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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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