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diff --git a/.gitattributes b/.gitattributes new file mode 100644 index 0000000..6833f05 --- /dev/null +++ b/.gitattributes @@ -0,0 +1,3 @@ +* text=auto +*.txt text +*.md text diff --git a/49116-0.txt b/49116-0.txt new file mode 100644 index 0000000..a0efe79 --- /dev/null +++ b/49116-0.txt @@ -0,0 +1,914 @@ +The Project Gutenberg eBook, Church Ministry in Kensington, by John Philip +Gell + + +This eBook is for the use of anyone anywhere in the United States and most +other parts of the world at no cost and with almost no restrictions +whatsoever. You may copy it, give it away or re-use it under the terms of +the Project Gutenberg License included with this eBook or online at +www.gutenberg.org. If you are not located in the United States, you'll have +to check the laws of the country where you are located before using this ebook. + + + + +Title: Church Ministry in Kensington + A Recent Case of Hieratical Teaching Scripturally Considered + + +Author: John Philip Gell + + + +Release Date: June 2, 2015 [eBook #49116] + +Language: English + +Character set encoding: UTF-8 + + +***START OF THE PROJECT GUTENBERG EBOOK CHURCH MINISTRY IN KENSINGTON*** + + +Transcribed from the 1867 R. Clay, Son, and Taylor edition by David +Price, email ccx074@pglaf.org + + + + + + _CHURCH MINISTRY IN KENSINGTON_. + + + * * * * * + + A RECENT CASE + OF + Hieratical Teaching + SCRIPTURALLY CONSIDERED. + + * * * * * + + BY + JOHN PHILIP GELL, M.A. + PERPETUAL CURATE OF ST. JOHN’S, NOTTING HILL. + + * * * * * + + LONDON: + PRINTED BY R. CLAY, SON, AND TAYLOR, + BREAD STREET HILL. + 1867. + + * * * * * + + + + +CONTENTS. + +INTRODUCTION _page_ 3 +OUR SACRIFICE FOR SIN HAS CEASED 4 +OUR PEACE OFFERING ALSO HAS CEASED 5 +OUR PROPITIATION IS APPLIED BY FAITH ONLY 6 +EUCHARISTIC PROPITIATION IS OF HUMAN INVENTION, CONTRARY 7–11 +TO THE LAW OF MOSES, THE APOSTOLIC RECORDS, AND THE +ENGLISH LITURGY +OUR ALTAR IS NOT THE HOLY TABLE 12, 13 +OUR PRIESTS CANNOT SACRIFICE CHRIST 14, 15 +NOR MOVE HIM TO SACRIFICE HIMSELF 16 +OUR PRIESTS REMIT AND RETAIN SINS, BY THE MINISTRY OF THE 17–19 +WORD, IN COMMON WITH ALL THE MEMBERS OF CHRIST +WITH WHOM THEY SHARE THE ROYAL PRIESTHOOD 20 +THE “POWER OF THE KEYS” _ib._ +BISHOP HICKES. AN ERROR INDICATED 21 +THEOTÓKOS. “CAUSES OF SALVATION” 22 +CONCLUSION 23, 24 + + * * * * * + +_To the_ REV. MAYOW WYNELL MAYOW, M.A. _Perpetual Curate of St. Mary’s_, +_West Brompton_, _late Student of Christ Church_, _Oxford_, _and Author +of Eight Sermons an the Priesthood_, _Altar_, _and Sacrifice_. {3} + +YOUR Christmas offering to your former bishop, of Salisbury, to your +flock in South Kensington, and to the public at large, has taken eight +months to reach me; so slowly does literature circulate from end to end +of the ancient parish of Kensington. But I cordially hope that my +present acknowledgments may arrive before Christmas comes again; for you +have chosen an appropriate offering, your own workmanship, in the shape +of Eight carefully-written Sermons, upon the Sacrifice, Altar, and Priest +of the Christian dispensation. + +I. “Sacrifice,” says the judicious Hooker (Eccl. Pol. v. 78), “is now no +part of the Church ministry.” Nevertheless your first position is, that +“we (clergy) have this treasure in earthen vessels,” and you take the +text of your First Sermon from the words, though not the meaning of S. +Paul (2 Cor. iv. 7), where he writes, not, as you expound (p. 5), of the +treasure of sacerdotal privilege, but of the treasure of Gospel +knowledge; as he speaks elsewhere of the treasures of knowledge remaining +hid in Christ (Col. ii. 3); a passage which you apply more accurately, as +the text of your Eighth Sermon. You even go so far (p. 40) as to aver +that “by Christ’s own appointment . . . his very body and blood are truly +offered . . . day by day;” though S. Paul says of Christ, that “He +needeth not daily to offer up sacrifices” (Heb. vii. 27). Must we then +offer sacrifices without Him? Surely when you remember the same Apostle +pleading for one death, one judgment, and one offering, as co-ordinate +verities (Heb. ix. 27, 28); and declaring that “there remaineth no more +sacrifice for sins” (Heb. x. 26), you will no longer find a difficulty in +“admitting it to be conceivable,” (should you not say, certain?) “that it +was intended that sacrifice should altogether cease when the Great +Sacrifice was completed” (p. 46). + +The sacrificial Hebrew language will always repay attention. It is more +subtle and exact, in matters of sin and conscience, than the Greek; +whereon the inspired writers frequently pile a weight of meaning, to +which the latter language is hardly equal. Hebrew distinguishes +sacrifice from sacrifice, sin from sin. You argue, for instance, in your +Second Sermon, that if Job offered a daily sacrifice, before the coming +of the Law, then Christians also, after the Law, may probably offer the +like. But Job made a sacrifice for sin (Job i. 5), which was all burnt; +we offer nothing for sin, and our oblation is all eaten. And though the +Eucharistic sacrifice of praise might perhaps have been deemed, as a +peace-offering, to be also in some sense an offering of blood (Lev. vii. +12), yet S. Paul has carefully obviated the idea. He will not even allow +the venerable reading of the prophetic text (Hos. xiv. 2), which he +quotes (Heb. xiii. 15), _pharim_, or “calves” of our lips, because the +blood of beasts must be excluded entirely from Eucharistic comparisons, +and, with blood, all idea of expiation in the Eucharist. And, therefore, +with the LXX. he reads _pheri_, “fruit” of our lips giving thanks to the +name of God. + +Rightly, therefore, do you style the Eucharist (p. 124), “the sum and +substance of our praises and thanksgivings;” though S. Paul does not go +with you in adding that “it is the highest means of applying to our sins +the mercies of God through the ever-availing sacrifice of Christ.” He +reserves this pre-eminence to faith (Gal. v. 5); and faith is actually +represented as the sacrificing priest of the spiritual house by Romanus +the martyr of Antioch, about the beginning of the fourth century, in his +dying address, which Prudentius versifies (Peristephanon x. 351). You +will pardon the rudeness of an old English translation, made in the days +of our Reformation, when heart answered to heart between the martyrs of +earlier and later ages: + + “At th’ holy porch a Priest is standing there, + And keeps the doors, before the church which been; + Faith is her name, a virgin chaste and clear, + Her hair tied up with fillets, like a queen. + For Sacrifices, simple, pure, and clean, + And such she knows are pleasing, bids this Priest + Offer to God, and to his dear Son, Christ.” + +The sacrifices, thereafter described, being such as holy fear, sound +knowledge, sobriety, and liberality. This, you will say, is declamation, +not doctrine. But so is the mass of Nicene and ante-Nicene material +which contradicts Romanus. If the one pleases you, the other may equally +please me. Let, then, both of us be cautious, consistent, and +scriptural. + +At times you seem to retreat from your position that the Eucharist is a +true sacrifice, describing it only as “the presenting afresh, and +pleading afresh, and causing Christ himself to plead afresh, the merits +of that one precious death” (p. 60). Certainly, to commemorate, present, +or plead afresh a sacrifice once offered, is not the same thing as to +offer it. But ever and anon you re-assert the Eucharist to be a true +sacrifice, agreeably, you say, “to the sense of Holy Scripture, as +attested by the consent of the Church from the beginning” (p. 77). Yet +no such word as “sacrifice” is ever mentioned, in a Eucharistic sense, in +any of the Apostolical Fathers; and an interpolation in S. Ignatius shows +how much this deficiency of evidence was afterwards felt. “Without the +bishop, baptize not [neither offer nor present sacrifice], nor make a +feast of love” (Smyrn. 8). You extenuate the same significant absence of +the word “priest,” which is never applied by those Fathers to any church +minister, by telling us (p. 66), that Mr. Carter informs you that the +omission is satisfactorily accounted for by the smallness of their extant +writings, extending, he says, over no more than thirty octavo pages. You +will find, however, in the Oxford edition, about 3,300 lines of SS. +Clement, Ignatius (the shorter recension), and Polycarp, in Greek; +besides some Latin fragments. This would fill a hundred printed pages in +octavo, and is just equal to the united Gospels of S. Mark and S. John. +Yet those most primitive Fathers know of no such thing as a Priest, or a +Sacrifice, among the ministers and ordinances of the Church on earth; +though it is the subject upon which their compositions almost exclusively +turn, and they tell us much about Elders. This hardly looks like “the +consent of the Church from the beginning” (p. 77). + +But you urge that “the doctrine was maintained continuously for fifteen +hundred years” (p. 99); and let me rejoin, opposed continually, upon +scriptural grounds. Not seventy years after the decease of S. John, the +Christian Athenagoras tells the Emperor Aurelius (Legat. 13), “The Framer +of the Universe needs not blood, nor the fragrance of flowers and +incense; the noblest sacrifice to Him is to know Him:” (here we have S. +Paul’s “treasure”) “offering bloodless sacrifice,” (here is S. Paul’s +“fruit of the lips,”) “and reasonable service,” (meaning, after S. Paul, +our own bodies. Rom. xii. 1.) But it would fill a volume were I to +trace onwards, from age to age, these Pauline streams of thought. + +It is true that the Church liturgies are, many of them, full of the idea +of Eucharistic sacrifice. But does the Church of England, as you say (p. +99), “maintain, in her office, the whole substance of these liturgies,” +or even “all their main points”? Now, we will not assume as main points +any but those which are repeated in all the principal classes, somewhat +fancifully termed the liturgies of SS. James, Mark, Peter, and John. And +these points are twelve; whereof seven—the _Sursum corda_,_ Tersanctus_, +recital of the Institution, Prayer for the Church on earth, Lord’s +Prayer, the act of Communion, and the act of Praise—are preserved in our +English liturgy; while four have disappeared—the Kiss, the Prayer for the +descent of the Spirit on the elements, the Prayer for the dead, and the +Mingling of the bread and wine. A fifth main point, the Oblation of the +elements, had disappeared as well, from ordinary eyes, until recently +discerned in a slight addition made to the rubric in 1662: “the Priest +shall then place upon the table . . . bread and wine.” Not without +reason did our liturgical Reformers shake themselves clear of the whole +arrangement, and of four-twelfths of the substance of these offices, +reducing the residue to a more Scriptural type. The Reformers knew the +web that could be woven out of these liturgical materials, to entangle +men, not merely in your “perfect accordance and harmony with the doctrine +of a true propitiatory commemorative sacrifice offered up in the +Eucharist to God” (p. 104), but in other doctrine, more advanced than +you, or any man who studies the Bible, would be willing to accept. + +If you would suffer the Law to be your schoolmaster, instead of these +Liturgies, you would scarcely be able so much as to imagine that the +“signs” of the Holy Communion could, under any circumstances, “be +effective for sinners’ pardon through Christ’s body broken and his blood +shed” (p. 104). For you would never bring yourself to understand how an +unbloody could effect any part of the work of a bloody sacrifice, in a +matter of propitiation. What a sacrificial solecism is it to speak, as +you do (p. 131), of “an unbloody . . . propitiatory sacrifice”! Without +shedding of blood is no remission of sins. “All that true and holy thing +which the Church has ever had, as Christ’s own appointed means for the +pardon of our sins,” is not, as you surmise (p. 131), the Eucharistic +sacrifice, but faith in the blood of Jesus. The Church has never had +anything else. Hers the faith; His the blood. “Lord, save me,” she +prays; “thy faith hath saved thee,” He replies, from age to age. And her +“pure offering,” which you correctly adduce from Malachi (i. 11), as +referable to the Eucharist, is but a _mincha_, a bloodless meat-offering; +fruit, of no use for pardon or propitiation. + +Your reference (p. 150) to “the Lamb slain from the foundation of the +world” (Rev. xiii. 8), might suggest, though it does not establish, your +idea that the one offering of Himself is, in some sense, continuous (p. +56) to the present day. But I know not why the framers of our Authorized +Version did not render this passage as they rendered the same phrase when +they came upon it again, four chapters further on (Rev. xvii. 8); “whose +names were not written from the foundation of the world in the book of +life of the Lamb that was slain.” However translated, the passage must +be expounded in accordance with S. Paul (Heb. ix. 26, 28), “Christ was +once offered, in the end of the world.” + + * * * * * + +II. And so vanishes the Sacrifice from our altars, all but the fruit of +our lips, giving thanks to the name of the Lord. But have we any Altars? + +One of your three arguments in the affirmative, taken from Scripture, is +that our Lord would not have said, “Leave there thy gift before the +altar,” unless we all had altars (p. 48). Nor in the same strain, could +you forbear to add, would He have said, “Cast not your pearls before +swine,” unless we all had pearls. But to proceed to your more serious +proofs. + +“We have an altar” (Heb. xiii. 10) is a strange text for you to adduce in +the second place (p. 97); for it is S. Paul’s illustration of the fact +that Christian hearts are “not established with meats, which do not +profit those who have been occupied therein” (_v._ 9); as we find in +parochial experience, when a more than Scriptural emphasis is put upon +the Eucharistic bread and wine. The Apostle simply observes, in the text +you quote (_v._ 10), that the ministers of the (Christian) tabernacle +cannot eat, like Jews, of their altar; because the body of the single +Christian sacrifice was, ritually speaking, wholly burnt without the +camp. Granting, therefore, that we have an altar, it is not a +Eucharistic one, whereof we eat. + +And this further shows that in your third Scriptural proof (p. 45): “Are +not they which eat of the altar, partakers with the altar?” (1 Cor. x. +18,) no altar but the Jewish is meant; and you should not suppress the +beginning of the sentence, “Behold Israel after the flesh,” but permit +the Apostle to limit his remark to Jews, as distinct from Christians, +exactly in the way he himself proposes. And here you come to the end of +your Scriptural arguments for altars in church. + +Passing from Scripture, the belief of the Church is not, as you assume +(p. 53), continuous in favour of our having a ritual altar. The Gentile +heathens blamed the early Christians for having no altars in their +churches, and the Christians admitted the truth of the allegation. +(Origen, c. Cels. 8. 17; Minucius Felix, Octav. 32; Arnobius, adv. +Gentes, 6, 7. I borrow these references from the Bishop of Chester’s +_Patres Apostolici_.) The earliest meaning of “altar” in a Christian +sense seems derived from the Jewish idea, that the LORD took equal +pleasure in the several portions of the sacrifice, whether burnt or +eaten; and that the eaters were as much his altar, as was the altar of +burnt-offering itself. Hence Polycarp (Phil. 4) says the widows are an +altar; and Ignatius, probably in one place (Philad. 4), and certainly +elsewhere (Trall. 7), calls the clergy, and (Eph. 5) the congregation, +the altar. It was left to after ages to suggest, in the last passage, +“the society where sacrifices are offered.” But before they admitted the +propitiatory character of such sacrifices, men had lost S. Paul’s +doctrine (Heb. xiii. 11), that JESUS was a sin-offering, wholly burned +without the camp; and they had become insensible to the incongruity of a +symbolism which could imply the eating of such an offering. Far from +blending the idea of an altar, whether Jewish or heathen, with that of a +Christian table, as you seem to assume that he did (p. 54), S. Paul was +too learned a ritualist not to keep them distinct. And as the point of +comparison, throughout the passage which you discuss (1 Cor. x.), was not +the offering, but the eating; as it was eating which joined Christians to +Christ, Jews to their altar, and Gentiles to demons; S. Paul had no need +to speak of a Christian altar. A table was the symbol which he required, +and to that he carefully adhered. He certainly knew of a Christian +altar, but it was one of which neither he, nor any other servant of the +true tabernacle (Heb. viii. 2; xiii. 10), had a right to eat; and I +cannot see how you are enabled to say (p. 98), “of course, it is in the +celebration of the Holy Eucharist that this altar,” on which Jesus died +(Heb. xiii. 12), “is used, and the sacrifice made;” after all the pains +with which the Apostle has set forth the premises which forbid your +conclusion. + +III. But without your Sacrifice and Altar, what becomes of your Priest? +“The priesthood,” you say (p. 6), “is the chiefest means for applying to +us the pardon of the Cross.” In the priesthood you also find (p. 16) +“the appointed mode of our applying to Christ for his intercession;” and +you indicate a danger which may arise from shaking men’s confidence in +such opinions, “that they would, no doubt, begin to fail in their +allegiance to the Church, and be afraid longer to trust their souls to +her teaching or her keeping” (p. 16). I should recommend such adherents +to be fed on very little of S. Paul, less of our judicious Hooker, and no +Church history. And even could they be thus dieted and kept, I should be +inclined to question whether they would prove worth their feed. Access +to the Jewish ritual would be sure to awaken their suspicions as to the +meaning of a Christian ordination. For who ever heard of a real +sacrificing priest of God being ordained by the imposition of hands? On +the contrary, when the people laid hands on the Levites’ heads (Numb. +viii. 10), it meant quite a different thing from ordination. Melchisedec +was not so ordained, nor Aaron, nor any of his race, nor our Great High +Priest, though He condescended to every form of the Law for man. Yet +laying on of hands was well used and understood, as conveying a divinely +authorized ministry in the congregation to such men as Joshua (Deut. +xxxiv. 9), “in whom was the Spirit” (Numb. xxvii 18), and the church +elders and ministers of a later age (Acts xiv. 23). But none of these +ordained men sacrificed as priests. + +And now, taking up your own appeal (p. 43), “if it be true that a +Christian priesthood and . . . these sacrificial powers . . . remain, and +must remain ever in Christ’s Church, what words shall describe”—the error +of saying with S. Paul (Heb. x. 26), “there remaineth no more sacrifice +for sin,” nothing that calls for the exercise of these sacrificial powers +in the Church. + +But, leaving S. Paul, “the whole sense,” you say (pp. 60, 77), “and usage +of the Church from the beginning is explained and justified,” will we but +see more in Scripture than Scripture says, and assume the existence of +the Christian priesthood. But your “beginning” is not the very +beginning. You omit the Apostolical Fathers again, a generation of good +men, who never mention Christian priests. Perhaps you will rather +commence with a later age, and will prefer applying your theory to +mitigate such lofty flights as we find in S. Chrysostom (On the +Priesthood, iii. 2): “When you behold the Lord sacrificed and prostrate, +and the Priest standing over the sacrifice and praying, and all stained +with that precious blood, do you then suppose you are among men, and +standing upon the earth?” But why attempt to explain or justify such +perilous matter as this? Why admit its eloquent author to the privilege +of developing S. Paul, or lightening the darkness of the Apostolical +Fathers? And if not S. Chrysostom, whom can we admit besides? Often do +I wonder at the artless boldness with which our homilists quote those +Nicene Fathers, whose uncertain authority is just as much opposed to the +Scriptures in some places, as it sustains them in others. + +Such variations and discrepancies must be perplexing to those who expect +to find safe guidance in the early Church. You and I, however, “are +persuaded that Holy Scripture contains sufficiently all doctrine required +of necessity for eternal salvation, through faith in Jesus Christ. And +we have determined, by God’s grace, out of the said Scriptures to +instruct the people committed to our charge; and to teach nothing, as +required of necessity to eternal salvation, but that which we shall,” +each of us, “be persuaded may be concluded and proved by the Scripture.” +(Ordination Vow, II.) + +The Established Church of England knows only of the “lawful” priest, +whose character is evident to all men reading Holy Scripture and ancient +authors. He has been spoken of from the time of the Apostles, at first +by the name of Elder, and afterwards by that of Priest; and, like every +other member of Christ, he is God’s fellow-worker, he has a share in +Christ’s priesthood, and he has received the Holy Ghost for his +particular ministry. + +You truly observe (p. 94), that “if we can discover what are the truths +which have been held always, everywhere, and by all, we may be certain we +shall run into no serious error nor perverted interpretation of Holy +Scripture dangerous to our souls.” Caution, therefore, is requisite in +handling the divine words used by our Bishops for the ordination of our +lawful clergy: “whose sins thou dost forgive, they are forgiven; whose +sins thou dost retain, they are retained;”—this form not having been +employed always, for we do not find our Church using it till the twelfth +century; nor everywhere, since it only appears as a prayer in the Eastern +churches; nor by all, never having been used at the ordination of some of +our most eminent pastors of non-conforming churches, who, though not +lawful ministers in our sense, have been clearly blessed in their +spiritual work. + +We are thus reduced to interpret the form scripturally; and we find that +it has nothing in it peculiar to priests or elders, because our Saviour +first addressed it to others, as well as to ten of the Apostles (Luke +xxiv. 33, 36 = John xx. 24), but not to S. Thomas. Our ordaining Bishop, +in repeating it, reminds the candidate priest of his ministry of +reconciliation and condemnation, entrusted both generally to him, as to +every other member, and likewise specially as to every other minister of +the Church. But not entrusted to him as to a mediating priest, since +none such, so far as we are told, were present before Christ, when first +He spoke the words. Your “sacrifice by means of a priest” (p. 53) is +unknown to S. Paul, who says, of JESUS only, “by Him, therefore, let us +offer the sacrifice of praise to God continually” (Heb. xiii. 15). And +the privilege of forgiveness, which S. Paul exercised, he delegated, not +to the priests of the Church of Corinth, but to the whole people (2 Cor. +ii. 10). Even the Decretals allow that in necessity Christian lay people +may both hear confessions and absolve. A layman, too, or a woman, may +baptize; surely not without remission of sins, as Bishop Jewell remarks. + +You ask (p. 89), what our Prayer-book means by “benefit of absolution,” +if there be no power to absolve vested in the priest? Why do you not, in +this case, relinquish “priest,” and adhere to the Prayer-book expression, +“minister of God’s Word,” as it appears in the passage to which you +refer? This is not a question of power in laying on a drastic _absolvo +te_, but of skill in the use and application of God’s Word. Even as the +Pharisees used the word to bind heavy burdens on men, and to unbind the +fifth commandment; or as our LORD used it to unbind the law of the +Sabbath and bind the law of murder; so the Christian minister shows his +might, like Apollos, in the Scriptures. + +Nor can you bind and loose consciences with anything less tenacious than +Scripture, accurately declared and reasonably applied. All theological +language, except that of Scripture, breaks down under the tension of +strict use. Take, for instance, your own observation (p. 107), “the body +and blood of Christ are verily and indeed taken and received by the +faithful, that is, by the baptized Christian people; for so the word is +always used, in strict theological language.” Yet this strict language, +on which you rely, fails whenever the baptized happen to be void of a +lively faith, in which case “they are in no wise partakers of Christ” +(Article XXIX). Take, again, your quotation of “the brief but weighty +saying of Jerome, _Ecclesia non est_, _quæ non habet Sacerdotes_” (p. +111); which is only true when reduced to S. Peter’s standard (1 Peter ii. +9), “ye are a royal priesthood,” or the “kingdom of priests,” of the +Hebrew formula (Ex. xix. 16), exactly as interpreted by the Septuagint. +In any other sense, Jerome’s dogma is liable to endless exceptions, +whenever all the claims of the Church come to be conscientiously weighed. + +The “Power of the Keys” is another slippery phrase, which you introduce +(p. 114) rather in the way of suggestion than of argument. It means much +in theological, and little in Scriptural language. In the latter, I read +of the keys being given to S. Peter; he used them, and what he did with +them afterwards I do not find; but the door which he unlocked to the Jews +(Acts ii. 14) and Gentiles (Acts x.) has stood open ever since. + +Hickes, the non-juring bishop of Thetford, was not perhaps the worse +theologian for being a schismatical intruder into the diocese of Norwich; +but to quote him page after page, as you have done (pp. 102, 103), in +your orthodox Kensington pulpit too (pp. 109, 110, 121), was a grand +experiment upon the historical predilections of your people, and a +dubious addition to the authorities in support of your view. + +We nowhere read in Scripture, though you appear to inform us that it was +the fact (pp. 12, 86), that Jesus appeared to the Eleven between the +resurrection and his breathing on the disciples. Though it is always +worth while to be accurate, I should be far from making a man an offender +for a word, did not your error, though minute, indicate a certain want of +strength in the Scriptures. If the divine who said _rúbricæ_ for +_rubrícæ_, in the Jerusalem Chamber, could not be trusted to make a copy +of verses in praise of Convocation, far less should an inaccurate student +of Scripture venture on pulpit statements of Church doctrine. Strict, +constant, indefatigable reference to those old Fathers, Matthew and Mark, +Peter and John, James and Paul, is the only means of keeping the younger +Fathers right, and of testing the miscellaneous coinage of terms and +doctrines which have passed current from their day to ours. Such coinage +as Theotókos, for instance, which appears in the fine argument of your +closing Sermon (p. 140), never rings so truly as the words which have met +and satisfied the ear of an inspired writer. The term may cover good +doctrine, and it may escape the almost profane triviality of its Latin +equivalent, _Deipara_, as well as the unreasoning coarseness of the +English “Mother of God:” but, take it which way you will, it is a poor +ambiguous piece of Greek, which must mean one thing in a Christian +pulpit, and another on Mount Olympus, had Homer condescended to introduce +it there. + +Is it not refreshing to pass from the discussion into which you venture +with Calvin, who fortunately is not alive to answer for himself, on the +causes of grace (p. 118); or, again, your thesis on the causes of +salvation (p. 153), wherein you do not mention, what the Schoolmen tell +us, that most things have five kinds of causes; and to range at large in +the simplicity of the Scriptures, which teach us that the cause of +salvation is not only JESUS, His life, His love, His work, His blood; but +also faith (Eph. ii. 8), hope (Rom. viii. 24), grace (Eph. ii. 5), the +bath of regeneration (Tit. iii. 5), the engrafted Word (James i. 21), the +gospel minister (Rom. xi. 14), and student (1 Tim. 16); and then, the +hearer (Phil. ii. 12), his prayers (Phil. i. 19), and penitence (2 Cor. +vii. 10); cause heaped upon cause with creative profusion, until we begin +to see that your proposal of priestly mediation, in the Eucharistic way, +as another cause of salvation, however kindly meant, is like the offer of +a church candle in broad day. + + * * * * * + +To conclude. I have found fault with your Sacrifice, Altar, and Priest; +but I think I can answer for it that you will find no fault with mine. +The Christian Sacrifice was a sin-offering, once made eighteen centuries +ago, without the gate of Jerusalem. It has often since been remembered, +but never repeated. The Altar was of earth, the vast sin-burdened wreck +of this fallen world, so well beloved of God, which drank up the blood. +The Priest is JESUS; but He has made no sacrifice since, nor used an +earthly altar. + +So much for the doctrine. I will make you a free gift of all the poetry +which attaches to the words Sacrifice, and Altar, and Priest, in the +varied play of religious imagination and allegorical induction. But we +cannot build anything so serious as the way of our acceptance with God, +or the character of our ministry in the Church, upon such frail +foundations as these. And if we will but avoid the inconvenient +confusion of sacrificial and Eucharistic terms, and adhere to the +accurate phraseology of Scripture, as in a great measure our Liturgy +does, we shall clear our thoughts, and expedite our conclusions, upon the +important points to which you have ably directed attention. + + * * * * * + +“_For the priest’s lips should keep knowledge_, _and they should seek the +law at his mouth_; _for he is the messenger of the LORD of +hosts_.”—Malachi II. 7. + + * * * * * + + * * * * * + + LONDON: R. CLAY, SON, AND TAYLOR, PRINTERS. + + + + +Footnote. + + +{3} J. Parker & Co. Oxford and London. 1867. 8vo. pp. 156. + + + + +***END OF THE PROJECT GUTENBERG EBOOK CHURCH MINISTRY IN KENSINGTON*** + + +******* This file should be named 49116-0.txt or 49116-0.zip ******* + + +This and all associated files of various formats will be found in: +http://www.gutenberg.org/dirs/4/9/1/1/49116 + + +Updated editions will replace the previous one--the old editions will +be renamed. + +Creating the works from print editions not protected by U.S. copyright +law means that no one owns a United States copyright in these works, +so the Foundation (and you!) can copy and distribute it in the United +States without permission and without paying copyright +royalties. Special rules, set forth in the General Terms of Use part +of this license, apply to copying and distributing Project +Gutenberg-tm electronic works to protect the PROJECT GUTENBERG-tm +concept and trademark. 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You may copy it, give it away or re-use it under the terms of +the Project Gutenberg License included with this eBook or online at +www.gutenberg.org. If you are not located in the United States, you'll have +to check the laws of the country where you are located before using this ebook. + + + + +Title: Church Ministry in Kensington + A Recent Case of Hieratical Teaching Scripturally Considered + + +Author: John Philip Gell + + + +Release Date: June 2, 2015 [eBook #49116] + +Language: English + +Character set encoding: ISO-646-US (US-ASCII) + + +***START OF THE PROJECT GUTENBERG EBOOK CHURCH MINISTRY IN KENSINGTON*** +</pre> +<p>Transcribed from the 1867 R. Clay, Son, and Taylor edition by +David Price, email ccx074@pglaf.org</p> +<h1><i>CHURCH MINISTRY IN KENSINGTON</i>.</h1> + +<div class="gapshortline"> </div> +<p style="text-align: center">A RECENT CASE<br /> +<span class="GutSmall">OF</span><br /> +<b>Hieratical Teaching</b><br /> +SCRIPTURALLY CONSIDERED.</p> + +<div class="gapspace"> </div> +<p style="text-align: center"><span class="GutSmall">BY</span><br +/> +JOHN PHILIP GELL, M.A.<br /> +<span class="GutSmall">PERPETUAL CURATE OF ST. JOHN’S, +NOTTING HILL.</span></p> + +<div class="gapspace"> </div> +<p style="text-align: center">LONDON:<br /> +<span class="GutSmall">PRINTED BY R. CLAY, SON, AND +TAYLOR,</span><br /> +<span class="GutSmall">BREAD STREET HILL.</span><br /> +1867.</p> + +<div class="gapspace"> </div> +<h2><a name="page2"></a><span class="pagenum">p. +2</span>CONTENTS.</h2> +<table> +<tr> +<td><p><span class="smcap">Introduction</span></p> +</td> +<td><p style="text-align: right"><i>page</i> <span +class="indexpageno"><a href="#page3">3</a></span></p> +</td> +</tr> +<tr> +<td><p><span class="smcap">Our sacrifice for sin has +ceased</span></p> +</td> +<td><p style="text-align: right"><span class="indexpageno"><a +href="#page4">4</a></span></p> +</td> +</tr> +<tr> +<td><p><span class="smcap">Our peace offering also has +ceased</span></p> +</td> +<td><p style="text-align: right"><span class="indexpageno"><a +href="#page5">5</a></span></p> +</td> +</tr> +<tr> +<td><p><span class="smcap">Our propitiation is applied by faith +only</span></p> +</td> +<td><p style="text-align: right"><span class="indexpageno"><a +href="#page6">6</a></span></p> +</td> +</tr> +<tr> +<td><p><span class="smcap">Eucharistic propitiation is of human +invention, contrary to the Law of Moses, the apostolic records, +and the English Liturgy</span></p> +</td> +<td><p style="text-align: right"><span class="indexpageno"><a +href="#page7">7</a></span>–11</p> +</td> +</tr> +<tr> +<td><p><span class="smcap">Our altar is not the holy +table</span></p> +</td> +<td><p style="text-align: right"><span class="indexpageno"><a +href="#page12">12</a></span>, 13</p> +</td> +</tr> +<tr> +<td><p><span class="smcap">Our priests cannot sacrifice +Christ</span></p> +</td> +<td><p style="text-align: right"><span class="indexpageno"><a +href="#page14">14</a></span>, 15</p> +</td> +</tr> +<tr> +<td><p><span class="smcap">Nor move Him to sacrifice +himself</span></p> +</td> +<td><p style="text-align: right"><span class="indexpageno"><a +href="#page16">16</a></span></p> +</td> +</tr> +<tr> +<td><p><span class="smcap">Our priests remit and retain sins, by +the ministry of the Word, in common with all the members of +Christ</span></p> +</td> +<td><p style="text-align: right"><span class="indexpageno"><a +href="#page17">17</a></span>–19</p> +</td> +</tr> +<tr> +<td><p><span class="smcap">With whom they share the royal +priesthood</span></p> +</td> +<td><p style="text-align: right"><span class="indexpageno"><a +href="#page20">20</a></span></p> +</td> +</tr> +<tr> +<td><p><span class="smcap">The “Power of the +Keys”</span></p> +</td> +<td><p style="text-align: right"><i>ib.</i></p> +</td> +</tr> +<tr> +<td><p><span class="smcap">Bishop Hickes. An error +indicated</span></p> +</td> +<td><p style="text-align: right"><span class="indexpageno"><a +href="#page21">21</a></span></p> +</td> +</tr> +<tr> +<td><p><span class="smcap">Theotókos. “Causes +of Salvation”</span></p> +</td> +<td><p style="text-align: right"><span class="indexpageno"><a +href="#page22">22</a></span></p> +</td> +</tr> +<tr> +<td><p><span class="smcap">Conclusion</span></p> +</td> +<td><p style="text-align: right"><span class="indexpageno"><a +href="#page23">23</a></span>, 24</p> +</td> +</tr> +</table> + +<div class="gapspace"> </div> +<p><a name="page3"></a><span class="pagenum">p. 3</span><i>To +the</i> <span class="smcap">Rev. Mayow Wynell Mayow</span>, +M.A. <i>Perpetual Curate of St. Mary’s</i>, <i>West +Brompton</i>, <i>late Student of Christ Church</i>, +<i>Oxford</i>, <i>and Author of Eight Sermons an the +Priesthood</i>, <i>Altar</i>, <i>and Sacrifice</i>. <a +name="citation3"></a><a href="#footnote3" +class="citation">[3]</a></p> +<p><span class="smcap">Your</span> Christmas offering to your +former bishop, of Salisbury, to your flock in South Kensington, +and to the public at large, has taken eight months to reach me; +so slowly does literature circulate from end to end of the +ancient parish of Kensington. But I cordially hope that my +present acknowledgments may arrive before Christmas comes again; +for you have chosen an appropriate offering, your own +workmanship, in the shape of Eight carefully-written Sermons, +upon the Sacrifice, Altar, and Priest of the Christian +dispensation.</p> +<p><a name="page4"></a><span class="pagenum">p. 4</span>I. +“Sacrifice,” says the judicious Hooker (Eccl. Pol. v. +78), “is now no part of the Church ministry.” +Nevertheless your first position is, that “we (clergy) have +this treasure in earthen vessels,” and you take the text of +your First Sermon from the words, though not the meaning of S. +Paul (2 Cor. iv. 7), where he writes, not, as you expound (p. 5), +of the treasure of sacerdotal privilege, but of the treasure of +Gospel knowledge; as he speaks elsewhere of the treasures of +knowledge remaining hid in Christ (Col. ii. 3); a passage which +you apply more accurately, as the text of your Eighth +Sermon. You even go so far (p. 40) as to aver that +“by Christ’s own appointment . . . his very body and +blood are truly offered . . . day by day;” though S. Paul +says of Christ, that “He needeth not daily to offer up +sacrifices” (Heb. vii. 27). Must we then offer +sacrifices without Him? Surely when you remember the same +Apostle pleading for one death, one judgment, and one offering, +as co-ordinate verities (Heb. ix. 27, 28); and declaring that +“there remaineth no more sacrifice for sins” (Heb. x. +26), you will no longer find a difficulty in “admitting it +to be conceivable,” (should you not say, certain?) +“that it was intended that sacrifice should altogether +cease when the Great Sacrifice was completed” (p. 46).</p> +<p><a name="page5"></a><span class="pagenum">p. 5</span>The +sacrificial Hebrew language will always repay attention. It +is more subtle and exact, in matters of sin and conscience, than +the Greek; whereon the inspired writers frequently pile a weight +of meaning, to which the latter language is hardly equal. +Hebrew distinguishes sacrifice from sacrifice, sin from +sin. You argue, for instance, in your Second Sermon, that +if Job offered a daily sacrifice, before the coming of the Law, +then Christians also, after the Law, may probably offer the +like. But Job made a sacrifice for sin (Job i. 5), which +was all burnt; we offer nothing for sin, and our oblation is all +eaten. And though the Eucharistic sacrifice of praise might +perhaps have been deemed, as a peace-offering, to be also in some +sense an offering of blood (Lev. vii. 12), yet S. Paul has +carefully obviated the idea. He will not even allow the +venerable reading of the prophetic text (Hos. xiv. 2), which he +quotes (Heb. xiii. 15), <i>pharim</i>, or “calves” of +our lips, because the blood of beasts must be excluded entirely +from Eucharistic comparisons, and, with blood, all idea of +expiation in the Eucharist. And, therefore, with the LXX. +he reads <i>pheri</i>, “fruit” of our lips giving +thanks to the name of God.</p> +<p>Rightly, therefore, do you style the Eucharist (p. 124), +“the sum and substance of our praises and +thanksgivings;” though S. Paul does not go <a +name="page6"></a><span class="pagenum">p. 6</span>with you in +adding that “it is the highest means of applying to our +sins the mercies of God through the ever-availing sacrifice of +Christ.” He reserves this pre-eminence to faith (Gal. +v. 5); and faith is actually represented as the sacrificing +priest of the spiritual house by Romanus the martyr of Antioch, +about the beginning of the fourth century, in his dying address, +which Prudentius versifies (Peristephanon x. 351). You will +pardon the rudeness of an old English translation, made in the +days of our Reformation, when heart answered to heart between the +martyrs of earlier and later ages:</p> +<blockquote><p>“At th’ holy porch a Priest is +standing there,<br /> +And keeps the doors, before the church which been;<br /> +Faith is her name, a virgin chaste and clear,<br /> +Her hair tied up with fillets, like a queen.<br /> +For Sacrifices, simple, pure, and clean,<br /> +And such she knows are pleasing, bids this Priest<br /> +Offer to God, and to his dear Son, Christ.”</p> +</blockquote> +<p>The sacrifices, thereafter described, being such as holy fear, +sound knowledge, sobriety, and liberality. This, you will +say, is declamation, not doctrine. But so is the mass of +Nicene and ante-Nicene material which contradicts Romanus. +If the one pleases you, the other may equally please me. +Let, then, both of us be cautious, consistent, and +scriptural.</p> +<p><a name="page7"></a><span class="pagenum">p. 7</span>At times +you seem to retreat from your position that the Eucharist is a +true sacrifice, describing it only as “the presenting +afresh, and pleading afresh, and causing Christ himself to plead +afresh, the merits of that one precious death” (p. +60). Certainly, to commemorate, present, or plead afresh a +sacrifice once offered, is not the same thing as to offer +it. But ever and anon you re-assert the Eucharist to be a +true sacrifice, agreeably, you say, “to the sense of Holy +Scripture, as attested by the consent of the Church from the +beginning” (p. 77). Yet no such word as +“sacrifice” is ever mentioned, in a Eucharistic +sense, in any of the Apostolical Fathers; and an interpolation in +S. Ignatius shows how much this deficiency of evidence was +afterwards felt. “Without the bishop, baptize not +[neither offer nor present sacrifice], nor make a feast of +love” (Smyrn. 8). You extenuate the same significant +absence of the word “priest,” which is never applied +by those Fathers to any church minister, by telling us (p. 66), +that Mr. Carter informs you that the omission is satisfactorily +accounted for by the smallness of their extant writings, +extending, he says, over no more than thirty octavo pages. +You will find, however, in the Oxford edition, about 3,300 lines +of SS. Clement, Ignatius (the shorter recension), and Polycarp, +in Greek; besides some <a name="page8"></a><span +class="pagenum">p. 8</span>Latin fragments. This would fill +a hundred printed pages in octavo, and is just equal to the +united Gospels of S. Mark and S. John. Yet those most +primitive Fathers know of no such thing as a Priest, or a +Sacrifice, among the ministers and ordinances of the Church on +earth; though it is the subject upon which their compositions +almost exclusively turn, and they tell us much about +Elders. This hardly looks like “the consent of the +Church from the beginning” (p. 77).</p> +<p>But you urge that “the doctrine was maintained +continuously for fifteen hundred years” (p. 99); and let me +rejoin, opposed continually, upon scriptural grounds. Not +seventy years after the decease of S. John, the Christian +Athenagoras tells the Emperor Aurelius (Legat. 13), “The +Framer of the Universe needs not blood, nor the fragrance of +flowers and incense; the noblest sacrifice to Him is to know +Him:” (here we have S. Paul’s “treasure”) +“offering bloodless sacrifice,” (here is S. +Paul’s “fruit of the lips,”) “and +reasonable service,” (meaning, after S. Paul, our own +bodies. Rom. xii. 1.) But it would fill a volume were +I to trace onwards, from age to age, these Pauline streams of +thought.</p> +<p>It is true that the Church liturgies are, many of them, full +of the idea of Eucharistic sacrifice. But does the Church +of England, as you say <a name="page9"></a><span +class="pagenum">p. 9</span>(p. 99), “maintain, in her +office, the whole substance of these liturgies,” or even +“all their main points”? Now, we will not +assume as main points any but those which are repeated in all the +principal classes, somewhat fancifully termed the liturgies of +SS. James, Mark, Peter, and John. And these points are +twelve; whereof seven—the <i>Sursum corda</i>,<i> +Tersanctus</i>, recital of the Institution, Prayer for the Church +on earth, Lord’s Prayer, the act of Communion, and the act +of Praise—are preserved in our English liturgy; while four +have disappeared—the Kiss, the Prayer for the descent of +the Spirit on the elements, the Prayer for the dead, and the +Mingling of the bread and wine. A fifth main point, the +Oblation of the elements, had disappeared as well, from ordinary +eyes, until recently discerned in a slight addition made to the +rubric in 1662: “the Priest shall then place upon the table +. . . bread and wine.” Not without reason did our +liturgical Reformers shake themselves clear of the whole +arrangement, and of four-twelfths of the substance of these +offices, reducing the residue to a more Scriptural type. +The Reformers knew the web that could be woven out of these +liturgical materials, to entangle men, not merely in your +“perfect accordance and harmony with the doctrine of a true +propitiatory commemorative sacrifice offered up in the Eucharist +<a name="page10"></a><span class="pagenum">p. 10</span>to +God” (p. 104), but in other doctrine, more advanced than +you, or any man who studies the Bible, would be willing to +accept.</p> +<p>If you would suffer the Law to be your schoolmaster, instead +of these Liturgies, you would scarcely be able so much as to +imagine that the “signs” of the Holy Communion could, +under any circumstances, “be effective for sinners’ +pardon through Christ’s body broken and his blood +shed” (p. 104). For you would never bring yourself to +understand how an unbloody could effect any part of the work of a +bloody sacrifice, in a matter of propitiation. What a +sacrificial solecism is it to speak, as you do (p. 131), of +“an unbloody . . . propitiatory sacrifice”! +Without shedding of blood is no remission of sins. +“All that true and holy thing which the Church has ever +had, as Christ’s own appointed means for the pardon of our +sins,” is not, as you surmise (p. 131), the Eucharistic +sacrifice, but faith in the blood of Jesus. The Church has +never had anything else. Hers the faith; His the +blood. “Lord, save me,” she prays; “thy +faith hath saved thee,” He replies, from age to age. +And her “pure offering,” which you correctly adduce +from Malachi (i. 11), as referable to the Eucharist, is but a +<i>mincha</i>, a bloodless meat-offering; fruit, of no use for +pardon or propitiation.</p> +<p><a name="page11"></a><span class="pagenum">p. 11</span>Your +reference (p. 150) to “the Lamb slain from the foundation +of the world” (Rev. xiii. 8), might suggest, though it does +not establish, your idea that the one offering of Himself is, in +some sense, continuous (p. 56) to the present day. But I +know not why the framers of our Authorized Version did not render +this passage as they rendered the same phrase when they came upon +it again, four chapters further on (Rev. xvii. 8); “whose +names were not written from the foundation of the world in the +book of life of the Lamb that was slain.” However +translated, the passage must be expounded in accordance with S. +Paul (Heb. ix. 26, 28), “Christ was once offered, in the +end of the world.”</p> + +<div class="gapspace"> </div> +<p>II. And so vanishes the Sacrifice from our altars, all +but the fruit of our lips, giving thanks to the name of the +Lord. But have we any Altars?</p> +<p>One of your three arguments in the affirmative, taken from +Scripture, is that our Lord would not have said, “Leave +there thy gift before the altar,” unless we all had altars +(p. 48). Nor in the same strain, could you forbear to add, +would He have said, “Cast not your pearls before +swine,” unless we all had pearls. But to proceed to +your more serious proofs.</p> +<p><a name="page12"></a><span class="pagenum">p. +12</span>“We have an altar” (Heb. xiii. 10) is a +strange text for you to adduce in the second place (p. 97); for +it is S. Paul’s illustration of the fact that Christian +hearts are “not established with meats, which do not profit +those who have been occupied therein” (<i>v.</i> 9); as we +find in parochial experience, when a more than Scriptural +emphasis is put upon the Eucharistic bread and wine. The +Apostle simply observes, in the text you quote (<i>v.</i> 10), +that the ministers of the (Christian) tabernacle cannot eat, like +Jews, of their altar; because the body of the single Christian +sacrifice was, ritually speaking, wholly burnt without the +camp. Granting, therefore, that we have an altar, it is not +a Eucharistic one, whereof we eat.</p> +<p>And this further shows that in your third Scriptural proof (p. +45): “Are not they which eat of the altar, partakers with +the altar?” (1 Cor. x. 18,) no altar but the Jewish is +meant; and you should not suppress the beginning of the sentence, +“Behold Israel after the flesh,” but permit the +Apostle to limit his remark to Jews, as distinct from Christians, +exactly in the way he himself proposes. And here you come +to the end of your Scriptural arguments for altars in church.</p> +<p>Passing from Scripture, the belief of the Church is not, as +you assume (p. 53), continuous in favour of our having a ritual +altar. The Gentile <a name="page13"></a><span +class="pagenum">p. 13</span>heathens blamed the early Christians +for having no altars in their churches, and the Christians +admitted the truth of the allegation. (Origen, c. Cels. 8. +17; Minucius Felix, Octav. 32; Arnobius, adv. Gentes, 6, 7. +I borrow these references from the Bishop of Chester’s +<i>Patres Apostolici</i>.) The earliest meaning of +“altar” in a Christian sense seems derived from the +Jewish idea, that the <span class="smcap">Lord</span> took equal +pleasure in the several portions of the sacrifice, whether burnt +or eaten; and that the eaters were as much his altar, as was the +altar of burnt-offering itself. Hence Polycarp (Phil. 4) +says the widows are an altar; and Ignatius, probably in one place +(Philad. 4), and certainly elsewhere (Trall. 7), calls the +clergy, and (Eph. 5) the congregation, the altar. It was +left to after ages to suggest, in the last passage, “the +society where sacrifices are offered.” But before +they admitted the propitiatory character of such sacrifices, men +had lost S. Paul’s doctrine (Heb. xiii. 11), that <span +class="smcap">Jesus</span> was a sin-offering, wholly burned +without the camp; and they had become insensible to the +incongruity of a symbolism which could imply the eating of such +an offering. Far from blending the idea of an altar, +whether Jewish or heathen, with that of a Christian table, as you +seem to assume that he did (p. 54), S. Paul was too learned a +ritualist not to keep them distinct. <a +name="page14"></a><span class="pagenum">p. 14</span>And as the +point of comparison, throughout the passage which you discuss (1 +Cor. x.), was not the offering, but the eating; as it was eating +which joined Christians to Christ, Jews to their altar, and +Gentiles to demons; S. Paul had no need to speak of a Christian +altar. A table was the symbol which he required, and to +that he carefully adhered. He certainly knew of a Christian +altar, but it was one of which neither he, nor any other servant +of the true tabernacle (Heb. viii. 2; xiii. 10), had a right to +eat; and I cannot see how you are enabled to say (p. 98), +“of course, it is in the celebration of the Holy Eucharist +that this altar,” on which Jesus died (Heb. xiii. 12), +“is used, and the sacrifice made;” after all the +pains with which the Apostle has set forth the premises which +forbid your conclusion.</p> +<p>III. But without your Sacrifice and Altar, what becomes +of your Priest? “The priesthood,” you say (p. +6), “is the chiefest means for applying to us the pardon of +the Cross.” In the priesthood you also find (p. 16) +“the appointed mode of our applying to Christ for his +intercession;” and you indicate a danger which may arise +from shaking men’s confidence in such opinions, “that +they would, no doubt, begin to fail in their allegiance to the +Church, and be afraid longer to trust their <a +name="page15"></a><span class="pagenum">p. 15</span>souls to her +teaching or her keeping” (p. 16). I should recommend +such adherents to be fed on very little of S. Paul, less of our +judicious Hooker, and no Church history. And even could +they be thus dieted and kept, I should be inclined to question +whether they would prove worth their feed. Access to the +Jewish ritual would be sure to awaken their suspicions as to the +meaning of a Christian ordination. For who ever heard of a +real sacrificing priest of God being ordained by the imposition +of hands? On the contrary, when the people laid hands on +the Levites’ heads (Numb. viii. 10), it meant quite a +different thing from ordination. Melchisedec was not so +ordained, nor Aaron, nor any of his race, nor our Great High +Priest, though He condescended to every form of the Law for +man. Yet laying on of hands was well used and understood, +as conveying a divinely authorized ministry in the congregation +to such men as Joshua (Deut. xxxiv. 9), “in whom was the +Spirit” (Numb. xxvii 18), and the church elders and +ministers of a later age (Acts xiv. 23). But none of these +ordained men sacrificed as priests.</p> +<p>And now, taking up your own appeal (p. 43), “if it be +true that a Christian priesthood and . . . these sacrificial +powers . . . remain, and must remain ever in Christ’s +Church, what words shall describe”—the error of +saying with S. Paul <a name="page16"></a><span class="pagenum">p. +16</span>(Heb. x. 26), “there remaineth no more sacrifice +for sin,” nothing that calls for the exercise of these +sacrificial powers in the Church.</p> +<p>But, leaving S. Paul, “the whole sense,” you say +(pp. 60, 77), “and usage of the Church from the beginning +is explained and justified,” will we but see more in +Scripture than Scripture says, and assume the existence of the +Christian priesthood. But your “beginning” is +not the very beginning. You omit the Apostolical Fathers +again, a generation of good men, who never mention Christian +priests. Perhaps you will rather commence with a later age, +and will prefer applying your theory to mitigate such lofty +flights as we find in S. Chrysostom (On the Priesthood, iii. 2): +“When you behold the Lord sacrificed and prostrate, and the +Priest standing over the sacrifice and praying, and all stained +with that precious blood, do you then suppose you are among men, +and standing upon the earth?” But why attempt to +explain or justify such perilous matter as this? Why admit +its eloquent author to the privilege of developing S. Paul, or +lightening the darkness of the Apostolical Fathers? And if +not S. Chrysostom, whom can we admit besides? Often do I +wonder at the artless boldness with which our homilists quote +those Nicene Fathers, whose uncertain authority is just as much +opposed to the <a name="page17"></a><span class="pagenum">p. +17</span>Scriptures in some places, as it sustains them in +others.</p> +<p>Such variations and discrepancies must be perplexing to those +who expect to find safe guidance in the early Church. You +and I, however, “are persuaded that Holy Scripture contains +sufficiently all doctrine required of necessity for eternal +salvation, through faith in Jesus Christ. And we have +determined, by God’s grace, out of the said Scriptures to +instruct the people committed to our charge; and to teach +nothing, as required of necessity to eternal salvation, but that +which we shall,” each of us, “be persuaded may be +concluded and proved by the Scripture.” (Ordination +Vow, II.)</p> +<p>The Established Church of England knows only of the +“lawful” priest, whose character is evident to all +men reading Holy Scripture and ancient authors. He has been +spoken of from the time of the Apostles, at first by the name of +Elder, and afterwards by that of Priest; and, like every other +member of Christ, he is God’s fellow-worker, he has a share +in Christ’s priesthood, and he has received the Holy Ghost +for his particular ministry.</p> +<p>You truly observe (p. 94), that “if we can discover what +are the truths which have been held always, everywhere, and by +all, we may be certain <a name="page18"></a><span +class="pagenum">p. 18</span>we shall run into no serious error +nor perverted interpretation of Holy Scripture dangerous to our +souls.” Caution, therefore, is requisite in handling +the divine words used by our Bishops for the ordination of our +lawful clergy: “whose sins thou dost forgive, they are +forgiven; whose sins thou dost retain, they are +retained;”—this form not having been employed always, +for we do not find our Church using it till the twelfth century; +nor everywhere, since it only appears as a prayer in the Eastern +churches; nor by all, never having been used at the ordination of +some of our most eminent pastors of non-conforming churches, who, +though not lawful ministers in our sense, have been clearly +blessed in their spiritual work.</p> +<p>We are thus reduced to interpret the form scripturally; and we +find that it has nothing in it peculiar to priests or elders, +because our Saviour first addressed it to others, as well as to +ten of the Apostles (Luke xxiv. 33, 36 = John xx. 24), but not to +S. Thomas. Our ordaining Bishop, in repeating it, reminds +the candidate priest of his ministry of reconciliation and +condemnation, entrusted both generally to him, as to every other +member, and likewise specially as to every other minister of the +Church. But not entrusted to him as to a mediating priest, +since none such, so far as we are told, were present before +Christ, <a name="page19"></a><span class="pagenum">p. +19</span>when first He spoke the words. Your +“sacrifice by means of a priest” (p. 53) is unknown +to S. Paul, who says, of <span class="smcap">Jesus</span> only, +“by Him, therefore, let us offer the sacrifice of praise to +God continually” (Heb. xiii. 15). And the privilege +of forgiveness, which S. Paul exercised, he delegated, not to the +priests of the Church of Corinth, but to the whole people (2 Cor. +ii. 10). Even the Decretals allow that in necessity +Christian lay people may both hear confessions and absolve. +A layman, too, or a woman, may baptize; surely not without +remission of sins, as Bishop Jewell remarks.</p> +<p>You ask (p. 89), what our Prayer-book means by “benefit +of absolution,” if there be no power to absolve vested in +the priest? Why do you not, in this case, relinquish +“priest,” and adhere to the Prayer-book expression, +“minister of God’s Word,” as it appears in the +passage to which you refer? This is not a question of power +in laying on a drastic <i>absolvo te</i>, but of skill in the use +and application of God’s Word. Even as the Pharisees +used the word to bind heavy burdens on men, and to unbind the +fifth commandment; or as our <span class="smcap">Lord</span> used +it to unbind the law of the Sabbath and bind the law of murder; +so the Christian minister shows his might, like Apollos, in the +Scriptures.</p> +<p><a name="page20"></a><span class="pagenum">p. 20</span>Nor can +you bind and loose consciences with anything less tenacious than +Scripture, accurately declared and reasonably applied. All +theological language, except that of Scripture, breaks down under +the tension of strict use. Take, for instance, your own +observation (p. 107), “the body and blood of Christ are +verily and indeed taken and received by the faithful, that is, by +the baptized Christian people; for so the word is always used, in +strict theological language.” Yet this strict +language, on which you rely, fails whenever the baptized happen +to be void of a lively faith, in which case “they are in no +wise partakers of Christ” (Article XXIX). Take, +again, your quotation of “the brief but weighty saying of +Jerome, <i>Ecclesia non est</i>, <i>quæ non habet +Sacerdotes</i>” (p. 111); which is only true when reduced +to S. Peter’s standard (1 Peter ii. 9), “ye are a +royal priesthood,” or the “kingdom of priests,” +of the Hebrew formula (Ex. xix. 16), exactly as interpreted by +the Septuagint. In any other sense, Jerome’s dogma is +liable to endless exceptions, whenever all the claims of the +Church come to be conscientiously weighed.</p> +<p>The “Power of the Keys” is another slippery +phrase, which you introduce (p. 114) rather in the way of +suggestion than of argument. It means much in theological, +and little in Scriptural <a name="page21"></a><span +class="pagenum">p. 21</span>language. In the latter, I read +of the keys being given to S. Peter; he used them, and what he +did with them afterwards I do not find; but the door which he +unlocked to the Jews (Acts ii. 14) and Gentiles (Acts x.) has +stood open ever since.</p> +<p>Hickes, the non-juring bishop of Thetford, was not perhaps the +worse theologian for being a schismatical intruder into the +diocese of Norwich; but to quote him page after page, as you have +done (pp. 102, 103), in your orthodox Kensington pulpit too (pp. +109, 110, 121), was a grand experiment upon the historical +predilections of your people, and a dubious addition to the +authorities in support of your view.</p> +<p>We nowhere read in Scripture, though you appear to inform us +that it was the fact (pp. 12, 86), that Jesus appeared to the +Eleven between the resurrection and his breathing on the +disciples. Though it is always worth while to be accurate, +I should be far from making a man an offender for a word, did not +your error, though minute, indicate a certain want of strength in +the Scriptures. If the divine who said +<i>rúbricæ</i> for <i>rubrícæ</i>, in +the Jerusalem Chamber, could not be trusted to make a copy of +verses in praise of Convocation, far less should an inaccurate +student of Scripture venture on pulpit statements of Church +doctrine. Strict, constant, indefatigable reference to +those old <a name="page22"></a><span class="pagenum">p. +22</span>Fathers, Matthew and Mark, Peter and John, James and +Paul, is the only means of keeping the younger Fathers right, and +of testing the miscellaneous coinage of terms and doctrines which +have passed current from their day to ours. Such coinage as +Theotókos, for instance, which appears in the fine +argument of your closing Sermon (p. 140), never rings so truly as +the words which have met and satisfied the ear of an inspired +writer. The term may cover good doctrine, and it may escape +the almost profane triviality of its Latin equivalent, +<i>Deipara</i>, as well as the unreasoning coarseness of the +English “Mother of God:” but, take it which way you +will, it is a poor ambiguous piece of Greek, which must mean one +thing in a Christian pulpit, and another on Mount Olympus, had +Homer condescended to introduce it there.</p> +<p>Is it not refreshing to pass from the discussion into which +you venture with Calvin, who fortunately is not alive to answer +for himself, on the causes of grace (p. 118); or, again, your +thesis on the causes of salvation (p. 153), wherein you do not +mention, what the Schoolmen tell us, that most things have five +kinds of causes; and to range at large in the simplicity of the +Scriptures, which teach us that the cause of salvation is not +only <span class="smcap">Jesus</span>, His life, His love, His +work, His blood; but also faith (Eph. ii. 8), hope (Rom. viii. +24), <a name="page23"></a><span class="pagenum">p. 23</span>grace +(Eph. ii. 5), the bath of regeneration (Tit. iii. 5), the +engrafted Word (James i. 21), the gospel minister (Rom. xi. 14), +and student (1 Tim. 16); and then, the hearer (Phil. ii. 12), his +prayers (Phil. i. 19), and penitence (2 Cor. vii. 10); cause +heaped upon cause with creative profusion, until we begin to see +that your proposal of priestly mediation, in the Eucharistic way, +as another cause of salvation, however kindly meant, is like the +offer of a church candle in broad day.</p> + +<div class="gapspace"> </div> +<p>To conclude. I have found fault with your Sacrifice, +Altar, and Priest; but I think I can answer for it that you will +find no fault with mine. The Christian Sacrifice was a +sin-offering, once made eighteen centuries ago, without the gate +of Jerusalem. It has often since been remembered, but never +repeated. The Altar was of earth, the vast sin-burdened +wreck of this fallen world, so well beloved of God, which drank +up the blood. The Priest is <span +class="smcap">Jesus</span>; but He has made no sacrifice since, +nor used an earthly altar.</p> +<p>So much for the doctrine. I will make you a free gift of +all the poetry which attaches to the words Sacrifice, and Altar, +and Priest, in the varied play of religious imagination and +allegorical induction. But we cannot build anything so +serious <a name="page24"></a><span class="pagenum">p. 24</span>as +the way of our acceptance with God, or the character of our +ministry in the Church, upon such frail foundations as +these. And if we will but avoid the inconvenient confusion +of sacrificial and Eucharistic terms, and adhere to the accurate +phraseology of Scripture, as in a great measure our Liturgy does, +we shall clear our thoughts, and expedite our conclusions, upon +the important points to which you have ably directed +attention.</p> + +<div class="gapspace"> </div> +<p>“<i>For the priest’s lips should keep +knowledge</i>, <i>and they should seek the law at his mouth</i>; +<i>for he is the messenger of the </i><span +class="smcap"><i>Lord</i></span><i> of +hosts</i>.”—Malachi <span class="GutSmall">II.</span> +7.</p> + +<div class="gapspace"> </div> + +<div class="gapmediumline"> </div> +<p style="text-align: center"><span class="GutSmall">LONDON: R. +CLAY, SON, AND TAYLOR, PRINTERS.</span></p> +<h2>Footnote.</h2> +<p><a name="footnote3"></a><a href="#citation3" +class="footnote">[3]</a> J. Parker & Co. Oxford and +London. 1867. 8vo. pp. 156.</p> +<p>***END OF THE PROJECT GUTENBERG EBOOK CHURCH MINISTRY IN KENSINGTON***</p> +<pre> + + +***** This file should be named 49116-h.htm or 49116-h.zip****** + + +This and all associated files of various formats will be found in: +http://www.gutenberg.org/dirs/4/9/1/1/49116 + + +Updated editions will replace the previous one--the old editions will +be renamed. + +Creating the works from print editions not protected by U.S. copyright +law means that no one owns a United States copyright in these works, +so the Foundation (and you!) can copy and distribute it in the United +States without permission and without paying copyright +royalties. Special rules, set forth in the General Terms of Use part +of this license, apply to copying and distributing Project +Gutenberg-tm electronic works to protect the PROJECT GUTENBERG-tm +concept and trademark. 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