from 
 the ' corporal ' presence. — " Revision of the Book of Common 
 Prayer," by J. C. Fisher, M.A., pp. 296-7. 
 
 Note VI.— Page 56.* 
 
 Bishop Geste's Letter on Article XXYIII. 
 
 " Greeting in ye Lord. 
 
 '' Right Honourable — I am verye sorye yt you are so sicke, 
 
 God make you whole, as it is my desyer and prayer. I wold 
 
 J
 
 103 
 
 have seen von er this, accordinge to my duetye and good will, 
 but when 1 sent to knowe whether I might see you it was 
 often answered yt you were not to be spoken with. 
 
 "I suppose you hare heard how ye Bisshopof Glocestre i.e. 
 Cheney] found him selue greeved with ye plasynge of this 
 adverbe onehje in this article, ' The Body of Christ is gyven 
 taken and eaten in ye Supper after an heavenly and spirituall 
 maner only' byeause it did take awaye ye presence of Christis 
 Bodye in ye Sacrament, and privily noted me to take his part 
 therein, and yeasterday in myu absence more playnely vouched 
 me for ye same. Wliereas betwene him and me, I told him 
 plapiely that this word cmeJue in ye foresaied Article did not 
 exclude ye presence of Christis Body from the Sacrament, but 
 only ye grossexes and sexsiblexes in ye receavinge thereof : 
 For I saied vnto him though he tooJ:e Christis Bodye in his 
 Iw.nff, receaved if irith his mouthe, and that corporally naturally 
 reaUye suhstantially and carnally as ye doctors doo write, yet 
 did he not for all that see if, feale it.'smell it, nor tast it. And 
 therefore I told him I wolde speake against him herein, and 
 ye rather byeause te article was or mtx owx pexxyxge. And 
 yet I wold not for all that denye thereby any thing that I had 
 spoken for ye presence. And this was ye some of our 
 talke. 
 
 " And this that I saied is so true by all sortes of men that 
 even D. Hardinge writeth ye same as it appeareth most evi- 
 dently by his wordes reported in ye Busshoppe of Salisburie's 
 ^Jewel's] booke pagina 325, wich be these : ' Then ye maye 
 saye yt in ye Sa<!rament His verye Bodye is present yea really 
 that IS to saye, in deede, substantially that is in substance, 
 and corporally carnally and naturally, by ye wich words is 
 ment that His verye Bodye His verye flesh and His verye 
 human nature is there not after corporall carnall or naturall 
 wise, but invisibly unspeakably supernaturally spiritually 
 divinely and by waye unto Him only knowen." [The extract 
 is here taken from Jewell's controversy with M. Hardin?. Art. 
 Y. Divis. v., p. 445, ed. P.S.] 
 
 *• This I thought good to write to your honotir for mine 
 owne purgation. The Almighty God in Christ restore you to 
 your old health, and longe kepe you in ye same with encrease 
 of vertue and honour. 
 
 " Yours whole to his poore pow*" 
 
 " Edm. Eoffex. 
 
 •' To ye right honourable and his singler good friend 
 Sh' YTillm Cecil Knight Principall Secretaire to 
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 Note VIII.— Page 67.J 
 The Sackifice of Pkaise and Thanksgiving. 
 " After all have communicated, it is presumed by the rubric 
 that some of the conseci-ated ' elements remain,' which the 
 Priest is commanded ' reverently ' to ' place ' on the table, and 
 after the Lord's Prayer, to say that which in the Scotch 
 Liturgy is placed between the consecration and administration, 
 and I think may properly be called the Prayer of Oblation ; 
 in which God is desired mercifully to accept this our Sacrifice 
 of Praise and Thanksgiving ; which words, as they may be 
 understood of the whole service, so tJiey may lil'eu-ise be referred 
 to the Eucharistic Elements, part of which, as was observed, was 
 supposed still to remain and stand upon the table. As for 
 my part, I cannot but take this ' Sacrifice of Praise and 
 Thanksgiving ' in its most projjer sense, in congruity with 
 ancient liturgies, to denote the symbols of Christ's Body and 
 Blood. . . . And it is by virtue and in confidence of this 
 Sacrifice that we proceed to intercede that not only we, but 
 'the whole Church, may receive remission of sins and all 
 other benefits of His Passion,' by the merits and death of 
 Christ Jesus, and through faith in His Blood, represented by 
 the consecrated cup." — Johnson " Prop. Oblation in the Holy 
 Eucharist," p. 86, Tracts vol. iv. 317. 
 
 Note IX.— Page 59.* 
 The Eucharistic Teaching of the Homilies. 
 " Even in the Homilies, in which we should naturally find 
 the strongest expression against the abuses, in antagonism to 
 which the Reformation was carried on, we find nothing but 
 what is in unison with the obvious and literal interpretation 
 of the Formularies. We find the Eucharist defined by its 
 inward and outward parts as ' the due receiving of Christ's 
 Blessed Body and Blood under the form of Bread and Wine.' 
 We read of ' receiving our Saviour and Maimer in His Blessed 
 Sacrament.' It is not said His Grace, His Virtue, or ' what 
 is equivalent ' to His Body and Blood, but Himself, Christ 
 our Maker. — (Hom. Good Friday, p. 455, ed. S.P.C.K.) Again, 
 ' Thou hast received His Body, to have within thee the 
 Father, the Son and the Holy Ghost, for to dwell with thee 
 and comfort thee with their presence.' ' Thou hast received 
 His Body to endow thee with everlasting righteousness.' — 
 (Serm. of Resurrection, p. 476) ' What an unkindness should 
 it be, when our Saviour Christ is come to us to dwell within 
 us as our guest, to drive Him from us, to force Him violently 
 out of our souls.' ' Let us take heed we come not with our 
 sins unexamined into this presence of our Lord and Judge.' 
 —p. 496. ' In the Supper of the Lord there is no vain cere- 
 
 i
 
 107 
 
 mony, no bare sign, no untrue figure of a thing absent.' 
 (Horn, of the Sacrament.) ' Take . . . this lesson . . . 
 that when thou goest up to the reverend communion, to be 
 satisfied with spiritual meats, thou look up with faith upon 
 the Holy Body and Blood of thy God, thou touch it with the 
 mind, thou receive it with the hand of thy heart, and thou 
 take it fully into thy inner man.' And so, in a passage quoted 
 in the Charge, ' Dost thou neither fear God, the maker of this 
 feast, nor reverence His Christ, the refection and meat ? ' " — 
 Theological Defence for the Bishop of Brechin, p. 146. 
 
 Note X.— Page 59. J 
 
 The Teaching of the English Church concerning 
 
 Confession and Absolution. 
 
 *' That the Church did not mean to abolish confession and 
 absolution (which she even regards as a sort of sacrament),* 
 in general appears from the Office of the Eucharist, and for 
 the Visitation of the Sick, then drawn up ; and from the 
 powers conferred on Priests in the Ordination Services. The 
 Homilies, drawn up in 1562, only declared this confession and 
 absolution not essential generally to the pardon of sin,f but 
 this does not militate against its desireableness and benefit, 
 which the Church never denied. ;J; We only disused the canon 
 ' omnis utriusque sexus,' made by the Synod of Lateran in 
 1215, and for good reasons restored the practice of confession 
 to the state it was in previously, when it was not enjoined at 
 a particular time every year. The alteration was merely in a 
 matter of changeable discipline." — Sir W. Palmer on the 
 Church, t. i.,p. ii., c. vii., p. 619. 
 
 " By conferring, as she has done in that most solemn rite 
 of Ordination, the poicer to ' remit ' and ' retain ' sins upon 
 every newly ordained minister within her communion, she 
 has rendered confession the natural — nay, the almost unavoid- 
 able result, of the position in which such minister finds him- 
 self placed : — a logical necessity, in fact, from which, if he 
 really possesses a logically constituted mind, and a thorough 
 determination withal to fulfil conscientiously the duties of his 
 calling, he will find it difficult, or rather impossible, to divest 
 himself." — " Eevision of Book of Common Prayer," by J. C 
 Fisher, M.A., p. 79. 
 
 " The power to ' remit ' and ' retain ' sins, conferred upon 
 
 * Homily on Common Prayer and Sacraments. 
 
 t Homily of Repentance, p. 2. 
 
 X National Synod of Ireland, a.d. 1634, Canon 64. Confession of 
 
 Augsburg, pars. i. art. xi. De Confessione ; p. ii. art. iv. ; Apologia 
 
 Confessionis, vi. ; Articuli Smalcald. pars. iii. art. viii. ; and Luther's 
 
 Catechismus Minor.
 
 I(j8 
 
 the clergyman at his ordination, is authenticated, beyond a 
 doubt, by the very terms of the form prescribed for his direc- 
 tion, when afterwards called upon to exercise it. 'I absolve 
 thee from all thy sins,' is most appropriate language in the 
 mouth of one to whom it has been said, as upon Divine war- 
 rant — ' Whose sins thou dost forgive they are forgiven.' ISTay, 
 how could such an one fail to use it, and yet be faithful to his 
 solemn trust ! And these, accordingly, are the very words 
 which the officiating minister is directed to use in the Office 
 for the ' Visitation of the Sick' The Rubric, prefixed to this 
 formula, directs that ' the sick person shall be moved to make 
 a special confession of his sins, if he feel his conscience 
 troubled with any weighty matter. After which confession 
 the Priest shall absolve him (if he humbly and heartily desire 
 it) after this sort : — 
 
 ' Our Lord Jesus Christ, who hath left power to his Church to 
 absolve all sinners who truly repent and believe in him, of his great 
 mercy forgive thee thine offences. And hij his authority committed 
 to me I absolve thee from all thy sins, in the name of the Father, 
 and of the Son, and of the Holy Ghost. Amen.' 
 
 In these words we have a virtual assumption of the very 
 same power of absolving, which had been previously con- 
 ferred by the terms of the Ordination Service ; and that, not 
 merely from such special offences, as might at the time press 
 more heavily upon the conscience of the penitent ; but from 
 all his sins.'' — " Revision of Book of Common Prayer," by J. 
 C. Fisher, M.A., pp. 54, 55. 
 
 " We know our Church's teaching, namely, that after con- 
 fession of the penitent, ' Almighty God, the Father of our 
 Lord Jesus Christ, who desireth not the death of a sinner, 
 but rather that he may turn from his wickedness and live; 
 and hath given power and commandment [the words imply a 
 very special and peculiar power as well as commandment] to 
 his ministers to declare and pronounce to His people, being 
 penitent, the absolution and remission of their sins ; He 
 pardoneth and absolveth [at the very moment when His 
 minister, so empowered, and commanded, pronounces the 
 blessed word] all them that truly repent and unfeignedly 
 believe His holy gospel.' Our Church, therefore, says that 
 all such sincere and faithful penitents may have the comfort 
 of knowing, that God's pardon of their sins has been actually 
 given to them; that they receive it when they receive the 
 solemn assurance of it from God's own minister empowered 
 and commanded to pronounce ' the word of reconciliation ' 
 over them." — Bp. of Exeter's Letter to Dean of Exeter, p. 11. 
 
 *' When He said, ' Receive ye the Holy Ghost,' He added 
 ' Whosesoevek sins ye remit they are remitted unto them
 
 109 
 
 AND TTHOSESOEVER SINS YE RETAIN THEY ARE RETAINED.' ThuS 
 
 He delivered to the Apostles, and they were to transmit to 
 their successors, and they again to future generations, one 
 after another, authority to. pronounce, and by pronouncing to 
 convey, remission of sin, on condition of faith and repent- 
 ance ; that a fountain of mercy and consolation might be kept 
 open in His Church, as a pledge of pardon before God, 
 through the atoning merits of the Blood of Christ. Such 
 was to be the privilege of a holy Priesthood, consecrated b}' 
 the laying on of hands. In this, as in all other ministrations 
 — by and in Holy Baptism, by and in the Holy Eucharist, by 
 and in the office of absolution, public or private, upon con- 
 fession of sin, with hearty sorrow, and a declaration of belief 
 in the sacred Trinity, the Christian Church exercises her 
 power from Jesus Christ, as the channel of His grace. This 
 ' Ministry of Eeconciliation ' is conferred upon those who are 
 ordained to it by the Church in the words of Christ, ' Whose- 
 soever sins ye remit, they are remitted unto them, and 
 whosesoever sins ve retain, they are retained.' " — 
 ' Messiah," pp. 782—784. 
 
 " Proinde vicem suam Christus Apostolis commisit, magis 
 autem pr^cavens, ne aliter quis a criminibus relaxaretur, aut 
 quis sibi crederet peccata remitti quam Spiritus Sanctus 
 interne decernat. In virtute Spiritus Sancti, authoritatem 
 invisibilem praestat."' " Ordinate autem factum est, ut ad 
 remissionem et retentionem peccatorum preecedat largitio 
 Spiritus Sancti, ut nunquam aliter credantur peccata remitti 
 aut detineri ab homine uncto, nisi prout utrumque aut 
 alterum Spiritus Sanctus effecerit. Quoniam non est unctus 
 homo, qui remittit vel retinet vincula peccatorum, sed qui de 
 supernis solus novit incognita per homines hominum corda, 
 et quanta contritione et attritione corde terantur indecepte 
 cognoscit. Falluntur quam plurimi, sibi remitti peccata 
 gaudentes, cum verbum absolutionis, et manuum imposi- 
 tionem acceperunt ab his qui sacerdotio potiuntur, quibus 
 Spiritus Sanctus desuper non indulsit, quoniam vidit 
 absconditum in corde criminosi defectum, quem qui preeerat 
 in terra penitus non aspexit, aut forte de Spiritus Sancti 
 licentia debito plus prgesumpsit. Trutinare justis ponderibus 
 hominum scelera atque conscientias ipsorum mole contritas, 
 non hominibus datum, sed Sibi reservavit Altissimus." — 
 Simon de Cassia, G-esta Sal., lib. xiv. p. 466. Cit. the Author 
 of " The Messiah," p. 783. 
 
 " Non est igitur potestas peccata suo arbitrio remittendi 
 (quod tantum Jus Chinsto homini concessum est) sed Annun- 
 ciandi veniam, quge Nathani etiam ad Davidem, et Prophetis 
 aliis mandata fuerat." — Bp. Cosin's Notes, printed in Nicholls 
 on the Common Prayer, Addit. Notes, folio ed., p. 19.
 
 110 
 
 " The Church of England, howsoever it holdeth not con- 
 fession and absolution sacramental, that is made unto and 
 received from a Priest, to be so absolutely necessary, as that 
 without it there can be no Remission of Sins ; yet by this 
 place it is manifest, what she teacheth concerning the Virtue 
 and Force of this sacred Action. The Confession is com- 
 manded to be special, the Absolution is the same that the 
 antient Church, and the present Church of Rome useth. 
 What would they have more ? . . . Our ' if he feel his 
 conscience troubled,' is no more than his si inveniat peccata ; 
 for if he be not troubled with Sin, what needs either Confes- 
 sion or Absolution ? Venial Sins that sej^arate not from the 
 Grrace of God, need not so much to trouble a man s conscience. 
 If he hath committed any mortal sin, then we require con- 
 fession of it to a Priest, who may give him, upon his true 
 Contrition and Repentance, the benefit of Absolution, which 
 takes effect according to his Disposition that is absolved ; 
 and, therefore, the Church of Borne adds to the form of abso- 
 lution, ' Quantum in tne est, et de jure ]Jossuyn, Ego te ahsolvo ; 
 not absolutely, lest the Doctrine should get head, that some 
 of their ignorant people Ijelieve, that be the party confessed 
 never so void of contrition, the very act of absolution forgives 
 him his sins. The truth is, that in the Priest's Absolution 
 there is the true Power and Virtue of Forgiveness, which will 
 most certainly take effect ' Nisi 'ponitur ohex^ as in Baptism." 
 — Bp. Cosin, vol. v. pp. 163, 164. 
 
 The Lutheran })astors ask those who come to Confession, 
 and to receive the benefit of Absolution, whether they believe 
 that Jesus Christ is acting through them. 
 
 " Occulta autem confessio, quse modo celebratur, etsi 
 probari ex scriptura non possit, miro modo tamen placet, et 
 utilis, imo necessai-ia est, nee vellem eam non esse, imo 
 gaudeo eam esse in Ecclesia Christi." — Luther de Captiv. 
 Babyl. opp. T. ii. fol. 292. 
 
 " Although of old, while the fervour of piety was greater 
 than it is now, public confession and penance were in use 
 among Christians, nevertheless, in consideration of our weak- 
 ness, it has pleased God to make known to the faithful, 
 through the Church, the sufficiency of a private confession 
 made to a priest." — Leibnitz on Confession. 
 
 " Nor are we left at a loss to know the rule by which 
 Cyprian imagines the Deity will act on such occasions. For 
 in another place* of the same Epistle he says, ' Neither do we 
 prejudice the judgment of God, Who, if he finds the penitence 
 of the sinner full and satisfactory, will ratify that which we 
 have decreed. But if any one have cheated us l)y a show of 
 
 * Ep. Hi. § 18.
 
 Ill 
 
 penitence, God, Who will not be mocked, and Who knows the 
 heart, will determine from matters which have escaped our 
 eye, and rectify the decision of His ministers.' There are 
 several other passages in Cyprian carefully referring to God 
 as the fountain of all parclon, however He may make His 
 priests the conditional instruments of conveying it." * — Blunt 
 on the Early Fathers, p. 115. 
 
 " Can any man be so unreasonable as to imagine, that when 
 our Saviour, in so solemn a manner, having first breathed 
 upon His disciples, thereby conveying and insinuating the 
 Holy Ghost into their hearts, renewed unto them, or rather 
 confirmed, that glorious commission, &c., whereby He dele- 
 gated to them an authority of binding and loosing sins upon 
 earth, &c. — can any one think, I say, so unworthily of our 
 Saviour as to esteem these words of His for no better than 
 compliments ? Therefore, in obedience to His gracious will, 
 and as I am warranted and enjoined by my Holy Mother, the 
 Church of England, I beseech you that, by your practice and 
 use, you will not suffer that commission, which Christ hath 
 given to His ministers, to be a vain form of words without 
 any sense under them. When you feel yourselves charged 
 and oppressed, &c., have recourse to your spiritual physician, 
 and freely disclose the nature and malignancy of your 
 disease, &c. 
 
 " And come not to him only with such a mind as you would 
 go to a learned man, as one that can speak comfortable things 
 to you ; but as to one that hath auihority, delegated to hir)i 
 from God Himself, to absolve a.nd acquit you of your sins." — 
 Chillingworth, § vii. Eel. of Prot. 
 
 The writer of some articles in the " Eevue du Monde 
 Catholique," in the months of February and March, 1866, 
 admits " That the widely-prevailing custom of private confes- 
 sion is acting in the way of preventing secessions to Kome, 
 which he asserts are far less numerous of late years than they 
 used to be. The Ritual movement finds equally little 
 favour in his sight. It is a substitute which answers the 
 purpose of fascinating those who would otherwise be glad to 
 exchange the dull routine of an ordinary English service for 
 the more gorgeous mode in which the Roman offices are per- 
 formed. Whilst as regards the accusation of Mariolatry, he 
 thinks Dr. Pusey will have much to answer for, not only in 
 deterring those who are on the high road towards Roman 
 Catholicism, but also, and chiefly as it would appear, in 
 shaking the faith of those who have been brought up under 
 the system of the Roman Church."' — Vide " Christian Re- 
 membrancer," Jul}', 1866. pp. 172, 173. 
 
 * See De Lapsis, §§ xvi. xvii., Testimoniorium iii. c. xxviii.
 
 112 
 
 " Jesus hath ' the keys of death and hell,' and He can loose 
 whom He pleaseth, by forgiving; that is, absolving or unloosing 
 the bonds of sin. But, because He is now invisible and 
 employed in Heaven to intercede for us, before His departure 
 He appointed His apostles to supply this place by giving 
 them commission, l)y a visible and external application of this 
 power to support the spirits of all true penitents until Him- 
 self should come to ratify their Absolution. Upon which 
 ground the Bishops and Priests of the whole Christian 
 Church have ever used to absolve all that truly repented ; 
 
 and at this day it is retained in our Church Our 
 
 Church hath three forms of absolution in her public offices ; 
 the first Declaratory. . . . the second Petitionary in the 
 Communion Service . . . the third Judiciary in the Office 
 for the Sick. . . . Though we perform absolution in that 
 sober, moderate, and useful manner, we do not vary from the 
 prime intention of Christ's commission, and the practice of 
 antiquity. Absolution was instituted by Jesus ; and, if it 
 have been corrupted by men, we will cast away the corruptions, 
 not the Ordinance itself." Isa. Ivi. 1 ; Zech. ix. 12 ; Acts viii. 
 23 ; S. John xx. 22, 23. Dean Gomher. (A Companion to the 
 Temple, p. 1, s. 4.) 
 
 " Will not our Lord Christ, who has promised to own you 
 as His children, when His ministers have admitted you into 
 His Church by Baptism, also disown you, when the same 
 Ministers, acting in His name, shall, by the same power of the 
 Keys, shut you out of His Church? For, if you believe that 
 they receive you into Christ's Church by Baptism, you must 
 also believe that they shut you out as effectually, by excom- 
 munication. In short, every Christian, when he is Baptised, 
 is admitted into the Church upon a most solemn promise to 
 live as a Christian ought to do : if he does not do so, those 
 very Ministers who admitted him are bound to exhort, to 
 rebuke, and to censure him ; and, if these methods will not 
 do, to excommunicate him ; that is, to cut him off from the 
 Body of Christ and from God's favour and mercy ; not that 
 he may be lost for ever, but that he may see his sad condition, 
 and repent, and be saved." xvii. 17; 1 Cor. v. 1 — 6 ; 2 Cor. 
 xiii. 1 — 4; 1 Tim. 1, 20. Bishop Wilson. (Form of Excom- 
 munication.) 
 
 " The power of the Ministry of God translateth out of dark- 
 ness into glory ; it raiseth men from the earth, and bringeth 
 God Himself down from Heaven ; by Blessing visible elements 
 it maketh them invisible Grace ; it giveth daily the Holy 
 Ghost ; it hath to dispose of that Flesh which was ' given for 
 the life of the world,' and that Blood which was poured out 
 to redeem souls : when it poureth malediction on the heads of 
 the wicked they perish ; when it revoketh the same they
 
 113 
 
 revive. Oh, wretched bliuduess, if we admire not so great 
 power ; more wretched if we consider it aright, and notwith- 
 standing, imagine that any but God can bestow it ! " 1 Cor. 
 iv. 1 ; 2'Cor. viii. 23; 1 Thess. v. 12, 1:3. Hooker. (Eccl. Pol. 
 B. V. ch. 62.)—" The Gospel of S. Matthew " xvi. 19, illustrated 
 by Rev. J. Ford, M.A., Prebendary of Exeter Cathedral. 
 
 " The difference that is between us and our adversaries in 
 this whole matter is not great, saving that it liketh well M. 
 Harding to busy himself with needless quarrels without cause 
 Three kinds of confession are expressed unto us in the 
 Scriptures : the first made secretly unto God alone ; the 
 second openly before the whole congregation ; the third 
 privately unto our brother. Of the two former kinds there is 
 no question. Touching the third, if it be discreetly used, to 
 the greater comfort and better satisfaction of the penitent, 
 Avithout superstition or other ill, it is not in any wise by us 
 reproved. The abuses and errors set apart, we do no more 
 mislike a private confession than a priA^ate sermon." — Bp. 
 Jewel, Defence of the Apology, Parker Society Edition, p. 351. 
 
 " The Church of England hath authority this day by God's 
 Word to bind and loose, as much as ever Christ gave any to 
 His apostles ; and by the same authority the same Church of 
 England is able to bind not only M. Harding and his fellows, 
 as Peter bound Simon Magus, or as Paul bound Elymas the 
 false prophet, but also the Pope himself if he be an open 
 offender, and, as S. Paul saith, is able to deliver him over unto 
 Satan ; and undoubtedly, being so bound in earth, he shall 
 also stand bound in heaven. 
 
 " As for private confession, abuses and errors set apart, as 
 it is said before, we condemn it not, but leave it at liberty. 
 And therein we may seem to follow the advice of Charles the 
 emperor in his late Interim, for thus he Avriteth : Gonfessio et 
 peccatoruTYi enumeratio, . . . ut non nif}iis laxanda est, ita 
 vicissim non nimis [esi] astringenda.'" — Bishop Jewel, id., p. 
 362, 363. 
 
 Note XL— Page 60.* 
 The Real Presence. 
 
 1. " The Doctrine of the English Church and the Doctrine 
 of the Real Presence, as contained in the Fathers," by E. B. 
 Pusey, D.D. J. H. and J. Parker. 
 
 2. " On Eucharistical Adoration," by the Rev. John Keble, 
 M.A.. J. H. and J. Parker. 
 
 3. " The Doctrine of the Real Presence.". 1855. J. H. Parker. 
 
 4. " The Theological Defence for the Bishop of Brechin." 
 1860. Masters.
 
 114 
 
 " Milner is obliged to confess that the genuine doctrine of 
 the Church of England is that of the Real Presence. He 
 refers in proof to the Catechism, Articles, Ritual and Homilies, 
 and to Ridley, Nowell, Bilson, Andrewes, Morton, Laud, 
 Bramhall, &c., and to Cleaver, Bishop of Chester, who says : 
 ' The gi'eat object of our reformers was, whilst they acknow- 
 ledged the doctrine of the Real Presence, to refute that of 
 Transubstantiation ; as it was afterwards to refute the notion 
 of impanation or consubstantiation. — Sermon, Nov. 25, 1787. 
 See Milner's Letters to a Prebendary, let. viii. Hornyhold, 
 another of their titular bishops, admits that ' the doctrine of 
 the Church of England ' in the Catechism ' expresses the real 
 and substantial presence of Christ's Body and Blood in the 
 Sacrament as fully as any Catholic can do : for if verily and 
 indeed be not the same as really and truly, and of as full force 
 to exclude a mere figurative presence, I confess I am yet 
 wholly ignorant of the signification, even of the most com- 
 mon words, and it will be impossible to know what men mean, 
 even when they deliver themselves in the plainest terms.' — 
 Real Principles of Catholics, p. 243, ed. 1749. Bossuet afiirms 
 that even the Declaration against Transubstantiation leaves 
 the English at liberty to ' believe that the Body and Blood of 
 Jesus Christ are really and substantially jDresent in the bread 
 and the wine immediately after consecration.' " — Variat. xiv. 
 122. — Sir W. Palmer on the Church, v. i. p. ii., c. vii. p. 531. 
 
 " The Article in denying Transubstantiation does not con- 
 demn absolutely all change of substance in any sense, but the 
 particular change called by the Romanists Transubstantiation, 
 which supposes the bread to cease to exist. 
 
 " E.G. If we do not take the term substance in the scholastic 
 sense, as distinguished from the accidents, and if the change 
 is not corporal, or in any case carnal, but mystical or spiritual, 
 or moral. Some change of the bread and wine all orthodox 
 Christians allow. Bishop Pearson says truly that ' the 
 IxeTaa-TOLxelcoffis of the Sacramental elements maketh them not 
 to cease to be of the same nature which before they were.' — 
 On the Creed, Article III., note on Eutychian heresy. The 
 term substantial is used by Bishop Poynet in his Diallacticon, 
 and by Bishop Taylor (Real Presence, &c., Oxford Ed. 1836, 
 p. 521) to express the True Presence. The Confession of 
 Augsburg is said, both by the Apologia (art. iv. de Ecclesia) 
 and by the papal confutation of it (num. x.) to have taught 
 the real and ' substantial ' presence, which is also affirmed in 
 the Lutheran Formula Concordije, pars, i., art. vii." — Sir W. 
 Palmer on the Church, v. i., p. ii., ch. vii., ^. 524. 
 
 " This Catholic and Apostolic Church has always avoided 
 any attempt to determine too minutely the mode of the true 
 Presence in the Holy Eucharist. Guided by Scripture, she
 
 115 
 
 establishes only those truths which Scripture reveals, and 
 leaves the subject in that mystery with which God for His 
 wise purposes has invested it. Her doctrine concerning the 
 True Presence appears to be limited to the following points : 
 Taking as her immovable foundation the words of Jesus 
 Christ, ' This is my Body . . . This is my Blood of the 
 new covenant ;' and, ' Whoso eateth my Flesh and drinketh 
 my Blood hath eternal life ;' she believes that the Body or 
 Flesh, and the Blood of Jesus Christ, the Creator and 
 Redeemer of the world, both God and Man, united indivisibly 
 in One Person, are verily and indeed given to, taken, eaten, 
 and received by the faithful in the Lord's Supper, under the 
 outward sign or form of bread (and wine), which is, on this 
 account, the ' partaking or communion of the Body and Blood 
 of Christ.' She believes that the Eucharist is not the sign of 
 an absent* body, and that those who partake of it receive not 
 merely the figure or shadow or sign of Christ's Body, but the 
 reality itself. And so Christ's Divine and Human Nature 
 are inseparably united, as she believes that we receive in the 
 Eucharist not onh' the Flesh and Blood of Christ, but Christ 
 himself both God and Man. Resting on these words, ' The 
 bread which we break is it not the communion of the Body of 
 Christ ?' and again, ' I will not drink henceforth of this fruit 
 of the vine,' she holds that the nature of the bread and wine con- 
 tinues after consecration, and therefore rejects transubstanti- 
 ation or ' the change of substance ' which supposes the nature 
 of bread entirely to cease by consecration." — Sir W. Palmer 
 on the Church, v. i., p. ii., ch. vii., pp. 526-528. 
 
 '' Believing, according to the Scriptures, that Christ 
 ascended in his natural Body into heaven, and shall only come 
 from thence at the end of the world ; she rejects, for this 
 reason, as well as the last, any such real Presence of Christ's 
 Body and Blood as is ' corporal ' or organical, that is, accord- 
 ing to the known and earthly mode of existence of a bod3^" — 
 Sir W. Palmer on the Church, v. i., p. ii., ch. vii., p. 529. 
 
 " In Bishop Andrewes' answer to Bellarmine, he says : 
 Praesentiam credimus non minus quam vos veram ; de modo 
 pra?sentite nil temere definimus. And soon afterwards : Nobis 
 vobiscum de objecto convenit, de modo lis omnis est. De hoc 
 est, fide firma tenemus quod sit, de hoc modo est, ut sit Per, 
 sive In, sive Cum, sive Sub, sive Trans, nullum inibi verbum 
 est. I quote from Casaubon's Epistles, p. 393. This is, 
 reduced to plain terms : We fully agree with you that Christ's 
 Body is actually present in the Sacramental elements, in the 
 same sense as you use the word ; but we see no cause for 
 
 * Thus much we must be sure to hold, that in the Supper of the 
 Lord there is no vain ceremony, no bare sign, no untrae figure of a 
 thing absent. — Hom. xxvii., p. 1.
 
 116 
 
 determining the precise mode, whether by transubstantiation 
 or otherwise." — " Hallam's Constitutional History," ch. viii. 
 Charles I., vol. i., p. 473. Ed. 4. 
 
 " Mr. Martineau has the merit, so rare among polemical 
 writers, of throwing himself into the attitude, and even spirit, 
 of those from whom he dissents. If, then, Mr. Martineau is not 
 at the trouble of taking a side in the discussions and divisions 
 which prevail in the extant Christianity, his testimony to the 
 mere fact of what the wrangling disputants (whom he looks 
 down upon with such superioi- impartiality) hold has re- 
 markable value. On this account we extract a passage which 
 is not without its value : — ' The office of Communion in the 
 English Church contains even stronger, marks of the same 
 sacerdotal superstitions ; and, notwithstanding the Protestant 
 horror entertained of the Mass, approaches it so nearly that 
 no ingeimity can exhibit them in contrast. Near doctrines, 
 however, like near neighljours, are known to quarrel most. 
 The idea of a physical sanctity residing in solid and liquid 
 substances is encouraged by this service. The sacredness by 
 consecration imparted is represented as surviving the cele- 
 bration, and residing in the substances as a permanent 
 quality. . . . What the particular change may be it is by 
 no means easy to determine, but it is certainly conceived that 
 they cease to be any longer mere bread and wine, and that 
 with them henceforth co-exist, really and substantially, the 
 Body and Blood of Christ. Respecting this Real Presence 
 with the elements, there is no dispute between the Romish 
 and English Church : both unequivocally maintain it ; and the 
 only question is respecting the real absence of the original 
 and culinary bread and wine ; the Roman Catholic believing 
 that these substantially vanish, and are replaced by the Body 
 and Blood of Christ : the English Protestant conceiving that 
 they remain, but are united with the latter . . . the 
 Catechism of our Church affirming that ' the Body and Blood 
 of Christ are verily and indeed taken,' &c. And this was not 
 intended to be figuratively understood of the spiritual use 
 and appropriation to which the faith and piety of the receiver 
 Avould mentally convert the elements : for, although here the 
 Body of Christ is only said to be ' taken ' (making it the act 
 of the communicant), yet one of the Articles speaks of it as 
 ' given ' (making it the act of the celebrating priest), and im- 
 plying the Real Presence before participation. However 
 anxious, indeed, many of the ' Evangelical ' school may be to 
 disguise the fact, it cannot be doubted that their Church has 
 always maintained a supernatural change in the elements 
 themselves, as well as in the mind of the receiver.' We are 
 not saying that Mr. Martineau's language is always technically 
 accurate ; but his witness to the broad general meaning and
 
 117 
 
 doctrine of the English Church, written long before the 
 Denison or Aberdeen controversy, is as important as full." — 
 " Christian Eemenibrancer," Jan., 1859, p. 246. 
 
 " The Christian then (i.e., in the Early Church) believed — 
 and we believe it now — that at such Eucharistic Commimions 
 a special virtue and grace were imparted to the faithful com- 
 municant. He believed in the presence of Christ in His 
 Temple, upon His Altar, in the elements of bread and wine." 
 — " Boyle Lectures," for 1864, by Kev. C. Merivale, p. 169. 
 
 " Showing forth the Death according to the Flesh of the 
 only-begotten Son of God, i.e., Jesus Christ, and confessing 
 His Eesurrection from the dead, and Ascension into the 
 Heavens, we celebrate in the Churches the holy and life- 
 giving, and unbloody Sacrifice, not believing that that Body 
 which lies to open view is the body of one of the men among 
 us, and of a common man ; and in like manner also the 
 precious Blood, but rather receiving it as having become the 
 proper Body and also Blood of the all- vivifying Word." — S. 
 Cyril Expl.xi. T. vi. p. 156. 
 
 *' We celebrate in the Churches the unbloody Sacrifice, and 
 so we approach to the mystic eulogies and are sanctified, 
 being here made partakers of the holy Flesh and of the 
 precious Blood of Christ the Saviour of all. And we receive 
 it not as common flesh, God forbid ! nor indeed as that of a 
 sanctified man, and one associated with the Divinity by unity 
 of dignity, nor as one that hath the Divinity dwelling within 
 Him, but as the truly life-giving and proper flesh of the Word 
 Himself. 'AAA.' ws ^(aoiroibv a\r]d<as, Kal ISiav avTOv rov \6yov." — S. 
 
 Cyril Ep. Syn. Alex. T. v. p. ii. Epp. p. 72. 
 
 " We deny not a true and real Presence and Perception of 
 Christ's Body and Blood in the Sacrament. ... I believe 
 that in the Sacrament of the Lord's Supper there are both 
 objects present to, and received by a worthy receiver ; and in 
 it the bread and wine, in their own nature and substances, 
 distinct do remain, as well as their accidents. . . . Also 
 there are spiritual, invisible, and credible, yet most true and 
 real present objects of Faith. The Body and Blood of Christ, 
 — that is Christ Jesus Himself. . . . These two materials 
 of the Sacrament are so united, that it may be truly said (not 
 in a gross and physical, but Divine and Sacramental sense) 
 the bread and iviae are the Body and Blood of Cheist, and 
 Christ's Body and Blood are bread and ivine — John vi. — meat 
 indeed and clrinlc indeed, not by transmutation of nature, but 
 by a similitude of virtues, and proportionable effects, by a 
 sacramental union and relation depending upon the truth, 
 authority, and divine power of the Institutor, Jesus Christ, 
 whose appointment of these elements to such a use or end, 
 and uniting them in this near relation to His Body and Blood
 
 118 
 
 by the solemn consecration of them, make up the form and 
 true })eing of a Sacrament, which requires a truth and reality 
 both of the signs and symbols, and That which is by them 
 represented and signified ; a truth and certainty of relation 
 and connexion one with another, so that I receive not only 
 Panem Domini, the Bread of the Lord, but also Panem 
 Dominiim, my Lord Jesus (to wit, the true Bread of Life eternal 
 to 'my Soul and Body) — this latter as truly and really as the 
 former, together with all the benefits which flow from Christ." 
 — Dr. Gauden's " Whole Duty of a Communicant," 10th edit., 
 1862. — N.B. The italics are Dr. Gauden's. 
 
 " In the Sacrament of the Eucharist or the Lord's Supper, 
 the Body and Blood of Christ, and therefore the whole of 
 Clirist, is verily and indeed present, and is verily partaken by 
 us, and verily combined with the sacramental signs, as being 
 not only significative but exhibitory, so that in the bread 
 duly given and received the Body of Christ is given and 
 received, in the wine given and received the Blood of Christ 
 is given and received, and thus there is a communication of 
 the -whole Christ in the communion of the Sacrament. • But 
 not in a corporal, gross, earthly manner by transubstantiation, 
 or consubstantiation, or the like inventions of human reason, 
 but in a mystical, heavenly, and S2)iritual manner, as is 
 rightly taught in our articles." — Knox, Remains, ii. pp. 181, 
 182, quoting Overall. 
 
 To my brother, M. Sa. Hall (who was going to be ordained). 
 
 " No occasion from any altered estate of the soule may find 
 him unfurnished [to wit, the priest]: he must ascend to God's 
 altar with much awe, with sincere and cheerful! devotion ; so 
 tahing, celebrating, distrilniting his Saviour as thinking him- 
 selfe at table in Heaven Avith the blessed angels. In the 
 meane time as he wants not a thankfull regard to the Master 
 of the feast, so not care of the guests," &c. — Bishop Joseph 
 Hall, Epistles, Decad iv.. Epistle 5. Works vol. vi., p. 221, 
 Oxford, 1837. 
 
 Note XII.— Page 60.* 
 The Commemorative Sacrifice. 
 
 1. " Tracts for the Times." 81. 
 
 2. " The Theological Defence for the Bishop of Brechin." 
 Masters, 1860. 
 
 " The article condemning ' the sacrifices of masses, in which 
 it was commonly said that Christ was offered for the quick 
 and dead, for remission of pain or guilt,' rightly censures that 
 erroneous view of the sacrifice, but does not declare against 
 the Doctrine of the Eucharistic Sacrifice rightly understood." 
 —The Rev. Sir W. Palmer, Bt., on the Church. T. i. 1 pp. 
 524, .52:..
 
 119 
 
 " And in this wondrous manner it comes to pass that Christ, 
 ever giving Himself back to us anew in this Sacrament as 
 often as the Consecration is repeated, can always be offered 
 anew to God, and thus represent and confirm the perpetual 
 efficacy of His first oblation on the Cross. Not that by this 
 propitiatory Sacrifice, repeated^ for the remission of sins, any 
 new efficacy is superadded to the efficacy of the passion ; its 
 virtue consists in the representation and application of that 
 first bloody sacrifice, which ' xjerfected all things once''; and its 
 fruit is the Divine grace which accrues to those who assist at 
 this tremendous Sacrifice, and who worthily celebrate the 
 oblation in unison with the priest." — Leibnitz '' System of 
 Theology," p. 130. 
 
 " Thus Cranmer evidently believed the corporal presence 
 during the whole reign of Henry VIII. , and we have seen that 
 even in Edward the Sixth's time he admitted an oblation or 
 sacrifice in the Eucharist, and therefore he did not act against 
 his own conscience in saying mass ; more especially since he 
 afterwards did not reject, Ijut eo'plained the language of the 
 fathers in speaking of the Eucharist as a sacrifice, by sup- 
 posing rio^htly that they called it so, chiefly as being a com- 
 memoration of the one great sacrifice of Jesus Christ on the 
 altar of the Cross. This most acceptable spiritual sacrifice 
 he did not deny : and therefore he might, without violating 
 his conscience, ]:)Oth perform the Liturgy and give to the 
 priests whom he ordained the power of offering sacrifice." — 
 Sir W. Palmer on the Church, v. i. p. 643. 
 
 The Church of England has always acknowledged such a 
 sacrifice. The thirty-first article is directed against the 
 vulgar and heretical doctrine of the reiteration of Christ's 
 sacrifice in the Eucharist. It was only those ' missarum 
 sacrificia quihus vidgo dicehatur, sacerdotem off'erre Christum 
 in remissionem poense aut culpae pro vivis et defunctis,' which 
 are pronounced 'blasphema figmenta et perniciosas impostura3;' 
 but not ' missarum sacrificia,' as understood by the fathers and 
 in an orthodox sense. The article was directed against the 
 errors maintained or countenanced by such men as Soto, 
 Hardinge, &c., who by rejecting the doctrine of a sacrifice by 
 way of coyyimemoration and consecration, and not literally 
 identical with that on the Cross, and by their crude and 
 objectionable mode of expression, countenanced the vidgar error 
 that the sacrifice of the Eucharist or Mass was in every respect 
 equal to that of Christ on the Cross ; and that it was in fact either 
 a reiteration or a continuation of that sacrifice. The article was 
 not directed against the doctrine of the Eucharistic Sacrifice 
 as explained by Bossuet, Yeron, and others, with which we 
 have no material fault to find. Cranmer himself acknow- 
 ledged that it might be called a sacrifice ; and our theologians,
 
 120 
 
 such as Bramhall, Beveridge, Patrick, Wilson, bishops ; and 
 Mason, Field, Mede, Johnson, &c., always have taught the 
 doctrine of the Eucharistic altar, sacrifice, and oblation, 
 according to Scripture and Apostolical tradition ; and the 
 Articles of the Church of England recognise the clergy in 
 their various orders as sacerdotes, tepets, Ministers of Sacrifice." 
 — Sir W. Palmer on the Church, v. ii., p. 463. 
 
 " It hath come before the holy and great Synod, that, in 
 certain places and cities, the Deacons give the Eucharist to 
 the Presbyters, which neither the canon nor usage has handed 
 down, that tJiose tvho have no potoer to ojfer should give to those 
 who offer, the Body of Christ. It also came to our knowledge 
 that some of the deacons take the Eucharist even before the 
 Bishops. Let all this be done away." — Council of Nice, 
 can. 18. 
 
 " The Hebrews in the sacrifices from their flocks, which 
 they offered to God in many and various ways (as was worthy 
 of so great thing), solemnized the prediction of that future 
 Sacrifice, which Christ hath offered. Whence Christians now 
 solemnize the memory of that completed Sacrifice in the sacred 
 Ohiation and Communion of the Body and Blood of Christ."" — 
 S. Augustine Cont. Faust Ixx., c. 18. 
 
 " I add to what hath been already observed, the consent of 
 all the Christian Churches in the world, however distant from 
 each other, in the Prayer of Oblation of the Christian Sacrifice 
 in the Holy Eucharist, or Sacrament of the Lord's Supper ; 
 which consent is indeed wonderful. All the ancient liturgies 
 agree in this Form of Prayer, almost in the same words, but 
 fully and exactly in the same sense, order, and method ; 
 which whosoever attentively considers, must be convinced 
 that this order of j^rayer was delivered to the several Churches 
 in the very first plantation and settlement of them." — Bp. 
 Bull, S. xiii. 
 
 " The Apostle clearly declareth that the same one individual 
 sacrifice which Christ carried into the Holy of Holies, through 
 the Veil, to present It to God, is that which all Christians par- 
 ticipate of , in the Eucharist always If the prayers 
 
 of the Church be accepted of God in consideration of the 
 Sacrifice of the Cross appearing always before the Throne of 
 God within the Veil to intercede for us, is it not all reason 
 that the Church when it celebrateth the remembrance thereof 
 upon earth should offer and present it to God ? " — Thorndike, 
 vol. 1, part 2, p. 477. 
 
 " But the sacrifice that is most proper and peculiar to the 
 Gospel is the Sacrament of our Lord's Supper, instituted by 
 our Lord Himself, to succeed all the bloody sacrifices in the 
 Mosaick law. For though we cannot say, as some absurdly 
 do, that this is such a sacrifice, whereby Christ is again offered
 
 121 
 
 up to God, both for the living and the dead ; yet it may as 
 properly be called ^ sacrifice as any that was ever offered, 
 except that which was offered by Christ Himself ; for His, 
 indeed, was the only true expiatory sacrifice that was ever 
 offered. Those under the law were only types of His, and 
 were called sacrifices only upon that account, because they 
 typified and represented that which He was to offer for the 
 sins of the world. And, therefore, the Sacrament of Christ's 
 Body and Blood may as well be called by that name as they 
 were. They were typical, and this is a commemorative sacri- 
 fice. They foreshewed the death of Christ to come ; this shews 
 forth His death already past. ' Tor as often,' saith the Apostle, 
 ' as ye eat this bread and drink this cup, ye do shew the Lord's 
 death till He come.' This is properly our Christian sacrifice, 
 which neither Jews nor Gentiles can have any share in, as the 
 Apostle observes, ' We have an altar, whereof they have no 
 right to eat which serve the tabernacle.' An altar where we 
 partake of the great sacrifice, which the Eternal Son of God 
 offered up for the sins of the whole world, and ours among 
 the rest." — Bishop Beveridge. Sermon viii. " Christianity 
 an Holy Priesthood." 
 
 '' Though Christ is not now seen to offer, yet Himself is 
 offered on earth, when the Body of Christ is offered ; yea. 
 Himself is plainly seen to offer in us, Whose Word sanctifieth 
 the sacrifice which is offered."— St. Ambrose in Psalm 38, 
 §1,25. 
 
 Note XIII. Page 61.* 
 Transubstantiation. 
 
 " We find that when the English Church is in controversy 
 with the Church of Eome her best champions defend her, not 
 by maximising the difference between the Churches, but by 
 shewing that the English Church possessed all the privileges 
 and blessings which the Church of Eome possessed — a true 
 Sacrifice and a Eeal Presence. The Eoman argument was. 
 Protestantism has neither Sacrifice nor Presence. The answer 
 was, if by Protestantism jou mean the Anglican Church, that 
 Anglican Church possesses everything which you have. One 
 cardinal fact alone distinguishes between us — the belief 
 of Transubstantiation. It, and it only, according to these 
 Divines, is the differentia between the two Churches. How 
 clearly do Andrewes, Bramhall, and even Cosin at one time 
 in his life, maintain that if the doctrine of Transubstantiation 
 be 'abated,' there will remain no difference with the opponents 
 on the subject of the Presence or the Sacrifice ! It is clear, 
 then, that these writers claim for the Church of England the 
 possession of the same Presence, and of the same doctrine
 
 122 
 
 concerning the Presence, as the Church of Rome, minus Tran- 
 substantiation and all its consequences. The foundation in 
 both cases is the same ; the superstructure must be abated, 
 and then agreement will take place." " Theological Defence 
 for the Bishop of Brechin,"' p. 91. 
 
 Note XIV.— Page 62.* 
 
 Absolution Spoken or as a Sacrament. 
 
 " And as for the number of them, if they should be con- 
 sidered according to the exact signification of a sacrament, 
 namely, for the visible signs, expressly commanded in the 
 New Testament, whereunto is annexed the promise of free 
 forgiveness of our sins, and of our holiness and joining in 
 Christ, there be but two ; namely, Baptism and the Supper 
 of the Lord. For although absolution hath the promise of 
 forgiveness of sin, yet by the express word of the New Testa- 
 ment it hath not this promise annexed and tied to the visible 
 sign, which is imposition of hands. For this visible sign (I 
 mean laying on of hands) is not expressly commanded in the 
 New Testament to be used in absolution, as the visible signs 
 in Baptism and the Lord's Supper are : and therefore absolu- 
 tion is no such sacrament as Baptism and the Communion 
 are. And though the ordering of ministers hath this visible 
 sign and promise, yet it lacks the promise of remission of sin, 
 as all other sacraments besides the two above-named do. 
 Therefore, neither it nor any other sacrament else, be such 
 sacraments as Baptism and the Communion are. But in a 
 general acceptation the name of a sacrament may be attributed 
 to any thing, whereby an holy thing is signified." — Homily 
 of Common Prayer and Sacraments. 
 
 Note XV.— Page 63.* 
 Use of External Helps to Devotion. 
 
 A person, who was in his day a leading member of the Evan- 
 gelical party, in speaking to me of a most painful and dangerous 
 operation he had gone through, referred his power of patient 
 endurance, and so the success of the operation, to his very close 
 communion with our Lord during this great trial; and he 
 added that he owed much of that communion with his Saviour 
 to the fact that, in God's gracious Providence, he was placed 
 (in the surgeon's room) in the presence of a beautiful print of 
 Our Lord's Crucifixion. I noted at the time this testimony 
 to the truth I have asserted in my Charge.
 
 123 
 
 Note XVI.— Page 73* 
 Baxter on Eiremcox.s. 
 
 Tt is well at the present time to call to mind "vvliat was Baxter's 
 estimate of Eirenicons : — 
 
 '• How rare is it to meet with a man that smarteth or bleedeth 
 with the church's wounds, or sensibly taketh them to heart as 
 his own, or that ever had solicitous thoughts of a cure ! No ; 
 but alm'ost every party thinks that the happiness of the rest 
 consisteth in turning to them ; and because they be not of their 
 mind, they cry ' Down with them !' and are glad to hear of 
 their fall, as thinking that is the way to the church's rising ; 
 that is, their own. How few are there who understand the 
 true state of controversies between the several parties ? or 
 that ever well discerned, how many of them are but verbal, 
 and how many are real ? And if those that understand it, 
 disclose it to others, it is taken as an extenuation of their 
 error, and as a carnal compliance with them in their sin. 
 Few men grow zealous for peace till they grow old, or have 
 much experience of men's spirits and principles, and see better 
 the true state of the church, and the several differences, than 
 the}' did before. And then they begin to write their Eireni- 
 cons. But recijyiuntur ad modiim recipientis." — Baxter's 
 " Reformed Pastor," Bromi's Ed., 1829, p. 164. 
 
 Note XVIL— Page 76.* 
 Bishop Wilson, of Calcutta, on Clerical Neglect of Duty. 
 
 Dr. Daniel Wilson (Bishop of Calcutta), in 1829, when Vicar 
 of Islington, thus describes the neglect of the clergy even in 
 his day : — 
 
 '' V^hat have we been doing as ministers ? Lamentably as 
 we have failed in a general estimate of the vast importance of 
 our office, and in a view of its especial design, we have failed 
 as lamentably in all those parts of it which regard personal 
 inspection, and vigilance over our flocks. We have confined 
 ourselves to preaching, to ecclesiastical duties, to occasional 
 visits to the sick, to the administration of the sacraments, to 
 the external and secular relation in which we stand to our 
 parishes ; but what have we done in personal care and direction, 
 in afi:'ectionate catechetical conferences, in going from house 
 to house, in visiting every family and individual in our districts, 
 in becoming acquainted with the character, the wants, the 
 state of heart, the habits, the attendance on public worship, 
 the observation of the Sabbath, the instruction of children and 
 servants, the family devotions of each house. And yet, all this 
 ought to have been done, and must be done, if a general revival
 
 124 
 
 of religion is to be expected. Nothing short of this can come 
 up to the ends of our calling, or fulfil the commands of God, 
 or accomplish the will of the Holy Ghost, or satisfy that system 
 of means which the Saviour has established in His Church." — 
 Introductory Essay to " Baxter's Reformed Pastor," pp. 41,42. 
 
 Note XVIII.— Page 78.* 
 Sir R. Phillimore ox Ekastianism. 
 
 " The maxim of later times, ' Cujus estregio, illius est religio,' 
 is blasphemous in theory and false in fact. When Christianity 
 had triumphed, and become, not only one of the collegia licita 
 but the actual religion of the nation, it was still, b}^ the very' 
 charter of its being, a body distinct from the State ; touching 
 it .however, and being touched by it, in so many ways, that 
 the teachers of its doctrines soon became endowed with goods 
 and lands, either by individuals under the sanction of the civil 
 power, or b}^ the State itself. The Church became, to borrow 
 a term familiar in modern times, established in every Christian 
 kingdom. It thus became a collegium licifum, under the pro- 
 tection of the State as to its establishment, but having a Divine 
 mission, a divinely constituted order, a divinely given doctrine, 
 it remained, as it must ever remain, in all these respects, in- 
 dependent of human authority." — " Commentaries on Inter- 
 national Law," by Sir R. Phillimore, v. ii., pp. 284, 285. 
 
 Note XIX.— Page 80.* 
 Our Formularies not a Compromise. 
 
 " Bossuet, assuming that the Articles of the Church of 
 England were conceived in vague and general terms, in order 
 to admit different doctrines, remarks that such a proceeding 
 amounted to a betraying of the Truth. Yariat. x. s. vi. But 
 he himself says elsewhere, in defence of the Synod of Trent, 
 to which similar vagueness of expression is attributed, " qu'il 
 faut souvent dans les decisions de I'Eglise, s'en tenir a des 
 expressions generates, pour demeurer dans cette mesure de 
 sagesse tant louee par S. Paul, et n'etre pas contre son precepte 
 plus savant qu'il ne faut." Variat. xv. s. 68. This is really 
 the rule followed by our Catholic Apostolic Churches, and not 
 any political and latitudinarian principle of comprehending 
 different doctrines concerning matters of faith." — Sir W. 
 Palmer on the Church, T. i. p. ii., ch. vii., p. 521.
 
 125 
 
 Note XX.— Page SO.f 
 Continuity of Axglicax Doctrine. 
 "Does not all the world see that the Church of England 
 stands now otherwise in order to the Chnrch of Borne, than 
 it did in Henry the Seventh's days.'^ * He addeth further ' that 
 it is confessed that the Papal poAver in ecclesiastical affairs 
 was cast out of England in Henry the Eighth's daj^s.' I answer 
 that there was no mutation concerning Faith nor concerning 
 any legacy which Christ left to His Church, nor concerning 
 the power of the keys, or any jurisdiction purely spiritual; 
 but concerning co-active power in the exterior court, concern- 
 ing political or external regiment of the Church, concerning 
 the patronage or civil soA'ereignty over the Church of England, 
 and the legislative, judiciary, and dispensative power of the 
 Pope in England, over English subjects, which was no more 
 than a re-infranchisement of ourselves, from the upstart 
 usurpations of the Court of Kome, of all which I have showed 
 liim expressly the first source, who began them, when, and 
 whom; before which he is not able to give one instance of any 
 such practices attempted by the Bishop of Rome, and admitted 
 by the Church of England." — Bramhall's " Schism Guarded." 
 Works, V. ii., pp. 463, 464. 
 
 Note XXL— Page 81.* 
 Baxter ox Voluxtary Celibacy. 
 
 Baxter, in his "Reformed Pastor,'' did not teach that volun- 
 tary celibacy was an admission of the claims of Rome. He 
 says : — 
 
 "I confess I would not have men lie too long under tempta- 
 tions to incontinency, lest they wound theiuselves and their 
 professions by their falls. But yet methinks it is hard that 
 men can do no more to mortify the concupiscence of the flesh, 
 that they may live in a single condition, and have none of 
 those temptations from wife and children, to hinder them from 
 furthering their ministerial ends b}' charitable works. If he 
 that marrieth not , doth better than he that doth, surely 
 ministers should labour to do that which is best. And if he 
 that can 'receive this saj'ing,' must receive it, we should 
 endeavour after it. This is one of the highest points of the 
 Romish policy, which alleges that it is the duty of bishops, 
 priests, and other religious orders, not to marry, by which 
 means they have no posterity to drain the church's revenues, 
 nor to take up their care; but they make the public cause to 
 be their interest, and they lay out themselves for it while they 
 live, and leave all they have to it when they die. It is a pity 
 that for a better cause we can no more imitate them in self- 
 denial, where it might be done." — Brown's Ed. 1829, p, 158.
 
 126 
 
 Note XXII.— Page 86.* 
 The Dignity and Importance of the Ministry. 
 
 The following words are taken from the introduction to 
 Baxter's " Reformed Pastor," by the Rev. Daniel Wilson, d.d. 
 (Bishop of Calcutta), a.d. 1829, pp. 36, 38. 
 
 " But a right conception of the unparalleled importance of 
 the office of the Christian Minister, as appointed by Christ 
 himself, as the instrument of grace, as the ambassador of 
 reconciliation, as representing and standing in the place of the 
 Saviour, as the depositary and pillar of the Truth, as the 
 messenger of the Lord of Hosts, the steward of the mysteries 
 of God, the watchman, and herald, and leader of the army, and 
 the shepherd of the flock of Christ — such a conception of the 
 ministerial office is essential to any great revival of religion. 
 There is no surer mark of spiritual decay, than a low esteem 
 of the sacred function," 
 
 " The minister is a living organ, and instrument, and herald 
 of truth. " 
 
 Note XXIIL— Page 86.t 
 
 The Meaning of the Words of the Ordinal, " Receive 
 
 YE the Holy Ghost." 
 
 " Such is the language, rash surely and presumptuous in 
 the extreme, of that most solemn and important of all the 
 occasional Offices of the Anglican Ritual — namely, the Form 
 of ' Ordering of Priests ; ' and such the stupendous powers, 
 which one frail man assumes the right to confer upon 
 another, when called upon to invest him with the unpretending 
 though responsible duties of the Pastoral Office. 
 
 "If, upon an occasion so solemn, men have Apostolical gifts 
 and authority ostensibly committed to them ; it is no wonder, 
 surely, that they should assume to themselves Apostolical 
 dignity, and the right to exercise- Apostolical power : and that, 
 too, with all the exaggeration of circumstance and manner, 
 which weak and fallible men are sure to adopt, in the exercise 
 of a commission so exalted. It is no wonder, indeed, that upon 
 the strength of such a commission, a lineal Apostolical descent 
 should — considering the natural tendency of human nature to 
 materialism, even while affecting a transcendental spirituality 
 — be made the substitute for that purer and more legitimate 
 succession, which consists in identity of principle and doctrine 
 with the teaching of the Apostolic writings, and in a real con- 
 formity of spirit with the purity and simplicity of Apostolic 
 times. 
 
 " The power to ' remit ' and ' retain ' sins, conferred upon the
 
 • 127 
 
 clergyman at his ordination, is authenticated, beyond a doubt, 
 by the very terms of* the form prescribed for his direction, 
 when afterwards called upon to exercise it. ' I absolve thee from 
 all thy sins,' is most appropriate language in the mouth of 
 one to whom it has been said, as upon iJivine warrant — ' Whose 
 sins thou dost forgive, they are forgiven.'' Nay, how could such 
 an one fail to use it, and yet be faithful to his solemn trust ! 
 And these, accordingly, are the very words which the officiating 
 minister is directed to use in the Office for the ' Visitatioyi of 
 the Sicky — "Revision of the Book of Common Prayer," by J. 
 C. Fisher, M. A., pp. 52, 53, 54. 
 
 But you say: "S. Chrysostom saith, 'Our priests have power 
 utterly to cleanse the filth of the soul.' '' And who saith other- 
 wise? When we consecrate priests, we pronounce Christ's 
 words over them: "Whose sins you do forgive, they arc 
 forgiven." But are sins forgiven only by private confession? 
 — Bp. Jewel, Defence of the Apology, Parker Society Edition, 
 p. 352. 
 
 In a work on "Ritualism" by Mr. E. Mellor, M.A., of Liver- 
 pool, occurs the following passage : — " It is a greater wonder 
 still that an eminent Canon of the Church, in a recent lecture 
 on the Priesthood, should, in order to escape the pressure of 
 the words in the Ordination Service, have betook himself to a 
 subterfuge unworthy of him, both as a scholar and a minister 
 of Christ. He, though a priest in the Church of England, in 
 maintaining the same position as that dealt with in our first 
 lecture, that there are no sacerdotal offices in the Church of 
 Christ, was confronted with the words of the Bishop in the 
 Ordination of Priests, 'Receive thou the Holy Ghost,' &c. . . . 
 Whosesoever sins ye remit, they are remitted unto them.' And 
 how does He deal with them? He says, 'If you accept them 
 in a form of prayer, and under limitation, then, those words 
 may be applied to your ofiice ?' Is this candid ? Did not the 
 worthy Canon see that they ai-e not in the form of a prayer ; 
 that the prayer was finished : and that the Bishop, having 
 completed the petition, then draws near to the candidate and 
 la^-s his hands upon his head, employing the most direct, 
 imperative language, which he follows up with words which 
 are neither imperative nor precatory, but declarative, and that 
 in the plainest manner, of the power the priest has received? 
 Did he not see that the Latin form of the language was as 
 conclusive against his interpretation as the English, and that 
 there is not one expression w^hich, without even the most 
 violent and licentious exegesis, can be regarded as having the 
 form or force of a prayer ? ' If you accept them in the form 
 or a prayer,' this is his supposition. But if we may play what 
 tricks we choose with words, we may make any words mean 
 anything. The Canon is severe enough on the Tractarians
 
 128 
 
 when they take liberties with the language of the Prayer Book, 
 but we know of no instance in which the maxim has more 
 striking application than in the present: " First cast out the 
 beam which is in thine own eye, and then thou slialt see clearly 
 to cast out the mote which is in thy brother's eye.' " 
 
 Note XXIV.— Page 88.* 
 
 The Eelation of Dissenters to their Ministers. 
 
 As to the Confessional, it seems to be forgotten or over- 
 looked that the principle on which the Confessional is based 
 is acknowledged by all Christians, viz., the craving for sym- 
 pathy and instruction and peace, which animates every real 
 penitent. In legal difficulties we seek advice from our lawyers, 
 and in sickness from our doctors, and in religion we seek for 
 guidance from our spiritual pastors. The Confessional in 
 principle is founded on the deep, earnest, and impressible 
 feelings of human nature. The Dissenters, who profess to 
 repudiate the Confessional in our Church, virtually acknow- 
 ledge it, and use it themselves. ISTay, it is the ver}^ door through 
 which the various sects admit persons to membership. I 
 refer to the ' class meetings' among the Wesleyans, and the 
 ' inquirers' meetings,' ' experience meetings, ' and ' church 
 meetings ' among the Baptists and Independents. On these 
 occasions direct questions are put to the penitent as to his 
 experience, the state of his heart, his views of salvation, &c., 
 and the minister administers comfort, rebuke, direction, as he 
 thinks the case requires. From the nature of the case, the 
 more private these interviews are the better. I was once a 
 Dissenting minister, and, people of both sexes came to me very 
 frequently to unburden their minds, and to be prayed with. 
 They came singly, sometimes to my house ; sometimes they 
 met me in my chapel ; but the interviews were always as private 
 as possible. Now, here, I submit, are all the essentials of the 
 Confessional, in a form, too, very liable to abuse ; and some bad 
 men have abused it. Yet what I have stated is the universal 
 practice among all the Evangelical sects in England and Wales. 
 
 Sheppabd & St. John, Printers, 6, St. Bride Street, Luclgate Circus, E.C
 
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