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THE 
 ‘BAMPTON LECTURES 
 
 FOR M.DCCC.LXVIII. 
 
Che Administration of the 
 Holy Spirit in the σον of Christ. 
 
 iG ΕΠ ΤΟΤΕ 
 
 PREACHED BEFORE THE UNIVERSITY OF OXFORD, 
 
 IN THE YEAR 1868, 
 
 ON THE FOUNDATION OF THE LATE REV. JOHN BAMPTON, M.A. 
 
 Canon of Salisbury. 
 
 ν΄ 
 BY, “GEORGES MODER EY yr Cie 
 
 FORMERLY HEAD MASTER OF WINCHESTER COLLEGE , 
 
 NOW LORD BISHOP OF SALISBURY. 
 
 SECOND EDITION. 
 
 Oxford «πὸ Pondow: 
 JAMES PARKER AND CO. 
 1870. 
 
OXFORD: 
 
 BY T. COMBE, M.A., E. B. GARDNER, E. P. HALL, AND H. LATHAM, M.A., 
 PRINTERS TO THE UNIVERSITY. 
 
EXTRACT 
 FROM THE LAST WILL AND TESTAMENT 
 OF THE LATE 
 REV. JOHN BAMPTON, 
 
 CANON OF SALISBURY. 
 
 “T give and bequeath my Lands and Estates to the 
 “ Chancellor, Masters, and Scholars of the University of 
 “ Oxford for ever, to have and to hold all and singular the 
 “said Lands or Estates upon trust, and to the intents and 
 “ purposes hereinafter mentioned ; that is to say, I will and 
 “appoint that the Vice-Chancellor of the University of Ox- 
 “ὁ ford for the time being shall take and receive all the rents, 
 “issues, and profits thereof, and (after all taxes, reparations, 
 “and necessary deductions made) that he pay all the re- 
 “ mainder to the endowment of eight Divinity Lecture Ser- 
 ‘“¢ mons, to be established for ever in the said University, and 
 “to be performed in the manner following : 
 
 “1 direct and appoint, that, upon the first Tuesday in 
 “ Kaster Term, a Lecturer be yearly chosen by the Heads 
 “ of Colleges only, and by no others, in the room adjoining 
 “to the Printing-House, between the hours of ten in the 
 “ morning and two in the afternoon, to preach eight Divinity 
 “ Lecture Sermons, the year following, at St. Mary’s in 
 “ Oxford, between the commencement of the last month in 
 “Lent Term, and the end of the third week in Act Term. 
 
v1 Lixtract from Canon Bampton’s Will. 
 
 ΚΓ Also I direct and appoint, that the eight Divinity Lecture 
 “ Sermons shall be preached on either of the following Sub- 
 ‘ jects—to confirm and establish the Christian Faith, and to 
 ‘ confute all heretics and schismatics —upon the divine au- 
 “ thority of the holy Scriptures—upon the authority of the 
 “ writings of the primitive Fathers, as to the faith and prac- 
 “tice of the primitive Church—upon the Divinity of our 
 “ Lord and Saviour Jesus Christ—upon the Divinity of the 
 “ Holy Ghost—upon the Articles of the Christian Faith, as 
 “ comprehended in the Apostles’ and Nicene Creeds. 
 
 “ Also .I direct, that thirty copies of the eight Divinity 
 “Lecture Sermons shall be always printed, within two 
 “months after they are preached ; and one copy shall be 
 “ given to the Chancellor of the University, and one copy 
 “ to the Head of every College, and one copy to the Mayor 
 “ of the city of Oxford, and one copy to be put into the Bod- 
 ‘Jeian Library ; and the expense of printing them shall be 
 “paid out of the revenue of the Land or Estates given for 
 “establishing the Divinity Lecture Sermons; and the 
 “ Preacher shall not be paid, nor be entitled to the revenue, 
 “ before they are printed. 
 
 “ Also I direct and appoint, that no person shall be quali- 
 “ fied to preach the Divinity Lecture Sermons, unless he hath 
 “ taken the degree of Master of Arts at least, in one of the 
 “two Universities of Oxford or Cambridge ; and that the 
 “same person shall never preach the Divinity Lecture Ser- 
 “ mons twice.” 
 
ΤῸ 
 THE REV. THE HEADS OF COLLEGES 
 πος 
 UNIVERSITY OF OXFORD, 
 THESE LECTURES, 
 
 PREACHED BY THEIR APPOINTMENT, ARE RESPECTFULLY 
 
 DEDICATED. 
 
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PREFACE 
 
 TO THE SECOND EDITION. 
 
 In publishing a Second Edition of these Lectures, 
 I am anxious to say a few words of Preface which may 
 tend to explain some points in them which I cannot 
 but fear have been somewhat misunderstood. 
 
 I do not attempt to explain more fully or to defend 
 more completely the main thesis of the Lectures, 
 namely, the maintenance of the twofold theory of the 
 Collective and the Personal Priesthood, or, which is the 
 same thing put into a different shape, the Compatibility 
 of the Plenary Powers of the Universal Church dating 
 from the great Pentecost, with the Organic or Repre- 
 sentative Powers of the Priesthood, dating from the 
 eift of the Holy Spirit by the breath of Christ, as 
 recorded in the twentieth chapter of St. John. 
 
 Well aware as I am that the subject is most im- 
 perfectly and superficially discussed in the Lectures, 
 IT must yet leave it as it stands, believing the view 
 which I have taken to be just and true in the main, 
 and if just and true, certainly important, particularly 
 Ὁ at this time and in regard to the present circumstances 
 and needs of the Church. 
 
 But those circumstances bring one point of the theory 
 into very particular and exceptional prominence,—I mean 
 the position and authority of lay-people in Church 
 
x Preface. 
 
 Councils; and I feel very anxious to state more pre- 
 cisely than has been stated in the Lectures the view 
 which I have intended to take. 
 
 I have no idea that the lay-people ever had a dis- 
 tinctly consultative, still less a decisive, voice in Church 
 Synods. The learned argument of Mr. Joyce in his 
 recent letter to the Bishop of Derry establishes, what 
 I never doubted, the contrary. It has been no part 
 of my object to insinuate the opposite to his conclu- 
 sions; but I have endeavoured, beginning at the be- 
 ginning, and tracing the course of Church proceedings 
 synthetically, to shew that the lay element, anciently 
 recognized as real, even in respect of matters of faith, 
 was gradually, in the course of ages, shut out more 
 and more, until the theory, propounded in its breadth 
 by Archbishop Manning, of an exclusive revelation to 
 the clergy ‘united to their centre’ the Bishop of Rome, 
 became the recognized view of the Ultramontane party 
 in the Church. 
 
 It has been generally held by theologians (excepting 
 always those of the high Roman School) that the retro- 
 spective acceptance of the whole Church, including 
 lay-people as well as clergy, is necessary in order to 
 give Conciliar decrees their full Gicumenical character 
 and weight. This view,—the view of Gerson, and his 
 friends at Constance, and of the Gallican Chureh,—of 
 Archbishop Laud, and the Anglican High Church, 
 of ‘Janus’ in modern Catholic Germany, involves the 
 truth for which I desire to contend; and borrowing 
 the sentiment of my dear friend the late Rev. John 
 Keble, I venture to say that if the assent of the lay- 
 people is thus necessary even in the highest of all 
 instances, the settlement of the faith, it 1s matter not 
 of principle, but of convenience and wisdom to decide 
 at what point, and in what proportion, this Christian 
 counsel shall be listened to and acknowledged. 
 
Preface. Xi 
 
 My argument in the Fourth Lecture goes no further 
 than this. I have urged, and I feel very deeply the 
 importance of the view, that the full co-operation of the 
 laity of the Church,—not as matter of benevolence or 
 bounty, but as matter of debt and duty, 15 not more abso- 
 lutely necessary in practice, than it is indispensable in 
 theory to the full powers and efficacy of the Church. 
 
 It formed no part of my plan,—indeed, it was impos- 
 sible in so short a sketch to deal with such things,—to 
 suggest when, or where, or in what proportion the lay 
 element should mingle with the clerical in synod or 
 council. 
 
 No doubt, smce the publication of the Lectures, the 
 march of events has exhibited in a very marked way the 
 opposite danger ; and we are now ealled upon, not so 
 much to prove the propriety of admitting the lay 
 element into some proportion of counsel, as to protest 
 against its swallowing up and overwhelming: the clerical 
 by mere superiority of numbers and social weight. 
 God forbid that any words of mine should seem to 
 sanction or assist so fatal a danger. If the encroach- 
 ment of sacerdotalism is full of evil on the one hand, the 
 tyranny of lay usurpation is certainly not less to be 
 dreaded on the other. 
 
 Our brethren in Ireland are called upon to deal with 
 the practical questions arising out of this subject very 
 suddenly, and under circumstances of great difficulty 
 and discouragement. May the Holy Spirit of God 
 direct and sanctify their counsels, so that the grace and 
 wisdom of the whole body, clerical and lay, may be 
 united in due proportion to guide and govern its anxious 
 course, suddenly deprived, as it has been, of the orderly 
 but somewhat enervating direction of State control. 
 
 What that due proportion is, and by what means it 
 is to be established, it is not for me to define; but I 
 will venture to say, looking to the theory as well as to 
 
ΧΙ Preface. 
 
 the earliest practice of the Church of Christ, that while 
 the office of teaching belongs specially to the ordained 
 clergy, giving them the ‘ prerogative ’ voice in matters of 
 faith, the authority, even in those great things, belongs 
 in such sort to the universal body, as that the lay people 
 too, in their place and degree, have the right and duty 
 of sanctioning (and therefore, of course, of refusing to 
 sanction) the determinations of the ordained clergy ; 
 while in other subjects, more or less secular, their in- 
 fluence and counsel is of the greatest importance and 
 necessity. 
 
 That they should be freely elected by the members of 
 the Church ; that they should themselves be not mem- 
 bers only, but communicants; that they should have 
 authority, real in all cases, but graduated according to 
 the nature of the cases; that they should, at least when 
 required, vote separately in their own order,—all these 
 seem to be of the nature of principles, secondary no 
 doubt to the main principle, but fundamental and neces- 
 sary. Into further detail it is not my plan or duty to 
 enter. The great and pressing object,—painfully press- 
 ing and immediate in Ireland, hardly less pressing 
 though less immediate in England, is that the Church 
 should prepare itself to act as an united body, gathering 
 together its entire corporate strength, clerical and lay 
 alike, in due proportion, so as to be ready, whether 
 established or unestablished, to work with the full 
 powers of the Holy Spirit who, dwelling in the Church 
 as the soul dwells in the body, giveth to every man 
 severally as He willeth. 
 
 SALISBURY, Dec. 22, 1869. 
 
Ke ON 
 
 A Tu ZOLOGI ) & 
 τ ‘ ae 
 ως SU NES 
 
 νυν" 
 
 ὌΝ EN ns. 
 
 ΤΕ ot, 
 
 The Gradual Development of the Doctrine of the Holy 
 Spirit. 
 
 REVELATION i. 4, 5. 
 
 Grace be unto you, and peace, from Him which is, and 
 which was, and which is to come; and from the 
 seven Spirits which are before His throne; and from 
 Jesus Christ, who is the faithful witness, and the first 
 begotten of the dead, and the prince of the kings of the 
 earth. : : ε . : ; τ ΕΘ x 
 
 LECTURE II. 
 
 The Spirit-bearing Church with its Divinely constituted 
 Organs. 
 
 St. JOHN i. 32, 33. 
 
 And John bear record, saying, I saw the Spirit de- 
 scending from heaven like a dove, and it abode upon 
 Him. And I knew Him not: but He that sent me 
 to baptize with water, the same said unto me, Upon 
 whom thou shalt see the Spirit descending, and re- 
 maiming on Him, the same is He which baptizeth with 
 
 the Holy Ghost : : ; : : : {ae 
 
XIV Contents. 
 
 ΤῊ 1 ΠῚ 525 Dini 
 
 The Teaching and Authority of the Apostles. 
 
 I CORINTHIANS 11]. 21-23. 
 
 Therefore let no man glory in men. For all things are 
 yours ; whether Paul, or Apollos, or Cephas, or the 
 world, or life, or death, or things present, or things to 
 come; all are yours ; and ye are Christ's ; and Christ 
 
 as God’s . : : i : : ; : . 62 
 
 LECTURE IV. 
 
 The Ecclesiastical, or Post-apostolic Teaching of the 
 Church. 
 
 1 TIMOTHY ili. 15. 
 
 The Church of the living God, the pillar and ground of 
 the truth Ξ : : : : = ow 
 
 LECTURE Y. 
 Holy Baptism. 
 
 St. MATrHEw xxviii. 18-20. 
 
 And Jesus came and spake unto them, saying, All power 
 as gwen unto Me in heaven and in earth. Go ye there- 
 Sore, and teach all nations, baptizing them in the name 
 of the Father, and of the Son, and of the Holy Ghost : 
 teaching them to observe all things whatsoever I have 
 commanded you: and, lo, I am with you alway, even 
 unto the end of the world ; : " ; . 128 
 
Contents. XV 
 
 LECTURE VI. 
 
 The Holy Communion. 
 
 1 CORINTHIANS x. 17. 
 
 For we being many are one bread, and one body : for we 
 are all partakers of that one bread. : 150 
 
 iE CUR Ey Val, 
 Ordination and Absolution. 
 
 Sr. LUKE xii. 41, 42. 
 
 Then Peter said unto Him, Lord, speakest Thou this 
 parable unto us, or even to all? And the Lord said, 
 Who then is that faithful and wise steward, whom his 
 lord shall make ruler over his household, to give them 
 ther portion of meat in due season ? : : Σ ΤΟΣ 
 
 LECTURE ὙΠ 
 The Personal Priesthood. 
 
 I CORINTHIANS xii. 12. 
 
 For by one Spirit we are all baptized into one body, 
 whether we be Jews or Geniiles, whether we be bond 
 or free ; and have been all made to drink into one 
 Spirit. : : : ; : ; ΞΡ ἢ 
 
| al ee Δ ἐλ ἘῸΝ ΝΕ 
 
 THE GRADUAL DEVELOPMENT OF THE DOCTRINE 
 
 ΘΕ ΘΙ “SPLRIT, 
 
 Grace be unto you, and peace, from him which is, and which was, and 
 which is to come; and from the seven Spirits which are before bis 
 throne; and from fesus Christ, who is the faithful witness, and the 
 first begotten of the dead, and the prince of the kings of the earth.— 
 Rev. i. 4, 5. 
 
 Oe the object of human worship, the Creator and 
 
 Governor of the worlds, and the Author and Giver 
 of all good, is naturally conceived of by the human 
 understanding as One. 
 
 Whether we regard the religion of the nations exterior 
 to the chosen people as derived from primitive know- 
 ledge, or in any way evolved by human thought from 
 man’s natural instinct, or by his argument from the 
 observation of nature, alike the religious conviction at 
 which he originally, essentially, and naturally arrives, 
 is that the supreme God is One. Primitive snowledge 
 of course can know but of one, and the philosophy of 
 
 δ χὰ Β 
 
2 Oneness of God. (LECT. 
 
 causes stops irrationally short of its own necessary con- 
 clusion if it fails to reach one. Even the existence 
 of evil, embarrassing as it is to the natural religionist, 
 is, in itself, rather a difficulty to be accounted for than 
 any kind of counter-argument or disproof of the Oneness 
 of God. 
 
 Polytheism is the corruption—it may probably have 
 begun by being the fanciful deduction—from Mono- 
 theism. Even in the classical Polytheism there is a 
 deep central Monotheism which underlies the whole 
 fanciful system of gods many and lords many. Un- 
 identified into distinct doctrine, more or less lost sight 
 of amid the names, natures, and offices assigned to 
 separate deities—God, as distinct from Jupiter, Apollo, 
 or Minerva—God, the Maker, Disposer, and Governor 
 of all things, the Being whose utterance is Fate, is an 
 idea, half seen as it were, and so to say, looking out 
 from curtains, yet not unfamiliar to the minds of the 
 great writers of antiquity. 
 
 God in His Unity, One God, and none other equal 
 or co-ordinate with Him, is the basis of all real religion, 
 natural or revealed. 
 
 If religion is to rule and govern the whole heart of 
 man, so that no part nor portion of his complex being 
 is to lack its due relation to God and heaven; if, again, 
 true religion can be but one to all men, so that all 
 men ought to bear one only relation, of worship, love, 
 and obedience to Him,—there cannot be conceived to 
 
1] The First Age: the Father. 3 
 
 be any plurality, any diversity in God the object of that 
 universal worship, love, and obedience. If the allegiance 
 be one and utterly the same that is required from all 
 men in all their nature, the object of that allegiance 
 must be utterly one. The moment that the mind con- 
 ceives more than a single object of religious allegiance, 
 the allegiance itself is shattered, the aim divided ; it 
 becomes a duty to serve two masters; the entire conse- 
 cration of the heart to God is made impossible. 
 
 That which we thus regard as the basis of all true 
 worship whatever, was also, as a matter of history, the 
 beginning of the worship of the True God in that chosen 
 portion of mankind among whom the traditions of ori- 
 ginal religion were retained, and to whom the subsequent 
 revelations of God’s truth and will were made. 
 
 It has pleased God to make Himself known among 
 them in three ages. 
 
 The first age of Divine knowledge and worship, be- 
 ginning at the creation of man, may be understood to 
 have extended up to the coming of Christ. Ifa more 
 exact date be required, it may be found in the birth 
 of the Baptist®, or his preaching (‘the Law and the 
 Prophets were until John, since then the kingdom of 
 God is preached’), or in the Incarnation of our Lord, 
 or His Crucifixion, or His Resurrection, or His Ascen- 
 
 8. ᾿Αρχὴ Tov εὐαγγελίου Ἰησοῦ Χριστοῦ, Ὑἱοῦ τοῦ Ocod..... ἐγένετο 
 Ἰωάννης βαπτίζων κιτ.λ. St. Mark i. 1. 
 b St. Luke xvi. 16. 
 B 2 
 
4 The First Age: the Father. (LECT, 
 
 sion, or in the descent of the Holy Ghost, or rather, in 
 all these dates together—for inchoate in the first of 
 them, and growing’ more complete in each that succeeds, 
 it was not finally established till the last of them was 
 fulfilled. 
 
 One God—‘ The Lord thy God, O Israel, is One God’ 
 —One God amid the gods many and lords many whom 
 the nations had devised and were bowing down to, was 
 the God of Adam, of Seth, of Enoch, of Noah, of Mel- 
 chizedech— the God of Abraham, Isaac, and Jacob, the 
 ‘I am’ of Moses and Aaron, the memorial, the boast, 
 and the defence of the nation that was called by His 
 Name. 
 
 To believe in One God, eternal, self-being, almighty, 
 to trust in His love and providence, to pray to Him 
 for help and forgiveness, to obey His laws, to keep His 
 commandments, to submit in resignation and conformity 
 to His will, to refrain from all idea of dividing the 
 worship and duty, of right His, to any other being, 
 whether as rival or mediator—this drawn out into 
 moral details by the traditional law of primitive religion, 
 and into a multitude of ceremonial details by the Law 
 of Moses, may be understood as the summary of all 
 religion during the first age. The object of religion 
 was the one, undivided, undistinguished Godhead. True 
 religion, whether more or less enlightened by immediate 
 direction from heaven, consisted in the due relation of 
 man to that one, undistinguished, undivided Godhead. 
 
I.] Indications of the Second Age. 5 
 
 It is conceivable that this simple knowledge, and with 
 it this simple worship of God in His absolute and un- 
 distinguished unity, might have been all that man in 
 his life on earth might have needed, if he had remained 
 in his original uprightness, and had never fallen. That 
 which sufficed for unfallen Adam might probably have 
 sufficed for all his unfallen progeny. 
 
 It is a deep and just thought that as the fall of man 
 necessitated the separate operation of the Three Persons 
 of the most holy Trinity to restore him to the favour 
 of God and salvation, so the doctrine of the most holy 
 Trinity, first in its anticipations supporting the hopeful 
 faith of patriarchs, and afterwards in its full develop- 
 ment, became also the basis—more than the basis, the 
 summary—of all Divine revelation, in the faith of which 
 mankind should obtain that favour and that salvation¢. 
 
 Accordingly, from the very time of the fall of man, 
 there begin to appear in the records of inspiration in- 
 dications, dim indeed, casual as it were and indistinct, 
 which read by the light of after-knowledge, are seen to 
 indicate the future development of the unity of the 
 Godhead into more than a single Person. 
 
 These nevertheless were for the most part (perhaps it 
 may be truly said altogether) understood by those to 
 whom they were addressed, perhaps by those by whose 
 lips they were spoken, without any such meaning. If, 
 for example, Moses wrote ‘God said, let us make man 
 
 ¢ Vide Note A. 
 
ό Gradual Indications of {LECT, 
 
 in our own image®,’ we cannot suppose that either Moses 
 or the Jews divined the deep and naturally undiscover- 
 able meaning in them, which the Christian revelation 
 illuminating makes visible to our eyes. 
 
 In like manner, if it is recorded that three [men] 
 stood by Abraham at his tent door’, and that he bowed 
 himself toward the door, and said, ‘My Lord, if now I 
 have found favour in Thy sight, pass not away I pray 
 Thee from Thy servant’ —although the Patriarch’s 
 words, spoken no doubt by the Spirit of God, indicated 
 a truth which they did not declare, of Three in One, 
 yet we may not imagine that either Abraham who spoke 
 them, or the Jews who read them, conceived accurately 
 the profound meaning of the words which his tongue 
 was thus guided to utter. 
 
 Gradually however, as the great promise of a Re- 
 deemer came to be more fully given, particulars were 
 added by prophet after prophet which brought out with 
 more and more clearness—at least to our eyes, looking 
 back upon the words, and reading them by the light 
 of our own knowledge —the idea of a distinction of 
 Persons in the sacred unity of God. 
 
 ‘The Lord said unto my Lord, Sit thou on My right 
 hand, until I make thine enemies thy footstool.’ No 
 doubt the Jews had not thought out the problem, ‘If 
 David call Him Lord, how is He then his Son?’ yet 
 there lay the Divine doctrine all but apparent, like 
 
 d Gen. 1.26. © Ibid. xyill. 2,  Ps..cx. 1; St. Matt. xxii. 45. 
 
17 the Second Age: the Son. ji 
 
 a diamond in a mine, waiting only for the ray from 
 heaven to make it reflect the Divine truth with un- 
 mistaken brightness. 
 
 The Child to be born, whose Name should be called 
 ‘Wonderful, Counsellor, the Mighty God, the Ever- 
 lasting Father, the Prince of Peace *’—the ‘Son of the 
 Virgin whose Name should be called Immanuel, which 
 being interpreted is, God with us» ’—the ‘ Rod out of 
 the stem of Jessei,’ on whom the sevenfold Spirit of 
 Jehovah should abide—the Branch of righteousness to 
 grow up unto David, who should bear the name of 
 Jehovah our Righteousness *, He whom the Angels of 
 God should worship, whose throne is for ever and ever, 
 who in the beginning laid the foundation of the earth, 
 and the heavens are the work of His hands!;—the 
 Person, I say, whom these and many other such pas- 
 sages of the Prophets designated in such terms, must 
 needs, we might have thought, have been looked forward 
 to (had not the veil lain upon the hearts of the people 
 and their teachers) as God, and yet not as utterly iden- 
 tical, or to be confused with the Divine Father. 
 
 All these sayings however, clear as they seem in the 
 retrospect, assuredly did not, even if they conceivably 
 could have done so, set clearly before the minds of 
 the Jews that which they speak with unquestionable 
 distinctness to ours. Nor when the actual fulfilment 
 
 3 Isa. ix. 6. h Tbid. vii. 14. i Lid: xi, 1,2. 
 k Jer, xxiii. 5, 6. Heb 1. 6.8510. 
 
8 The Second Age: the Son. EEC. 
 
 began, and the Son of God, having taken man’s nature 
 upon Him in the womb of the Blessed Virgin, of her 
 substance, came among men, the anciently predicted 
 Immanuel, did the doctrine of God in more than a 
 single Person present itself to the possessors of the 
 ancient Scriptures as one for which they were at all 
 prepared by the study of the prophecies. It is true 
 of course that they wished and hoped for a temporal 
 Messiah, and it is correspondingly true that the low 
 estate and personal meekness of the Messiah when 
 He came set them upon blaspheming, and at last 
 putting to death, the Son of Man, who seemed to dis- 
 appoint those hopes and wishes. But independently 
 of all this, sayings such as ‘I and My Father are 
 One;’ ‘My Father worketh hitherto, and I work; ’ 
 ‘Hereafter shall ye see the Son of Man coming in the 
 clouds of Heaven;’ ‘The Son of Man which is in 
 Heaven ;’ ‘What and if ye shall see the Son of Man 
 ascend up where He was before;’ ‘Say ye of Him 
 whom the Father hath sanctified and sent into the 
 world, Thou blasphemest, because I said I am the Son 
 of God;’ ‘The Father is in Me, and I in Him™;’— 
 certainly did not strike on the minds of the hearers as 
 being what they were prepared by the prophecies to hear 
 from the lips of any one, whoever he might be, and of 
 whatever dignity or power. 
 
 m §t, John x. 80, v. 17; St. Matt. xxvi. 64; St. John iii. 18, vi. 62, 
 x. 34, xvii. 21, 
 
1] The Second Age: the Son. 9 
 
 No; the truth seems to be this:— Till the second 
 age of the development of the doctrine of God had 
 actually taken place; nay more, till the Lord Himself 
 was on the point of leaving the earth in the flesh, and 
 spoke the words which alone, so far as I know, contain 
 in a collected form the doctrine of the separate Persons 
 in the Godhead—‘ Baptizing them into the Name of 
 the Father, and of the Son, and of the Holy Ghost" ;’ 
 and till the actual descent of the Holy Ghost on the 
 day of Pentecost, bringing all things to the Apostles’ 
 minds which the Lord had said unto them, taught them 
 the meaning of these things and thereby guided them 
 into all truth,—none knew fully, not even the Apostles 
 themselves (as we may judge from a multitude of in- 
 stances both of their conduct and their sayings even to 
 the last), that God had revealed Himself to them im 
 another Person, and that He with whom they had 
 companied in those years when He went in and out 
 among them, was the Eternal Son, by whom all things 
 were made, of one substance, power, and eternity with 
 the Father, true Jehovah. 
 
 It is beside my present purpose to enter more fully 
 into the consideration of this, which I have called the 
 ‘second age of the development of the doctrine of God 
 —the age of Immanuel, God among men. It was 
 necessary that Christ should be born, and suffer, and 
 rise again from the dead the third day®. It was neces- 
 
 n δὲ. Matt. xxviii. 9. ο St. Luke xxiv. 26, 46. 
 
10 The Second Age: the Son. LLECT, 
 
 sary that He should not only give us the pattern of sin- 
 less obedience and perfect holiness, but that He should 
 also bear our sins in His own body on the tree, giving 
 His life a ransom for many, reconciling God to sinners 
 by reconciling sinners to God?, blotting out upon the 
 Cross the handwriting that was against us4, the fatal 
 indictment of our guilt. 74 was necessary. And God 
 forbid that in our pride of shallow reasoning we should 
 attempt to question the necessity of that Divine Sacri- 
 fice, or its efficacy for our salvation! If the atonement 
 of Christ for sin, the purchase of the souls and bodies 
 of men by His Blood shed upon the Cross, be not the 
 truth, the very truth, of God, then is the Church of God 
 mistaken from the beginning; nor is there any word 
 or record of God safe from the arts of those who would - 
 elevate their own philosophy into the ultimate criterion 
 of all truth, and the only reasonable rule of all belief. 
 
 As it was with the gradual announcements of the 
 second age of the Divine development, so was it also 
 with the third. Not in the same number indeed, nor 
 with anything like the same fulness and distinctness, as 
 in the case of the Person of the Son of God, but still 
 neither unfrequently nor indistinctly when we come to 
 look back upon them, the being of a third Person in the 
 holy Godhead and the offices of the Holy Spirit had 
 been indicated in the ancient Scriptures. 
 
 P 1 St. Peter ii. 24; St. Matt. xx..28; Rom. v. 6-11. 
 a Col. ii, 14, 
 
I.] Indications of the Third Age. II 
 
 All expressions—and there are many such—signify- 
 ing a plurality in God, still more such as give indi- 
 cation of three, may be taken as instances of the first 
 kind. Some of these I have already referred to. When, 
 again, we read that the Spirit of God moved upon the 
 face of the waters; that God by His Spirit garnished 
 the heavens’; that the hosts of heaven were made by 
 the breath or spirit of His mouth; that the Lord God 
 and His Spirit sent the Prophet Isaiah‘; that the Spint 
 of the Lord departed from Sault; that God put His 
 Holy Spirit in Moses; that the Israelites rebelled and 
 grieved the Holy Spirit"; that the Lord’s Spirit should 
 not always strive with men*; that it should come to 
 pass afterwards that God should pour His Spirit upon 
 the seed of Jacob’; that He should pour out His Spirit 
 upon all flesh, so that their sons and their daughters 
 should prophesy; and that upon the servants and the 
 handmaids He should pour out His Spirit? ;—when, 1 
 say, we read expressions like these, and you well know 
 how numerous they are in the Old Testament, while we 
 acknowledge that the Jews understood them of God 
 Himself, without conceiving the least idea of any dis- 
 tinction of Persons in the single Godhead, yet neither 
 is it to be denied that such expressions read by the light 
 of subsequent revelation do reflect the sacred Truth of 
 
 t Gen. i. 2; Job xxvi. 13. 5. Isa. xlviii. 16. 
 1 Sam. xvi. 14. u Isa. lxiii. 10, 11. x Gen. vi. 3. 
 y Isa. xliv. 3. z Joel ii. 28, 
 
13 Indications of the [LECT. 
 
 God, and show how from the beginning the develop- 
 ment of the great doctrine of the three Persons in the 
 one Godhead has been gradual and uniform. 
 
 The indications of the third age, the age of the Holy 
 Spirit, occur more frequently and more decisively from 
 the early part of our Lord’s own history, and in the first 
 three Gospels. They begin with the conception and 
 birth of Christ: ‘The Holy Ghost shall come upon thee, 
 and the power of the Highest shall overshadow thee : 
 therefore also the Holy Thing that shall be born of thee 
 shall be called the Son of God*;’ ‘Fear not to take 
 unto thee Mary thy wife: for that which is conceived 
 in her is of the Holy Ghost». The preaching of the 
 Baptist brings forcibly out the great contrast between 
 his baptizing and the Lord’s. ‘I indeed baptize you "Ὁ 
 with water; but One mightier than I cometh, the 
 latchet of whose shoes [ am not worthy to unloose: He 
 shall baptize you with the Holy Ghost and with fire¢,’ 
 The separate personality of the Holy Spirit comes out 
 with great clearness in the narrative of the Lord’s 
 baptism, giving indication at the same time of a future 
 dispensation of the Spirit: ‘Upon whom thou shalt see 
 the Spirit descending, and remaining on Him, the same 
 is He which baptizeth with the Holy Ghost¢’ His 
 dignity, again, as well as His personality, is remarkably 
 shown in the contrast taken by the Lord between the 
 
 a St. Luke i. 35. b St. Matt. i, 20. 
 e κα, Luke iii. 16. 4 St. John i. 33. 
 
1.] Third Age: the Holy Ghost, 13 
 
 degrees of sin incurred by blasphemy against the Son of 
 Man and blasphemy against the Holy Ghost 5. 
 
 The commentary of St. John on the Lord’s promise of 
 the rivers of living water’, given on the great day of the 
 Feast of Tabernacles, is very much to my present point. 
 For they show how words of the Lord in which no express 
 mention is made of the Holy Spirit—‘ He that believeth 
 on Me, as the Scripture hath said, out of his belly shall 
 flow rivers of living water’—together with the whole 
 set of passages of the Old Testament which are to be 
 adduced as explaining the words’ (‘as the Scripture 
 hath said’), when interpreted by the inspired Apostle, 
 are found to have meant nothing less than the un- 
 questionable declaration of the coming dispensation of 
 the Holy Spirit. ‘This spake He of the Spirit, which 
 they that believe on Him should receive: for the Holy 
 Ghost was not yet given; because that Jesus was not 
 yet glorified.” And in the first commission of the 
 Twelve, in words however which belong also to their 
 ultimate mission as apostles into all the world, they are 
 bidden to take no thought when they are delivered up, 
 how or what they shall speak, ‘for it shall be given you 
 in that same hour, what ye shall speak. For it is not ye 
 that speak, but the Spirit of your Father which speak- 
 eth in you? 
 
 e St. Matt. xii. 32. f St. John vii. 39. 
 
 ' 8 Isa, xii. 3, xxxv. 6, 7, xliii. 19, xliv.3; Joel ii. 28; Zech. xii. 10, 
 xiv. 8. Cf. St. John iv. 14. h St. Matt. x. 20. 
 
ΓΞ 
 
 14 The Third Age: the floly Ghost.  [LECT. 
 
 But all the previous intimations of the coming dis- 
 pensation of the Holy Spirit are of minor importance in 
 comparison with the full outpouring of information upon 
 the subject given by our Lord Himself in that solemn 
 discourse held on the eve of the Crucifixion, and recorded 
 in the thirteenth and following chapters of St. John. 
 It is not needful to quote at length such well-known 
 words: let it suffice to say summarily that the Lord 
 promises another Paraclete besides Himself, to comfort 
 them when He is gone; that in the coming of that 
 Paraclete, both the Father and the Son should dwell 
 with and in the people of God, and that, so truly and 
 closely that they might be said to see the Lord again in 
 that indwelling, that He should teach them all things, 
 even things to come, and bring all things to their re- | 
 membrance whatsoever He had said unto them; that 
 He should convict the world of sin, and fully teach them 
 the great topics of righteousness and judgment, and that 
 His own departure in the flesh was absolutely needful 
 before this Paraclete could come, or ‘ that day’ of peace, 
 of comfort, and enlightenment dawn upon the inherit- 
 ance of Godi, 
 
 With these preliminary announcements and prepara- 
 tions, after the Apostles had waited, in great uncer- 
 tainty as it would seem, respecting the nature of that 
 ‘power from on high, and ‘the promise of the Father,’ 
 for ten days since the Lord’s Ascension into heaven, the 
 
 i St. John xiv. 16, 19, 23, 26, xvi. 7, 8. 
 
1.] The Third Age: the Holy Ghost. 15 
 
 Holy Ghost descended on the great day of Pentecost. 
 A sound from heaven as of a mighty rushing wind, an 
 appearance of separate tongues, like as of fire, which sat 
 upon each of them, and they were all filled with the 
 Holy Ghost. 
 
 At that moment, the third age of the development of 
 God for the restoration of the world finally began ; never 
 to come to an end or to be superseded upon the earth till 
 the restitution of all things, when the Son of Man should 
 come again in the clouds of Heaven, in like manner as 
 the disciples had recently seen Him go into Heaven. 
 
 This third age crowns, but in no respect supersedes, 
 the other two. God the Father is still the Creator, the 
 great object of all true worship, the beginning of all 
 things, the Father of Christians (being the Father of 
 Christ), the Giver of the Holy Ghost. The Son is still 
 our only Redeemer, our Lord, and our God. Though 
 absent from us in the flesh for our good, He is still ever 
 present with us. He walketh among us, and in our 
 churches; when we meet, two or three, to pray in His 
 name, He is in the midst of us. He is in our poor, in 
 our sick, and in our suffering people. If any despise or 
 persecute even His little ones, it is He who is despised 
 and persecuted. He is with us even unto the end of the 
 world. 
 
 But the most immediate, characteristic, and peculiar 
 presence of God among us in this the third age, is His 
 presence in the Holy Spirit. 
 
16 The Age of the Holy Ghost. [RECT 
 
 The Holy Spirit dwelt in the Redeemer Himself with- 
 out measure or degree, sanctifying and making holy in 
 the most perfect manner the Man Christ Jesus. Of that 
 fulness the Lord breathed upon the Apostles even be- 
 fore the Ascension. When on the day of Pentecost the 
 Holy Spirit came down in the fuller and more peculiar 
 manner that characterizes His presence in the Church, 
 the Church received the full gift which her Lord had 
 partially bestowed upon her before; and in that pre- 
 sence she retained His presence also. 'Thenceforward, 
 the Spirit sanctifymg the Church at large and the se- 
 parate members of it, Christ walked in the Church, and 
 the separate members became Christ-bearing; Christ 
 being formed in them/, according to the language of 
 St. Paul in the Epistle to the Galatians, by the Holy | 
 Spirit. 
 
 Thenceforward, I say, the Holy Spirit dwelt in the 
 Church of Christ, dwelling in the separate souls of 
 Christian people. Great words these, brethren, and 
 very wonderful words !—which, though they be the 
 expression of the ordinary belief of Christians ever so 
 slightly learned in the mysteries of the Christian faith, 
 contain in them the germ of all the deep questions on 
 the subject of God and man which have perplexed, and 
 will no doubt continue to perplex, the minds of men till 
 the end of time. 
 
 That God should create at all, and make a world— 
 
 i Gal. iv. 19. 
 
1.] Extreme Mystery of the Doctrine. 17 
 
 obvious and undeniable as is the fact that He has done 
 so—is a truth in which lie embedded all the endless 
 controversies of the relation which the absolute bears to 
 the finite. 
 
 That God who is a Spirit, should yet be three in 
 Person, of whom one should be in some specific sense 
 the Holy Spirit, is a mystery purely of Revelation, and 
 therefore one which, when once stated in such terms as 
 are made known to us, we can no further explain or 
 elucidate. 
 
 That God who is a Spirit, almighty, original, eternal, 
 should have created other spirits, as of angels and men, 
 and created them free agents—agents capable of free 
 obedience or free transeression—agents capable of coun- 
 teracting His will, and doing what He would fain have 
 not done,—is a mystery of natural religion and philo- 
 sophy so profound as altogether to baffle, as it seems to 
 me, all attempt to fathom or comprehend its marvellous- 
 ness. It is the very wonder of omnipotence. If we could 
 comprehend it as clearly as we necessarily and by the 
 force of reason and instinct accept and believe it, we 
 should have mastered in their very germ the endless 
 questions of foreknowledge and freedom, predestination 
 and free-will, which are not so properly questions of 
 Revelation, as corollaries of the one great question, 
 How it can be that the Supreme Spirit, unfettered by 
 any conditions, or laws, or principles, save those of 
 goodness and truth, which are part of His own essential 
 
 C 
 
18 Mystery of the creation [LECT. 
 
 Being, can have created other beings, to be (under what- 
 ever conditions, laws, and principles) beings possessed of 
 a freedom given and created by Himself, and yet in its 
 exercise independent of Himself, beings capable of think- 
 ing and doing that which He would fain they did not do, 
 and introducing evil into His world. 
 
 With most of these questions we have at present no 
 concern. It is sufficient to have indicated where their 
 sources lie. But in the last of them our present interest 
 is nearer; for many of the points on which we shall 
 have to speak in connexion with the subject of the 
 administration of the Holy Spirit in the Church of 
 Christ, become, I will not say more easy, but less liable 
 to unnecessary and irrelevant difficulty, if we endeavour 
 to fix our thoughts for a while on the original mystery 
 —the mystery of the Omnipotent and Omnipresent 
 Spirit creating subordinate spirits, localized in space, 
 limited in capacities and powers, in the midst of all 
 the conditions arising from their forming a part in a 
 great and multifarious world, and /ree—free to obey, or 
 disobey, to act out their Creator’s design and will in 
 creating them, or to run counter to it. 
 
 Let us think for a few moments of ourselves. I feel 
 that whatever be the precise nature or powers of that 
 which I call my spirit, it lives in this body. Though 
 it be ever so diverse in its own kind from the nature 
 of the body, yet strictly and absolutely within it it 
 has its present necessary abode. From the body as 
 
11] of agents free to sin. 19 
 
 from a centre, with the body as with an instrument, 
 it sees, thinks, energizes. So subtle is the union which 
 it has with the body, that I cannot by any delicacy of 
 anatomy or self-inspection trace the frontier line at 
 which actions in which body and spirit are both engaged 
 pass from the one to the other. With the health of my 
 body, my spirit is hg¢ht, vigorous, lively ; with the decay 
 or sickness of my body, the functions of my spirit are 
 languid and feeble, and unequal to their usual activity. 
 My body is in all points such as other bodies are. It 
 has no freedom. The blood which circulates in my 
 veins, circulates by a force and under a law independent 
 of my knowledge and will, and only recently discovered 
 by my kind. The food that I eat, the motions of which 
 my limbs are capable, the growth that I have reached, 
 all the details of my bodily being, are part of the great 
 irrational and unfree system of things which I see round 
 about me in heaven and earth, in mineral, in plant, in 
 animal, according to their various kinds. But within 
 this body—where I know not, and how I know not— 
 there dwells a being of a totally different kind and 
 dignity from this outward frame which I call my body. 
 Affected by the body, confined in the body, acting with 
 the body so closely and subtilly that I cannot with any 
 minute accuracy distinguish their operations, this spirit 
 that is within me is a wonderful—the most wonderful— 
 creation. of the God of heaven and earth. I can do 
 what no plant, nor mineral, nor animal, however great 
 C2 
 
20 Mystery of the creation [LECT. 
 
 their so-called powers of instinct, can do. I can sin. 
 I can rebel. I can fly in the face of the God that made 
 me. There dwells in my body a free being—decayed, 
 Τ am informed, and degenerate from the type in which 
 God made my first father, and, as I feelingly know, 
 much more inclined to sin than to obedience, to evil 
 than to good, yet not so far altered from that primal 
 type as to be otherwise than a free being,—sharing, 
 therein, the kind of angels, sharing, if it may be said 
 with reverence, the kind of God,—free, within limits, 
 no doubt, and surrounded by all sorts of impassable 
 and inevitable conditions, but free. God, the Omni- 
 potent Spirit, who made me, who surrounds me with all 
 the manifold conditions of my being, who is Himself 
 round me, near me, watching me, trying me, does not. 
 naturally nor ordinarily interfere with my freedom. He 
 might fill me with Himself. He might supersede all 
 the powers and the powers of choice which He has given 
 me. He might so far occupy with His operation my 
 still uncoerced will, making my free soul beat so abso- 
 lutely true to airs divine as that there should be only 
 the possibility, not the likehhood, scarcely the danger, 
 of its running counter to His own most good and holy 
 will. How near to this perfection of a free creature He 
 made our first parents I know not. Certainly I suppose 
 that they in yielding to temptation departed more grossly, 
 more sinfully, more wantonly from their naturally high 
 and pure estate than their decayed descendants do when 
 
1.7 of agents free to sin. 21 
 
 in their unfeebled and degenerate state they yield to 
 the like temptations ;—just as I imagine there never 
 could be conceived to be any sin so utterly sinful and. 
 shocking as that of the rebel angels. But whatever was 
 the primal condition of our first parents, and the re- 
 lation in which their free spirits stood to the almighty 
 creating Spirit who made them and pronounced them 
 ‘very good,’ there can be no doubt that from the fall 
 of man, and as regards the descendants of Adam, the 
 state of things has been materially and grievously 
 changed. ‘The free spirits of men, visited as we know 
 occasionally, and as we may suppose not unfrequently, 
 by the influence of the Almighty Spirit, so as to think 
 thoughts above their own thoughts, and speak words 
 above their own words, were still in the main left to 
 themselves. The temptations to which they were ex- 
 posed had become heavier, nearer, more numerous by 
 far than before. The strength was less. The simple 
 directness of the will was warped. The free, created 
 spirit fell continually. No longer harmonizing in all 
 its movements with the almighty creating Spirit, it in- 
 curred extreme corruption of sin; and the habits of sin, 
 growing on from father to son, pervaded large tracts of 
 humankind with an awful degeneracy from which the 
 spirit of man himself could in no wise rescue or restore 
 itself. 
 
 It seems to me to be important to keep asunder in 
 thought the natural energies of the spirit of man from 
 
55 Decayed state of created [LECT, 
 
 the supernatural energies produced by the direct infusion 
 or influence of the Holy Spirit of God. Difficult as it 
 is, or impossible in particular cases to distinguish them, 
 yet in reality they are different, and in thought may 
 easily be kept unconfused. The free, created spirit of 
 man, the wonderful work of God, has its own powers ; 
 and these, differing greatly in different individuals, are 
 sometimes capable of extraordinary efforts, which never- 
 theless lie altogether within the scope of the natural 
 powers of humankind. It seems to me to be a mere 
 rhetorical confusion, capable however of leading to very 
 mischievous consequences, to regard the intellectual 
 achievements of great men, as of Homer, of Milton, or 
 of Newton, as aught but natural achievements, or to 
 attribute them in any strict sense to the infusion, or 
 inspiration, or whatever other word be preferred, of the 
 Holy Spirit of God. 
 
 However, it is, I suppose, to be believed, that the 
 decayed moral nature of man after the Fall was saved 
 by some interposition on the part of the Creator from 
 exhibiting the full effects of corruption. It is difficult 
 to reconcile the extreme and hideous sin which reigned 
 far and wide in the heathen world with the high 
 thoughts of moralists and poets, and the conscience of 
 good and the loftier feelings which here and there we 
 become aware of in the conduct and sentiments of in- 
 dividuals, unless we believe that while the decay was 
 very great indeed, and the deflection from the original 
 
1 spirits since the Fall, 23 
 
 state of good, the merciful Creator, who among the 
 Jews was preparing a restoration for the whole race, 
 was upholding, beyond their nature, the heathen nations 
 also from sinking, like the evil spirits, to a depth of 
 debasement which should be too low to be restored. 
 
 However this may be, there can be no doubt that 
 even in the first age, as I have called it, of the develop- 
 ment of the doctrine of God, when He was hitherto 
 known among men only as the single creating Spirit, 
 it pleased Him, in some way not natural but super- 
 natural, to infuse into the spirits of some men a light 
 or power which was not their own, nor part nor conse- 
 quence of their own originally-bestowed faculties, but 
 God’s. The holy men of old in the Jewish Church, 
 speaking as they were moved by the Holy Ghost*, not 
 improbably sibyls and priests of the heathens, uttering 
 unconsciously words not their own, passed over the 
 limits of the natural powers of their kind, and with more 
 or less of unconsciousness gave utterance to that which 
 was put into their mouths by the almighty Spirit who 
 created them, and at other times left them to the natural 
 operation of their own powers. 
 
 Now what I wish particularly to observe at this point 
 of my argument is, that the uninfluenced freedom of 
 the spirit of a man is a considerably more difficult 
 thought than that such spirit should receive from the 
 almighty creating Spirit help, or influence, or direction. 
 
 k 2 St. Pet. i. 21. 
 
24 Credibility of Divine help LEC: 
 
 It is more hard to conceive that the created spirit of 
 a man, particularly in its decayed and degenerate state, 
 when the imaginations of his heart are only evil con- 
 tinually, should be absolutely left to the free working 
 of its own natural powers, than that the Creator-Spirit 
 should in some way occupy, enlighten, strengthen, 
 straighten it. His work it is, even in its decay. He 
 designs and wills its restoration, He is round it, with 
 it, entirely conscious of its inmost secrets. He can, if 
 He will, pervade it wholly. If He will, He can by 
 a mere act of power replace or recreate it in its pristine 
 perfection. Surely supernatural aid from the Creating 
 Spirit is not a thought which ought to be considered 
 a strange, still less an incredible one. On the contrary, 
 looking, as we are looking, at the original relation of . 
 the creating and created spirits, it would seem to be 
 a very credible and likely thing that, beyond and above 
 the natural powers of the sind, God should ‘inspire’ 
 some or many of them, according to His will, in such 
 ways as might tend to keep the race to which He was 
 continually adding multitudes of fresh souls, all debased 
 and at enmity with Himself, from fallmg utterly and 
 hopelessly away, and so should prepare the restoration 
 which in His infinite merey He had always designed. 
 But while we speak of the Divine Spirit, omnipotent 
 and omnipresent, as able to impart of His own powers, 
 strength, light, knowledge not their own into the free- 
 spirits of men whom He created, whereby He may more 
 
I.] to degenerated spirits, 25 
 
 or less completely occupy them, dwell in them, and fill 
 them with Himself, let it not be supposed for a moment 
 that any portion of such power belongs to any created 
 spirits whatever, whether obedient and retaining: still 
 their first estate !, or disobedient and fallen. No angel 
 nor devil has any gift of ubiquity. If any created spirit 
 be in one place, he is not in another. If he is busy pro- 
 tecting or endangering the soul of one, he is not with 
 another. Moreover, no created spirit can penetrate, or 
 enter into, or fill, or possess by actual indwelling the 
 spirit of a man. The good spirits derive their holiness 
 from the Holy Spirit. As to the evil spirits, from 
 whom all such aid has been wholly withdrawn, and 
 who are thereby left to the unmitigated badness and 
 misery of free spirits in rebellion, we know indeed 
 that they have been allowed to dwell in the bodies of 
 men, as Satan entered into Judas Iscariot, inflaming 
 desires, suggesting thoughts, creating opportunities and 
 offering excuses for sin. But the free spirit of a man is 
 not liable to direct invasion or occupation by any created 
 spirit whatever™. It may, no doubt, enslave itself. It 
 may yield and yield till it is in no sense its own master 
 any longer. The evil spirit may thus have mastered it 
 and reduced it to hopeless captivity. Yet even then, in 
 this consummation of the victory of evil, it is a victory 
 from without. The free spirit has put on bondage. 
 But the Holy, Omnipotent, Omnipresent Spirit of the 
 1 Vide Note B. m Vide Note C. 
 
26 Creator-Spirit alone ubiquitous, omnipotent. [LECT. 
 
 Most High God can if He will, and as He will, inspire 
 and sanctify, or oceupy and utterly fill the spirits of all, 
 men and angels, whom He has created. If He be in one 
 Spirit, He is not less in another. If it be true that He 
 is still, in these days, far from the spirits of the heathen, 
 or dealing with them only in occasional visitations as 
 with the heathen in the days before Christ, He is not 
 the less dwelling in the Church and the members of the 
 Church, not less in the souls of the departed just than 
 in those who are still fighting in His strength the battle 
 of God against the world, the flesh, and the devil. 
 
 And this we believe that the Holy Spirit of God 
 doeth, in this the third age of the development of the 
 doctrine of God, to the Church of God in general, and 
 to the separate souls of Christian men and women. We. 
 believe that as He dwelt in Christ without measure, so, 
 but in measure, He dwelleth in the souls of Christian 
 people, whereby they are no longer in the simple natural 
 state in which they were born, but in a new and super- 
 natural state. What the powers and what the privileges 
 are of this new state, and how they are communicated 
 to Christ’s people, I propose to discuss in the succeeding 
 discourses. Suffice it for the present to say, that in this 
 indwelling, and in all the great things that belong to it, 
 consists the operation whereby mankind, lost in Adam, 
 are to be restored in Christ. Innocent and unfallen, 
 man only knew the Father. What other revelations 
 might have been designed for him, and when and how 
 
ΠΝ Upward course of the knowledge of God. 27 
 
 to be made, we know not. It was in the course of his 
 restoration from the state of loss and ruin that he came 
 to know of the other holy Persons, and of their separate 
 action on his behalf. ‘The upward course of the know- 
 ledge of God,’ says the great St. Basil, ‘ begins from the 
 One Spirit, and through the One Son, reaches to the 
 One Father. And reversely, the downward course of 
 goodness, and the natural order of sanctification, and 
 the kingly dignity, beginning from the Father, reaches 
 through the Son, to the Spirit™.’ 
 
 Thus has God, who before the Fall was at one with 
 His human children, fillimg them with His Holy Spirit, 
 and keeping them in all innocent goodness, so that their 
 will was altogether at one with His will, since the Fall 
 gradually brought them near to Himself, brmging there- 
 by Himself near to them ;—in the first age their distant 
 Father, accepting their worship through priests, giving 
 to His chosen people, and perhaps to others, occasional 
 indications of His will, keeping mankind from total ruin 
 and the condition of devils, sustaining hopes more and 
 less distinct of a restoration to be wrought afterwards ; 
 —in the second age, their Brother, their Friend, their 
 Example, their Atoning Sacrifice, their Risen Lord and 
 King ;—in the third age, their close, inward, heart- 
 sanctifying Inmate, the source of all Divine strength, 
 and all acceptable service. And so, restored and sanc- 
 tified man returns by gradual ascent upward to the 
 
 | n Vide Note D. 
 
28 Upward course of the knowledge of God. [LECT. 
 
 Father. ‘For,’ as St. Basil says again, ‘ receiving the 
 gifts, we first meet Him who distributeth them [the 
 Spirit]: next we apprehend Him who sent Him [the 
 Son]; and so we lift our thought to the first Fountain 
 and Cause of all good things’ [the Father] o. 
 
 I forbear all attempt to speculate on the mysterious 
 language of the Holy Scriptures respecting the seven- 
 fold nature of the Holy Spirit, so remarkably foreshown 
 in the golden candlestick of the seven lamps in the 
 tabernacle’, in the prophecies of Isaiah and Zechariah, 
 and referred to over and over again in the Book of the 
 Revelation of St. John, indicating, as it might seem, yet 
 some further mystery—to be revealed, it may be, here- 
 after—in the being of God. Nor will I endeavour to 
 come to any clear understanding of the manner or way- 
 in which we may conceive the Holy Omnipotent Spirit 
 to act upon the free subordinate spirits which He has 
 created. What is the precise meaning, for example, 
 of being born of the Spirit, I suppose we cannot dis- 
 cover; nor is it important to enquire. We can under- 
 stand with sufficient clearness what would be the con- 
 dition of a free subordinate spirit left absolutely to the 
 workings of its own will. We can understand how, if 
 the will be warped, or evil, it might sink down into 
 utter and unlimited ruin and despite of God. On the 
 
 ° Vide Note E. 
 
 » Exod. xxv.'81, 37; Isa. -xi. 2; Zech. iv. 2; Rev. 4, a. ἢ; 
 iV. 0, Ve 6: 
 
1.] General conceptions of spiritual help. 29 
 
 other hand, we can conceive, sufficiently at least for our 
 purpose, that God may, if He will, repair it anew in its 
 original goodness and strength; or how, short of this, 
 He may, if He will, fortify it with powers not its own 
 in its feebleness and danger; that He may do so in 
 degrees varying from the faintest whispers of good, the 
 slightest and most occasional help, to the fullest oceu- 
 pation and, so to speak, repletion with Himself, making 
 man not less man, but as it were Divinet. We can 
 sufficiently understand the difference between such help 
 as is occasional and uncovenanted, and such as is per- 
 manent and promised. Nor is there any difficulty in 
 conceiving that help given in the permanent and pro- 
 mised way may be gradually taken away if misused and 
 neglected, and so, the Divine and supernatural element 
 once infused into the spirit of man, gradually and totally 
 withdrawn. And such general conceptions will suffice 
 to enable us to understand practically the expressions of 
 Holy Scripture, when we read of the birth of the Spirit, 
 being filled with the Spirit, speaking by the Spirit, the 
 Spirit speaking in men, grieving or quenching the 
 Spirit, or the Spirit not always striving with man. 
 
 The operations of the Holy Spirit, whether in the 
 Church at large or in the separate hearts of Christians, 
 are secret, invisible, and at least ordinarily undistinguish- 
 able by any inward consciousness from the natural work- 
 ing of the mind of man. But lest that which is thus 
 
 a 2 St. Pet. i. 4. 
 
30 Outward assurances of spiritual help. [LECT. 
 
 invisible should for that reason be disbelieved, or coun- 
 terfeited, or in any of the various ways in which human. 
 incredulity or human enthusiasm might do it wrong, 
 abused to the injury of man, it has pleased God to bind 
 His invisible operations to outward and visible methods, 
 which give assurance of that of which otherwise we 
 might be uncertain. The great channel whereby the 
 invisible Spirit 1s communicated to men is the Holy 
 Catholic Church, the Communion of Saints, visible, to 
 be recognized of all men, a city set upon a hill. The 
 assurance of the first gift of the invisible Spirit to the 
 separate human spirit, 1s to be seen in the water and the 
 sacred words which by Christ’s institution convey and 
 accompany the birth of the Spirit. The assurance of 
 the life and growth of the Holy Spirit, of the con-. 
 tinuing love and favour of God, and of our being very 
 members incorporate in the body of Christ which is the 
 blessed company of all faithful people, is in the faithful 
 partaking of the blessed eucharistic bread and wine, 
 which communicate the spiritual food of the body and 
 blood of Christ, and unite us more closely than anything 
 else on earth with God. The proof that we are not 
 under delusion in believing ourselves thus helped by the 
 invisible Spirit, and gradually drawing nearer to God 
 and heaven, is to be found in the fruits of the Spirit, in 
 love, joy, peace, long-suffering, gentleness, goodness, 
 faith, meekness, temperance’. So mercifully is the 
 r Gal. ν, 22. 
 
1: Plan of the Lectures. an 
 
 viewless operation of the Spirit, invisible to others, un- 
 felt in ourselves, bound to things which we can hear and 
 see, and surely know, in order that the humble spirit of 
 a Christian man, walking before God in patient and 
 _ orderly ways, may receive the blessed assurance that 
 by the working of God he is being drawn up to high 
 and heavenly things, and gradually becoming more 
 assimilated to the likeness of his Lord. 
 
 I propose in the ensuing Lectures to trace in some 
 degree the administration of the Holy Spirit in the body 
 of Christ, to trace it from the unmeasured fulness with 
 the Holy Spirit dwelling in Christ Himself to the 
 measured and divided sufficiency with which the same 
 eift was imparted to the Apostles and through them to 
 the Church at large. 
 
 It will be my object to show that, compatibly with the 
 existence by successive ordination of persons expressly 
 empowered to administer the life-giving and life-sup- 
 porting rites of the Church, the real and ultimate pos- 
 sessor of all the power and privilege, under Christ, is 
 the Church itself; the Church entire; not apostles, not 
 bishops, not clergy alone; but the entire body of Christ, 
 comprising apostles, bishops, clergy, and lay-people,— 
 all in their respective places contributing, and bound to 
 contribute, to the great work of diffusmg more widely, 
 and deepening where it is diffused, the living energy of 
 the Holy Spirit, so far as it is given to human agency to 
 aid in diffusing and deepening it. 
 
32 Plan of the Lectures. 
 
 It is obvious that so great a subject must necessarily 
 be dealt with im a very slight and superficial way in the 
 course of eight Lectures, and I am painfully aware that 
 what is necessarily and in itself slight and superficial 
 will be still more so in my hands. But I have wished 
 to descend upon various great questions of Church con- 
 stitution and administration from the height of a great 
 principle; and for this purpose a superficial and some- 
 what hasty view may not be without advantage. Many 
 great things are more capable thus of being seen in their 
 mutual relation to each other, than if the details of each 
 were more thoroughly searched into. 
 
 I shall endeavour, if it please God, in the next Lec- 
 ture to speak of the general doctrine of the Spirit-bear- 
 ing Church with its divinely constituted and ordained. 
 organs, that is to say the Priesthood. The two follow- 
 ing Lectures will deal with the subject of apostolical and 
 ecclesiastical teaching and authority. Then will follow 
 three Lectures on the two Sacraments of the Gospel and 
 the two great sacramentals, Ordination and Absolution. 
 The concluding Lecture will be devoted to the subject 
 of the Personal Priesthood, by which every member of 
 Christ is permitted to draw near to the Father, and _pre- 
 sent himself in his body and soul a living sacrifice, holy 
 and acceptable to God for Christ’s sake, rendering there- 
 by his own rational and intelligent service. 
 
γε σαν ΒΜ RE. vit. 
 
 THE SPIRIT-BEARING CHURCH WITH ITS DIVINELY 
 
 CONSTITUTED ORGANS. 
 
 And ohn bare record, saying, I saw the Spirit descending from heaven 
 like a dove, and it abode upon Him. And I knew Him not: but 
 He that sent me to baptize with water, the same said unto me, Upon 
 whom thou shalt see the Spirit descending, and remaining on Him, 
 the same is He which baptizeth with the Holy Ghost.—St. John i. 
 
 32, 33° 
 
 HE event recorded by St. John the Evangelist in 
 these two verses forms, I apprehend, an epoch of 
 
 the greatest possible importance in the history of the 
 Church of God. 
 
 With the proper relation of being borne by the second 
 and third Persons of the Holy Trinity to one another 
 in their own eternal and equal Godhead, we have at 
 present no concern. Nor is it of any importance to 
 our present discussion to speculate upon the degree or 
 manner in which the Holy Spirit dwelt in and with the 
 Man Christ Jesus for His own sanctification while He 
 ‘orew, and waxed strong in spirit, and the grace of 
 
 D 
 
34 The Holy Spirit given without [ΕΟ ΤῚ 
 
 God was upon Him,’ from His conception in the womb 
 of the Blessed Virgin Mother till the day of His 
 baptism in the river Jordan. But when that baptism 
 was completely done”, and the Lord had gone up out 
 of the water, having fulfilled all righteousnesse by 
 accepting the ministrations of the Baptist, the descent 
 of the Holy Spirit as here recorded, and His remaining 
 upon the Lord, seem to mark the precise commence- 
 ment of that with which I am more immediately 
 concerned, the administration of the Holy Spirit for 
 the restoration of mankind. The visible descent of the 
 dove not only designated, but empowered also, the 
 Man Christ Jesus to be in all time to His Church the 
 sole baptizer with the Holy Ghost 4, the one and single 
 Source through whom, by such channels and media as 
 He should choose and empower, the Holy Spirit should 
 pass in an orderly and covenanted way for the sanctifi- 
 cation and salvation of men. 
 
 In like manner, when we read, two chapters later in 
 St. John’s Gospel, that God giveth not His Holy Spirit 
 by measure [unto Christ]e¢, and that He consequently 
 speaketh the words of God, we are, no doubt, to under- 
 stand that in the Man Christ Jesus, ‘ whom God hath 
 sent,’ the Holy Spirit dwelleth, not as in other men, 
 divided severally according to the will of God, but 
 
 a St. Luke ii. 40. b Vide Note F. 
 Ὁ St. Matt. iii. 15. 4 St. John, 33. 
 e St. John iii. 34. 
 
11.]} measure to Christ, for men. 35 
 
 entirely, absolutely, without separation of office or 
 distinction of gift. Not only did His human spirit 
 altogether conspire and agree according to its human 
 powers with the Holy Spirit, but it was also made to 
 be so much greater in capacity than that of other men, 
 so superhuman in ability to receive, to entertain, and 
 to impart, that no gift, no power, no fulness, nor large- 
 ness of divine and spiritual influence can be conceived 
 but such as He possessed in the most unlimited and 
 complete abundance, and could bestow on others. Out 
 of His fulness have all we received. The gift was in 
 Him entire. He had the spring, the fountain, the very 
 source of the welling waters of the Holy Spirit of 
 God. 
 
 This gift of the Holy Spirit was, no doubt, imparted 
 thus to the Man Christ Jesus for our sake. Blending 
 with the fulness of His own personal sanctification, it 
 was yet not identical with it. He needed it not for 
 Himself, we may be sure. It was given to supply 
 these ‘ differences of administration*’ which all proceed 
 from the same Lord. It was to be communicated 
 from Himself to His people. But this communication 
 was not to take place instantly and at once. It was 
 necessary that He should first live for a while in the 
 flesh upon the earth, teaching, preparing, and fulfilling 
 prophecy, proving Himself, by all the wonderful works 
 that He didg, to be the expected Messiah, the hope 
 
 & Cor. xii. 5. Ἔ Vide Note G. 
 D2 
 
 = 
 
 Γ 
 
36 Given by Christ to the (LECT: 
 
 of Israel. It was necessary that He should transact 
 on the earth all the work of His glorification—the 
 glorification as of the corn of wheat which dies and 
 is buried before it rises to its new and multiplied life». 
 It was necessary that He should give His life upon 
 the cross a ransom for many, and rising from the 
 dead after preaching to the spirits in prison, should 
 be exalted to His Father’s right hand in heaven. 
 Then, when all this was duly done, and the glorifi- 
 cation of the Lord consummated by His ascension in 
 the flesh, everything preliminary to the full effusion 
 of the Holy Spirit was completed. Ten days more of 
 solemn waiting, and then at length, in visible form as 
 of divided tongues of fire, and with the sound of a 
 mighty rushing wind, He descended on the great day 
 of Pentecost. It was from the Father that the dove 
 had come forth and remained upon the head of the 
 Son on the banks of Jordan. It was by the Son that 
 the tongues of fire were sent down which sat upon the 
 head of twelve in one of the chambers, if it be so, 
 of the Temple of Jerusalem. I say, brethren, upon 
 the head of twelve; for though I am aware that 
 many of the greatest ancient writers speak of the 
 tongues as one hundred and twenty, the number of 
 the disciples who were together at the election of 
 St. Matthias, yet even these appear to acknowledge at 
 other times that, for the purpose of succession and 
 
 h St. John xii. 28, 24. 
 
1] Twelve Apostles at Pentecost. 37 
 
 derived authority, the gift was in the apostles alone. 
 So, for instance, St. Augustine, who at other times 
 speaks confidently of there having been a hundred and 
 twenty tongues, says, ‘ He thoroughly bathed the apo- 
 stles with the spring of living light, so that they 
 afterwards, like twelve rays of the sun, and as many 
 torches of truth, should illuminate the whole world, 
 and inebriated, should fill τῦ with new wine, and should 
 water the thirsty hearts of the nationsi? I wish, 
 therefore, to be understood, not as denying that the 
 number of those on whom the tongues rested exceeded 
 twelve—though I confess that I doubt it— but as 
 meaning that on twelve, and twelve only, they rested 
 in such sort as to make them the patriarchs of the 
 family of Christ, the channels for the communication 
 of the graces of the Holy Spirit, in His orderly and 
 covenanted methods, to the sons of men. 
 
 In this great event, then, the Holy Spirit, who had 
 dwelt without measure in the Lord Himself, was by 
 Him imparted to twelve men, in order to be imparted 
 to others. The Twelve were become, for purposes of 
 spiritual administration, the living and_ life-giving 
 Church. They were become the Spirit-bearing and 
 Spirit-transmitting body of Christ; He in them, and 
 they in Him; one in the oneness of the Holy Spirit, 
 in some sort, as He was one with the Father. All 
 the great things said in the seventeenth chapter of 
 
 i Vide Note H. 3 
 
38 The Twelve became the Church. — [LECT. 
 
 St. John were now fully true of them. They, in their 
 spiritual being and aspect, were not of this world— 
 that is, they did not owe their origin to this world— 
 even as their Lord was not of this world. 
 
 It seems to me to be important to dwell for a short 
 time on this point—I mean the condition of the Twelve 
 during the short time that elapsed before they began 
 to teach or baptize or brmg others into the communion 
 of the body of Christ. In them, conjointly, dwelt for 
 the present the fulness of the Holy Spirit, in so far 
 forth as He was given from Christ to be transmitted 
 for the sanctification of mankind. Personal graces, 
 administrative graces, all the diversities of gifts to be 
 given in many divisions to men im the Church through 
 human agency, were to issue from that great oift 
 which, hitherto undivided, except to twelve holders, 
 rested for such transmission upon them alone. As in 
 the case of the miraculous feeding of the multitudes 
 of four or five thousand! the Lord gave to the disciples, 
 and the disciples to the multitude, so the gifts which 
 were to sanctify the innumerable company of the mem- 
 bers of the body of Christ in all future ages should 
 flow down from one single source through twelve 
 channels. Governors and governed, teachers and taught, 
 graces inward and graces outward—all Christians 
 should derive the orderly communication of the cove- 
 nanted- indwelling of the Holy Spirit through the 
 
 i St. Matt. xix. 19, xv. 36. 
 
11.] Position of the Twelve. 39 
 
 agency of these twelve men on whom the tongues sat, 
 like as of fire, on that great day. 
 
 As I must not be understood to deny that the gift of 
 Pentecost was extended, except for purposes of trans- 
 mission and derivation, to others besides the apostles, 
 so neither do I mean to signify that the gift bestowed 
 on the apostles at Pentecost was the first and only aid 
 of the Holy Spirit which they had received. On the 
 contrary, during all the time of their companionship 
 with the Lord from their first believing, they always 
 undoubtedly possessed—‘ pro modulo tamen et mensura,’ 
 to adopt the words of St. Jerome speaking on this very 
 point *—the gift of the Holy Spirit. Without Him they 
 could not have believed originally. By Him they had 
 wrought miracles. By Him they had confessed Christ, 
 and clung to Him under the pressure of difficulties of 
 doctrine of no slight magnitude—‘ Lord, to whom shall 
 we go?’—and not wholly deserted Him, even when for 
 a while they forsook Him and fled in the moment of 
 extreme danger in the Garden of Gethsemane. More- 
 over the breath of the Lord, as recorded in the twentieth 
 of St. John!, had been a further and most signal step in 
 that ‘ profectus apostolicus’ of the same St. Jerome, the 
 growth and progress of the apostles, before the last 
 ereat effusion gave them the real ‘baptism of the Holy 
 Ghost,’ which, completing their own graces, enabled 
 
 k-St. Hieron. Epist. exx. ad Hedibiam, vol. i. pp. 835, 836. 
 1 St. John xx. 22. 
 
40 Three aspects of the Twelve. [ΡΠ oes a 
 
 them to become the channel divinely appointed for 
 diffusing those graces to other men. 
 
 And not to the apostles only is it to be believed that 
 occasional and partial gifts of the Holy Spirit were given 
 before Pentecost™. We cannot doubt that to the same 
 Holy Spirit we must attribute all that is good in angels 
 or men, all the special influences by which holy men 
 spake at any time as they were moved by the Holy 
 Ghost, all the imperfect yet hopeful feeling after God, if 
 haply they might find Him, among the heathen, all 
 the zeal of God which St. Paul acknowledges even in 
 the midst of error and blindness among the Jews, all the 
 willingness and eagerness to receive the message of sal- 
 vation, when once it was preached, whether in Jews or 
 Gentiles. 
 
 But all this, true as it is, does not in any degree 
 interfere with the statement which I have ventured to 
 lay broadly down—namely, that the covenanted graces 
 of the Holy Spirit, those of which Christian men were 
 orderly to drink in the body of Christ, those which were 
 to issue from the great gift of Pentecost, were all for the 
 present moment centred, under Christ, in the Twelve. 
 
 If then we were to endeavour to speak with exactness 
 respecting the position held by the Twelve, we seem to 
 be able to distinguish three several aspects in which they 
 are to be regarded as recipients of the Holy Spirit. 
 
 First, as Christian men, receiving the inward sanctify- 
 
 m Vide Note I. 
 
ὙΠ Baptism of the Twelve. AI 
 
 ing graces, the like of which all Christians partake of in 
 the body of Christ. These graces, which in the case of 
 ordinary Christians, inchoate and uncovenanted before 
 baptism, have their covenanted beginning in baptism the 
 sacrament of the heavenly birth of water and of the Holy 
 Spirit, began to the Twelve in a manner exceptional and 
 different from that in which they begin to Christians in 
 general, as the beginning of a series must always he 
 different from the continuance of it. None can point 
 definitely to the time at which the apostles were bap- 
 tized. Perhaps the truest answer to the question when 
 were they baptized would be to say that in the ordinary 
 sense and regular manner they were never baptized at 
 all. Yet in saying this, there are two or three points 
 that should not be forgotten. First, that they surely 
 received John’s baptism, that is, they were solemnly 
 washed with water as persons repenting of sin, and look- 
 ing forward to receive forgiveness in Christ; secondly, 
 that the Lord Himself said to Peter, ‘ He that hath been 
 bathed, needeth not save to wash his feet”, and although 
 the main scope of these words was no doubt referrible to 
 the times in which the Gospel should be fully preached, 
 and the ‘bath’ regularly received as the outward means 
 and pledge of the new birth, yet we can hardly suppose 
 that they had no personal application to the apostle to 
 whom they were spoken at the very moment when he 
 sought to decline the washing of his feet by the Lord’s 
 
 n St. John xiii. 20, 
 
42 Baptism of the Twelve. [LECT, 
 
 hands. Indeed, St. Augustine? and Thomas Aquinas 
 conclude from this verse that the apostles had certainly 
 received the bath of regeneration from the hands of the 
 Lord Himself. And thirdly, that they were expressly 
 told by the Lord immediately before the Ascension 
 that ‘not many days hence?’ they should be baptized 
 with the Holy Ghost, and that, in terms which by the 
 contrast with John’s baptism seem unquestionably to 
 denote Christ’s baptism properly so called. Putting all 
 these things together, it seems most in accordance with 
 the language of Holy Scripture to conclude that either 
 the fulness of the gift of Pentecost superseded the ‘ bath’ 
 of water indispensable in all other cases, or more probably 
 that, superadded to the bath of Jordan, and completing 
 and crowning the gradual increase of that ‘ apostolic. 
 growth’ of which St. Jerome speaks, it filled up the 
 sacrament, and completed to those who, being them- 
 selves the first could not receive it by the agency of 
 any other men, the administered birth of water and the 
 Spirit. Certainly in all other cases, even in so remark- 
 able instances as those of Cornelius the first Gentile con- 
 vert, and Saul the persecutor, separated as he was from 
 his mother’s womb to be an apostle4, and called by 
 the miraculous appearance and voice of the Lord Himself 
 on the road to Damascus, the water could not be, and 
 was not, dispensed with. ‘Can any man forbid ¢he 
 water,’ (τὸ ὕδωρ) asked St. Peter at Ceesarea, ‘ that these 
 
 ο Vide Note J. P Acts i. 5. a ‘Gal. α 15> Rom. i. 1. 
 
II. | Baptism of the Twelve. 43 
 
 should not be baptized, which have received the Holy 
 Ghost as well as wet?’ ‘Arise, and be baptized, and 
 wash away thy sins, calling on the Name of the Lord’,’ 
 said Ananias, sent by God to restore the sight of the 
 trembling and astonished persecutor and called apostle, 
 and to admit him to the full sacrament of Holy 
 Baptism. 
 
 But whatever were the baptism, or the equivalent of 
 baptism, in the case of the apostles, there can be no 
 doubt that they received all those ordinary graces which 
 to other Christian people have their covenanted be- 
 ginning’ in baptism, and are continued and cherished by 
 the use of prayer and the other means of obtaining he 
 help of the Holy Spirit. Whatever they were besides, they 
 were Christian men as we are—planted into the body of 
 their Lord, looking forward therein to their divine in- 
 heritance, hable to sin, requiring the continual help and 
 support of the Spirit, unassured of final safety until the 
 day when death coming upon them in the stedfastness 
 of their repentance and faith should ‘bind them fast’ 
 
 for ever 
 ‘To the bright shore of lovet. 
 
 This first. And secondly, they were Christian men 
 holding personally extraordinary gifts for external ser- 
 vice, such as the gift of tongues, and others of a like 
 
 r Acts x. 47. 5. Acts xxii. 16. 
 ὃ Christian Year—Highth Sunday after Trinity. 
 
44 The Twelve immediately [LEeT, 
 
 kind. Probably they were endowed with these in dif- 
 ferent measures and degrees,—perhaps each of them 
 with some more than with others ; perhaps all in a higher 
 degree than other gifted Christians,—yet were these not 
 different in kind from those which were given to others, 
 for the edifying of the Body of Christ—gifts given 
 according to the will of the Spirit to every man to profit 
 withal. And eminently among these high gifts was the 
 inward vision of the revealed truth of God, divinely 
 qualifying them to be the sacred prophets of that truth 
 to all generations of mankind. 
 
 And, thirdly, they had what no other men ever had, 
 or could have after them—the full gift of the Holy 
 Spirit for diffusion by the use of outward means among 
 the countless multitudes of Christian people who should : 
 come after them, ‘As out of the twelve patriarchs,’ 
 says Hooker, ‘issued the whole multitude of Israel 
 according to the flesh,’ so ‘ according to the mystery of 
 heavenly birth our Lord’s apostles we all acknowledge 
 to be the patriarchs of the whole Church".’ They 
 were, for the time, the Church; not members only, not 
 governors or teachers only—others in all time should be 
 these—but comprising in themselves, as in the first 
 reservoir from the sacred spring, all membership, and 
 all governorship, the whole of which in all subsequent 
 generations of the Church should trace its descent, so 
 
 u Keel. Polity, Bk. V. ch. xxvii. 
 
ἘΠῚ begin to baptize others. 45 
 
 far as 1t should be legitimate, through them to the Holy 
 Spirit of Christ Himself. 
 
 No sooner, however, had the Twelve received the 
 power from on high for which they had been bidden by 
 the Lord to tarry in the city of Jerusalem *, than they 
 began to impart of it to others. Perhaps we may not un- 
 duly generalize here, and drawing a Christian universal 
 from this particular, say that the true fire of the Holy 
 Spirit can never be present in any man without its 
 setting him instantly upon endeavouring to diffuse that 
 light and heat to others beside himself. However, on 
 that very morning they began to baptize, and baptizing, 
 whether by their own unassisted hands or no, not fewer 
 than two hundred and fifty people apiece between nine 
 o’clock in the forenoon and night, had already exhibited 
 the beginning of that irrepressible growth of the sacred 
 body of Christ, which should cause it to resemble the 
 grain of mustard-seed in its enlargement, and the mul- 
 tiplication of the buried corn of wheat. To the three 
 thousand men and women that day planted into the 
 body of Christ the Holy Spirit was given. One and all 
 they received the ordinary graces of Holy Baptism, the 
 birth of water and the Holy Ghost. Nothing was want- 
 ing to them, in order to the making of their calling and 
 election sure, except to keep, to strengthen, to cherish 
 and increase in their hearts the Divine grace which, 
 together with the means of cherishing and increasing it, 
 
 x Acts i. 3. 
 
46 The Church on the Evening of Pentecost. (LECT. 
 
 was already theirs. Thus began—to be continued to 
 the whole multitude of Christian people in every age of 
 the Church—the transmitted graces of personal holiness 
 and acceptableness in Christ, the precious personal graces, 
 by means of which men and women planted into Christ 
 are to reach salvation. 
 
 If then what I have said be true, and on the morning 
 of the first great Whit Sunday the Twelve constituted 
 the Church, so as to have become, so to speak, the body 
 of Christ visible upon the earth, how stood the case on 
 the evening of that same day, when now three thousand 
 men and women were already baptized’, and so had 
 been made to drink into that one Spirit whose presence 
 constitutes and binds into one that great and sacred 
 body? And how stood the case when the Lord went. 
 on to add daily, as we read, to the Church such as were 
 in process of salvation, and multitudes of men and 
 women, to the number of many thousands more, were 
 brought into the body z? 
 
 It seems to me to be very important indeed to en- 
 deavour to realize the state of things, in respect, I mean, 
 of the divine and spiritual powers and privileges of the 
 body, which was necessarily brought about by this 
 change. 
 
 There can, I suppose, be no doubt that in the lan- 
 guage of Holy Scripture it is the Church, entire and 
 complete, not any class, or rank, or caste of persons 
 
 y Acts ii, 41, 47. z Acts iv. 4, v. 14, vi. 7. 
 
11. The Church the successor of Christ. 47 
 
 within it, which is spoken of as the Spinit-bearing body 
 of Christ, the successor of Christ, the holder of power 
 and privilege in Christ,—nay, even as Christ Himself 
 upon the earth. 
 
 ‘As the body of a man is one and hath many mem- 
 bers, and all the members of that one body, though they 
 be many’ and have various offices of duty and degrees 
 of strength and honour, ‘are one body, so also is Christa.’ 
 No person can, I suppose, have any doubt that this great 
 saying applies to the Church at large, not to the apostles 
 or clergy within the Church only, but to the entire 
 Church, including all its members whether clerical or 
 lay. In like manner we believe, with St. Cyprian and 
 St. Augustine >, that when Christ promised to St. Peter 
 the keys of the kingdom of heaven¢, He promised them 
 to the Church at large, whose faith and whose unity 
 St. Peter on that occasion represented. We believe that 
 in the case of the admission of a child or a converted 
 heathen into the body of Christ by Holy Baptism, it is 
 the Church at large, the common parent of Christians 4, 
 who bears as a mother the newly made member of 
 the body. We believe that in Holy Communion it is 
 the whole Church, the body of Christ, which commemo- 
 rates the life-giving sacrifice of the Lord, feeding its 
 unity and its holiness by feeding on the meat indeed and 
 the drink indeed of His spiritual body and blood*. We 
 
 2 1-Cor. xii. 12; b Vide Note K. ο St. Matt. xiv. 18. 
 d Gal. vi. 26. eet Cori x: 17, x1. 26; St. John v.58, 
 
48 <A divine succession within the Church. |LECT. 
 
 believe that in absolution it is the Church’s peace that is 
 given; that in excommunication the sentence is to be 
 pronounced upon such as, when their sin has been told 
 to the Church, refuse to hear the Churchf. If a council 
 makes decrees in matters of faith, it does so not as over- 
 ruling the Church, nor as issuing laws of faith to the 
 Church upon its own authority, but as representing 
 more or less faithfully the entire Church, and speaking 
 in its name, so that its decrees are really binding in 
 exact proportion to that faithfulness. All these things 
 speak plainly to the great truth that m the Church in 
 its entireness, in all its members, not in some only, 
 dwells the fulness of the Holy Spirit, and so the ulti- 
 mate authority which nothing but the indwelling of 
 the Holy Spirit can give. If an ordinary parish priest - 
 teaches his people, he still speaks as the parson, that is, as 
 bearing in his small sphere the person & of the Church. 
 This is one great half of the truth, never to be for- 
 gotten. But all this is entirely compatible with that 
 other not less important half, namely, that there exists 
 in this Spirit-bearing body a divinely descended priest- 
 hood, who, ordained by imposition of hands in due 
 succession from the apostles, are divinely authorized to 
 represent the entire Church in these various functions, 
 reserving some of them entirely in their own hands to 
 administer, yet even in these wielding powers which are 
 ultimately the powers of the whole body, and in others 
 
 f St. Matt. xviii. 17. & Gerens personam Kcclesiz. 
 
1 A representative Priesthood. 49 
 
 asking, in various degrees, the joint action of other 
 members of the body besides themselves. 
 
 It is not necessary in order to constitute a true re- 
 presentation either that the representatives should be 
 selected and empowered in the first place by universal 
 choice and delegation, or that they should require, in 
 order to be continued in their representative position, 
 any renewal of reference to the universal will. It is 
 however, I imagine, essential to a faithful representation, 
 considering that the representatives are only men, and 
 therefore liable to the infirmities of human feeling and 
 passion, that the whole body should in some manner 
 and degree that should be real, however small, have 
 a certain amount of power to act; that it should not 
 be absolutely and entirely excluded, I do not say from 
 any participation in the actual administration of such 
 powers, but at least from contributing its sanction (and 
 if its sanction, then by obvious consequence its possible 
 refusal of sanction) in such ways and degrees as to con- 
 stitute a reality however subordinate, or indirect, or 
 retrospective, even in the highest and most sacred in- 
 stances of the exercise of such powers. And herein the 
 view which I have stated differs from that of the Roman 
 Catholic writers, who, admitting the representative 
 character of the clergy, and carrying it further, so as 
 to maintain the virtual representation of the whole 
 Church in the single person of the Bishop of Rome, 
 do really destroy in fact what they acknowledge in 
 
 E 
 
50 A representative Priesthood. LECT, 
 
 terms, while they entirely disallow that amount of real 
 participation which appears to be absolutely essential 
 to any real representation at 8118, This then is the 
 position which I desire to take, and this is indeed the 
 very thesis which it is my purpose to illustrate in these 
 Lectures—namely, that while on the one hand the 
 Spirit-bearing Church in all its members is the ultimate 
 possessor of every sort of divine power and privilege 
 in and under Christ the Head, so that the persons who 
 exercise spiritual office and authority within it are, in 
 strictness of speech, real representatives of the body 
 of which they are thus made to be the organs,—on the 
 other hand it is most true, and most earnestly to be 
 maintained, that they also hold by direct descent from 
 the apostles the gift of the Holy Spirit, conferred in 
 the apostolic laying on of hands, which gift empowers, 
 enables, and authorizes them, as nothing else can do, 
 to discharge those offices and exercise those powers 
 which thus in the name and on the behalf of the whole 
 Church they discharge and execute towards the separate 
 members of it. 
 
 It is obvious, I trust, that I am speaking now, not 
 of the personal graces bestowed upon the single souls 
 of Christians for their separate growth in holiness, but 
 of the official graces, if I may so call them, which, 
 inherent in the whole body, are exercised within it 
 representatively by the clergy. 
 
 h Vide Note L. 
 
1 η A representative Priesthood. 51 
 
 Perhaps it is necessary, in order to distinguish these 
 things clearly from one another, to add a few more 
 words of explanation. 
 
 We believe, then, that there are ministered to every 
 person once made a member of the body of Christ 
 personal graces of inestimable value, whereby he has 
 within him the birth of the Holy Ghost, the privilege of 
 sonship, and the right of personal prayer and unimpeded 
 access to the throne of the mercy of God, so that even 
 if he were alone in the world it would be possible for 
 him (though, no doubt, in his isolation deprived of many 
 great blessings and comforts in the Church) yet to make 
 his divine calling and election sure in Christ to the end. 
 But each individual person needs for his perfection to 
 come, in a multitude of ways, under the operation of the 
 collective graces, so to call them, which dwell in the 
 Church of God as such, beyond and above those personal 
 ones which dwell in himself and in all his brethren and 
 neighbours in the Church together. For the body of 
 Christ is not a mere aggregate of sanctified individuals. 
 Consisting as it does of all the members, yet it is more 
 than all the members together. It possesses gifts which 
 are not merely the united gifts of the aggregated mem- 
 bers, but gifts of the body as such. The individuals 
 only derive their life from the life of the body. They 
 do not draw the life of their baptism from the minister- 
 ing priest or from their godparents. The Church is 
 their mother in Christ, and the priest and the godparents 
 
 E 2 
 
52 A representative Priesthood. (eECT, 
 
 are in their respective offices representatives of the 
 Church, as the Church is the representative of her Lord. 
 It is with the Church, and the separate Christians who 
 compose the Church, as it is with the natural body to 
 which St. Paul so often compares them. It is not the 
 life that is in the hand, the life that is in the eye, the 
 life that is in the ear, which, together with the life of all 
 the other members, make up the life which is in the 
 body. On the contrary, it is the life which is in the 
 body which is the principle of the life that is in each 
 and all of them. If the body should die, they die of 
 course, and all together. They cannot club together 
 their derivative lives, and make a joint-stock of life to 
 supersede, or be equivalent to, or outlive the life that 
 is in the body. And extremely parallel to the case of 
 the members of the natural body, is that of the members 
 of the Body of Christ. They have, no doubt, a life in 
 them which once derived from the life of the body is 
 truly their own, and not dependent, so far as regards 
 themselves and the absolute necessities of their own 
 personal salvation, upon the life that is in others; yet 
 even for their own perfection it is Im many ways ne- 
 cessary that graces different from those which are de- 
 termined to the growth of individuals should dwell 
 among them, while for the continuance of the succession 
 of Christian people in other generations, and for the 
 performance of such works upon individuals as they 
 need for their full perfection, it is necessary that some 
 
11 A representative Priesthood. 53 
 
 persons should be qualified by express qualification to 
 exercise upon them those powers which ultimately reside 
 in the body at large, so as to be the organs of the body 
 for these purposes, the channels of those graces which 
 may be ealled collective rather than personal, official 
 rather than directly sanctifying. 
 
 But returning to what is my more immediate subject, 
 the official graces or powers, I repeat that the holders of 
 them are, when properly regarded, to be considered as 
 divinely descended representatives, exercising within the 
 body the powers which essentially and ultimately belong 
 to the body itself at large. 
 
 I must repeat that these two things are not in any 
 degree inconsistent in themselves, or incompatible with 
 one another; and that no reason whatever is to be 
 alleged, drawn from the nature of the case, why a true 
 representation of others should not be intrusted to an 
 hereditary or long descended class of holders, or why 
 a succession of men inheriting authority for the purpose 
 from such a long descent, sufficiently authorized in its 
 beginning and its subsequent steps, should not at the 
 same time be true representatives of the whole body to 
 which they helong. If the case were one of merely 
 human institution, such as the civil polity of a state, 
 there would, no doubt, be a great likelihood of their 
 bemg found to be practically incompatible; for the 
 hereditary holders of power might very probably forget 
 their representative character altogether, and those whom 
 
54 Divine descent and true (LECH 
 
 they claimed to represent might come to find that their 
 mind and wish, however universal and undoubted, was 
 entirely ignored and lost sight of by their so-called re- 
 presentatives. Usurpation and tyranny gradually grow- 
 ing up would probably issue in their natural consequence 
 of revolution and disunion. Yet even in this case the 
 evil would not be really inherent in the nature of the 
 ease, but in the passions of men. 
 
 That such ill consequences may occur even in the case 
 of the Church is, alas! only too clearly proved by the 
 course of its history. Usurpation has, in that case, also 
 proved to be the fruitful source of every sort of division 
 and disunion. : 
 
 But the Church has within it the secret of restoration. 
 The primitive constitution of the Church, fairly studied 
 and obediently followed, would seem to point out, if 
 men would honestly and faithfully adopt it, the true 
 remedy. In the recognition of the due relation of the 
 separate members of the Spirit-bearing body to \each 
 other, and of the whole to Christ, hes the rule which 
 is to reconcile in all time interests, so to call them, 
 and actions which might otherwise be liable to conflict. 
 The powers of all are derived, none are original. The 
 Holy Spirit is alike the source of all, and the primitive 
 usage and practice of the Church of Christ seem to 
 assign to all the true and perfectly intelligible limits 
 of their respective authority. There is assuredly re- 
 served to the Church at large, at least in its primitive 
 
11: representation not incompatible. 55 
 
 constitution, authority to remonstrate and to overrule 
 tyrannical pretensions on the part of those who hold 
 the official powers, as the holders of these official 
 powers have also the right in their respective places 
 and degrees to rebuke and repress the extravagances 
 of individual fancy, or of congregational caprice and 
 self-will. 
 
 If either of these two essential principles of the 
 constitution of the Church should be omitted or for- 
 gotten (as indeed each has been woefully forgotten in 
 some portion of the Church), extreme evil cannot fail 
 to be the consequence. If the holders of ministerial 
 office and power come to be regarded merely as repre- 
 sentatives of their brethren, deriving all authority to 
 exercise their functions from the express or implied 
 delegation of the multitude in each successive generation 
 —which is, I presume, more or less the extreme Pro- 
 testant view—one of two consequences can hardly fail 
 to follow: either there will be a mere congregationalism, 
 in which every community, either great or small (and 
 communities will gradually, by the continued operation 
 of the same cause, become smaller and smaller), will 
 feel itself at liberty to elect and depose its ministers, 
 to determine without appeal upon the truth for itself, 
 and to institute laws and rites of worship according to 
 its own judgment—a consequence which would involve 
 innumerable varieties of teaching and practice, and 
 divisions and subdivisions without end—or, if it were 
 
56 Both principles essential. [LECT, 
 
 attempted to set up any central and general authority, 
 it would be impossible to establish, or, 1f it were im- 
 pugned, to prove, the universal consent on which alone 
 it could be intelligibly based, and extremely difficult 
 to displace it, if, in consequence of its becoming cor- 
 rupt or tyrannical, or for any other adequate reason, 
 that universal consent, once given, should be withheld 
 or changed. The case would not be very unlike the 
 instances with which we are familiar in political life, 
 of irresponsible power based upon a factitious universal 
 suffrage. On the other hand, if the holders of such 
 offices were to be regarded merely as descendants and 
 inheritors of powers originally confined to twelve men, 
 and subsequently handed down from them by direct and 
 exclusive succession to themselves, I do not see how 
 they could be regarded otherwise as a body, than a 
 separate, irresponsible, supreme company, as compared 
 with the mass of lay Christians. They would be, not 
 indeed by blood, but by clear separation and difference, 
 a caste in the Church, in whom would absolutely reside 
 all the power, all the knowledge, all the prerogatives 
 of authority of all kinds, while the large mass of men 
 and women who constituted the immense numerical 
 majority in the Church would have no duty but to 
 listen, submit, and obey—no voice in counsel, no share 
 in power, no right of judging, criticising, or objecting. 
 In short, on this theory the clergy would be the real 
 Church, and the lay-people simply dumb recipients of 
 
ἘΠῚ] The veal life 1s wn the body. 5 
 
 whatever the clerisy—that is the Church—chose to lay 
 upon them. But in the joint and true theory, both 
 these inconveniences are avoided. The powers inherited 
 by the whole body are determined for administration 
 to such as, holding by direct succession from the apo- 
 stles, receive not the personal designation only, but 
 the personal grace and empowerment also by the gift 
 of the Holy Spirit conveyed by the imposition of 
 apostolic hands, which authorizes and enables them to 
 exercise upon the members of the body various sorts 
 of authority which are really inherent in the body itself. 
 They are for public purposes the organs of the body’s 
 life; but the great life itself, the great deposit of the 
 spiritual life, remains in the body at large. There is 
 the true inheritor of Christ, the real agent which, in- 
 stinct with the Holy Ghost, mighty in numbers, mighty 
 in diverse gifts, mighty in faith, mighty in holiness, 
 irresistible and all-powerful if it were as perfect as it 
 might be in holiness, still more irresistible and all- 
 powerful if it were at full and entire unity in itself— 
 unity of doctrine, unity of love, and unity of action— 
 contains in itself the real principle of absolute con- 
 quest and mastery over the whole world. The analogy 
 so much presented to us in Holy Scripture, of the 
 natural body of a man, can hardly, as it seems to me, 
 be pressed too far in its strong and close bearing upon 
 my present point. One vitality diffused over the whole, 
 special organs for special services of general and in- © 
 
58 Analogy of the natural body. [LECT, 
 
 dispensable use, all needful for each, each needful for 
 all ;—does not the likeness seem to fit in every par- 
 ticular, shewing by an example of which every one of 
 us is fully capable of judging how ‘the whole’ spiritual 
 ‘body fitly framed together and compacted by means 
 of every joint of the supply, according to the working 
 in the measure of each several part, maketh the growth 
 of the body unto the building up of itself in love???’ 
 The strength and health of the whole natural body is 
 needed to enable each separate member and limb, each 
 bodily organ and faculty, to discharge its own proper 
 functions successfully ; and yet no one of these separate 
 members or organs derives its own peculiar functions 
 nor the power to exercise them in the first place from 
 that strength and health. The nervous sensibility help- - 
 ful to the eye as the organ of sight, or to the ear as 
 the organ of hearing, or to the other organs for the 
 discharge of their respective offices, is diffused over the 
 whole body; yet not only do these organs not derive 
 their peculiar powers from that diffused sensibility, but 
 if the organs themselves be from any cause inoperative, 
 no such diffused sensibility can restore them. The body 
 is absolutely blind if the eye cannot see, and entirely 
 deaf if the ear cannot hear. The case appears to be 
 closely, 1 might say singularly, parallel to that of the 
 spiritual body, and may very justly, as 1t does most 
 forcibly, illustrate the case of a priesthood, strictly 
 i Eph. iv. 16, 
 
II. | Occasional difficulties. 59 
 
 representative in its own proper being, yet receiving 
 personal designation and powers, not by original deri- 
 vation from the body which it represents, or continual 
 reference to it, but by perpetual succession from a divine 
 source and spring of authorizing grace. 
 
 No doubt very many practical questions of no slight 
 importance and difficulty may arise under peculiar cir- 
 cumstances. It may happen that the succession requi- 
 site for the due transmission, and so for the full 
 inheritance of the priestly powers, may by various 
 accidents be broken. Casual occurrences, like that of 
 the throwing of the survivors of the crew of the 
 ‘Bounty’ upon Pitcairn’s Island, or political compli- 
 cations like those which led to the discontinuance of 
 the episcopate in Protestant Germany, may cause either 
 the inevitable interruption or the practical stoppage 
 of functions which we believe to be essential to the full 
 and perfect constitution of the body. Yet even in such 
 cases as these, the analogy of the natural body does 
 not fail to suggest the true solution of the difficulty. 
 The whole body with its diffused vital sensibility, the 
 whole body with its large and manifold powers, can 
 do a great deal, if not to supply, at least to compen- 
 sate for the loss—the temporary loss or deficiency of 
 power in a single organ. We know how much more 
 acute and sensitive than is ordinarily natural to them 
 some of our senses are wont to become when others 
 are for a long time interrupted in their exercise ; how 
 
60 Compensation for imperfect ΓΟ; 
 
 keen, for instance, hearing and touch are wont to 
 become to those who have been very long deprived of 
 the use of sight or are born blind. We know how 
 abnormal the sensitive powers which pervade the whole 
 body sometimes become in their acuteness in cases of 
 natural or artificial somnambulism. Yet surprising: as 
 these powers are in the way of helpfulness or partial 
 compensation when any special organ is long inactive 
 or originally deficient, yet they cannot either restore 
 the organ itself in its decay or be a full substitute for 
 it if it be wanting. If the eye cannot see, circuitous 
 methods may, no doubt, be adopted which may be more 
 or less successful in conveying to the brain some idea 
 of those impressicns which sight would have imparted 
 at once; yet these neither are nor can be the same, ° 
 nor nearly equivalent to the ideas of real sight. And 
 exactly so 1t may probably be with the organs of the 
 spiritual body. The life that is in all the members 
 may suffice in some degree to supply something that in 
 particular places is wanting, and under special circum- 
 stances may offer a practical substitute for the inter- 
 rupted graces which should have flowed down in orderly 
 succession from the ordaining apostles, so that we may 
 well believe that personal life in the Spirit may still 
 be maintained even there and then; and yet it is 
 necessary for the perfect condition even of the personal 
 life, at least to future generations, that the locally or 
 partially interrupted succession should be restored as 
 
II. | or deficient organs. 61 
 
 soon and as completely as possible. Not all the nervous 
 power and health of all the rest of the natural body 
 can make an eye, nor enable the man who is blind, to 
 see; nor can all the lay people together either be or 
 make a priest. 
 
 It only now remains to endeavour to trace, through 
 the main ordinances of the Christian Church, the joint 
 operation of these co-ordinate and closely related powers. 
 Each has, in its turn in the course of the history of the 
 Church, been greatly obscured ; each is, by many Christ- 
 ian people, still held with such narrow and one-sided 
 strength as to exclude practically, if not theoretically, 
 the other. But in the maintenance of both—the real 
 and effective maintenance of both, in their respective 
 places, and with their respective authority —lie’ the 
 strength, the weight, the stability, and the effectiveness 
 of the Church in every part of its divine work. And 
 so it must needs be, if, as we believe, both alike are 
 the gift of the Holy Spirit of God, in whom alone man 
 can hope to affect the soul of man, or help or guide, 
 in any the least degree, himself or his brethren forward 
 on the road that leads to holiness and salvation. 
 
{ἘΠ} Re, ALT. 
 
 THE TEACHING AND AUTHORITY OF THE 
 APOSTLES. 
 
 Therefore let no man glory in men. For all things are your's; whether 
 Paul, or Apollos, or Cephas, or the world, or life, or death, or things 
 present, or things to come; all are your’s; and ye are Christ’s; and 
 Christ is God’s.—1 Corinthians ili. 21-23. 
 
 T is the peculiarity of the Christian religion, as con-- 
 trasted with all other systems which have at various 
 times claimed the religious respect of men, that it is 
 based on certain truths exterior to man, the belief of 
 which is necessary as a qualification for the admission 
 in the first place, and afterwards for the continuance 
 of men in the brotherhood and privileges of the Christian 
 body. These truths are of two kinds: first, abstract 
 truths, as of the nature of God; and secondly, concrete 
 truths, or facts, as of His domgs towards men in the 
 course of their history. The former class comprises 
 those truths which, though unassisted reason might in 
 some degree have discovered or guessed at them, as at 
 the being and attributes of God, yet require the en- 
 
The Christian religion based upon revealed Truth. 63 
 
 lightening and informing help of God in order to become 
 fully and correctly known. The latter class comprises 
 those which, though as facts which have been transacted 
 on the earth they belong to a great degree to the class 
 of things to be witnessed by historical and human 
 evidence, are yet much blended with the former class 
 in respect of all those particulars which give them re- 
 ligious significance and import. Of the former kind is 
 the truth of the doctrine of the Holy Trinity, in all its 
 details ; of the latter are the facts of the Crucifixion and 
 the Resurrection, which have their peculiar religious 
 importance in the divine greatness and dignity of Him 
 who suffered and rose again. 
 
 These truths are, according to the Christian scheme, 
 not only to be generally recognized by Christian men, 
 but are to be closely, faithfully, and, if I may so say, 
 affectionately, believed and accepted by each several one 
 of them. Such distinet personal belief of them is one 
 of the necessary qualifications for participating in the 
 blessings of the Christian religion. It is not enough to 
 adhere and to worship ; but a rational and intelligent 
 belief in these truths (proportionate, no doubt, in point 
 of intellectual fulness and accuracy to a man’s oppor- 
 tunities and capacity of forming it), is requisite for 
 every individual Christian. Such faith is one of the 
 necessary cords or links of the great union which is 
 allowed to bind man to God in Christ. 
 
 It being thus essential to the existence and continu- 
 
64 Christian religion based upon revealed Truth. [LECT. 
 
 ance of the Christian Church that these truths and facts 
 should be certainly known and correctly believed by 
 every individual partaking in the life of the Church, 
 and it being also clear that the nature of these truths 
 and the significance of these facts require a divine aid 
 and help—that is, the aid of the Holy Spirit of God— 
 in order to their being correctly known and believed by 
 Christian people, it follows to enquire what methods it 
 has pleased God to institute for this purpose, and by 
 what provision of means His saving truths are to be 
 brought home and assured to the faithful conscience 
 of believers in every age of the Church. 
 
 We believe that one very signal and special gift con- 
 ferred on the twelve apostles in the descent of the Holy 
 Spirit on the day of Pentecost, was the knowledge of 
 all truth, according to the promise made to them by 
 the Lord in the sixteenth chapter of St. John’s Gospel ἃ, 
 whereby they individually and collectively became, first 
 possessors, and secondly, as possessors, imparters of the 
 divine truths to the Church and to the world. In them, 
 we believe, and in them at first alone, resided that 
 divinely communicated knowledge which should prove 
 sufficient, as knowledge, for the salvation of men. We 
 are not told in what way it was made known to their 
 minds, whether in words, or in vision, or in any other 
 objective way, or whether it was that the actual infusion 
 or presence of the Holy Spirit in their spirits lifted them 
 
 a St. John xvi. 13. 
 
U1.) Manner of the revelation to the Apostles. 65 
 
 subjectively, so to speak, to an elevation of remembrance 
 and understanding of the words which the Lord had 
 spoken to them, of sight, judgment, or of knowledge in 
 matters of sacred truth, greater and higher than could 
 have been attained by the natural powers of man. There 
 are passages of Holy Scripture which would seem to 
 suggest each of these methods. Perhaps the idea most 
 expressly suggested by the language of St. John is that 
 of guidance’, and by guidance I suppose we may un- 
 derstand, not the superseding of their own powers so 
 much as the enabling and directing them—the presence 
 of the Holy Spirit in the spirit of men, not only point- 
 ing the way, but also strengthening and enabling them 
 by divine help, so as to make their own spirits capable 
 of discerning the way of sacred truth. 
 
 It is not necessary to attribute to them any larger 
 measure of such knowledge, or any different kind of 
 it than might, mn God’s wisdom, suffice to effect the 
 purpose for which it was given. The nature and the 
 extent, and along with the extent the limit of their 
 divine knowledge, may well be understood from those 
 words of St. John, in which he tells us why some only 
 of the signs which Jesus did are recorded in his Gospel : 
 ‘Many other signs truly did Jesus in the presence of 
 His disciples, which are not written in this book: but 
 these are written, that ye might believe that Jesus is 
 the Christ, the Son of God; and that believing ye might 
 
 >’ Vide Note M. 
 E 
 
66 Manner of the revelation περι 
 
 have life through His Name°’.’ A like limit, fixed 
 in reference to a like object, we may, I suppose, under- 
 stand to have bounded the divinely-imparted knowledge 
 of the apostles. That which should suffice for the full 
 life of the Church, that which should furnish the full 
 matter of necessary faith, that which’ should be enough 
 when faithfully believed to bring all mankind to sal- 
 vation in Christ, they possessed, we cannot doubt, abun- 
 dantly ; and with it they had the duty, and with the 
 duty the power, of making it known by word of mouth 
 and by pen, while they lived and laboured personally 
 upon the earth, and of transmitting it afterwards by 
 adequate though not identical ways to the generations 
 that should come after them, even to the end of the 
 world. 
 
 It is also, I suppose, not improbable (according to the 
 analogy of the free and, if I may so call it, the arbitrary 
 effusion of the Spirit, who giveth to every man severally 
 as He will@) that there may have been diversities, pos- 
 sibly not insignificant ones, in the communication of the 
 great gift to the Twelve. He who ‘at sundry times and 
 in divers manners spake in time past unto the fathers 
 by the prophets®,’ may not improbably have given to 
 one of the Twelve a fuller participation of some one gift 
 and less of another, whilst another of the same company 
 may have had the latter gift in a higher degree, and the 
 former in a lower one. There may have been equality 
 
 ς δύ, John xx. 30, 31. at Core xit, ΤΠ © Heb. i. 1. 
 
III. | ᾿ς to the Aposiles. 67 
 
 in diversity, or there may possibly have been inequality. 
 Certainly, though we know nothing of all this, yet it 
 cannot be denied that the general analogy of divine gifts 
 as witnessed in the inspiration of ancient prophets, and 
 in the language and imagery of parables, would lead us 
 to expect that such was probably the case. 
 
 But even if the actual gift were supposed to be abso- 
 lutely equal, or identical to all the Twelve, we must not 
 forget that there certainly were diversities, and these in 
 all probability of no inconsiderable magnitude and con- 
 sequence in the men themselves—diversities of character, 
 of temper, of natural ability, strength and weakness, and 
 the like; and these, certainly not annulled by the pre- 
 sence of the divine gift, would of necessity have had the 
 effect of modifying the use and application, and so, prac- 
 tically, it may be said, the possession of it so far as 
 regards the communication of it to other men, even if 
 it were supposed to be in itself entirely identical to 
 them all. 
 
 Now when we put these things together—when, I 
 mean, we consider that the great gift of the Holy Spirit 
 was thus possessed by twelve men ; that it was possessed 
 by them with such limitations in respect of the object 
 for which it was given; that it was probably possessed 
 by them in different degrees of fulness, or at least with 
 diversities of detail; that it was certainly possessed in 
 combination with different natural powers and characters 
 by each; that it was possessed by men who not only 
 
 a 
 
68 Consequent necessity of [es one 
 
 could not read each others hearts, but also had their 
 own independent mind and thought blended more or less 
 undistinguishably with it,—when, I say, we consider all 
 these things, and endeavour to give them the weight 
 which they undoubtedly ought to carry, it seems plain 
 that they not only suggest the idea of the inter- 
 change of counsel, of comparison of mind and mutual 
 support and advice among the holders of the great 
 divided gift, but shew such mutual counsel to have been 
 essential to them in theory and indispensable in practice. 
 The conciliar action of the Church seems to follow as an 
 inevitable consequence from the fact of the twelvefold 
 division of the tongues of fire upon the heads of twelve 
 equal men at Pentecost. 
 
 And it is to be very particularly observed that the 
 apostles, though singly possessed of this great gift, did 
 uniformly act and speak with full acknowledgment of 
 such necessity. On the occasion of the first very serious 
 question, involving in a high degree both doctrine and 
 discipline, which arose in the infant Church—the ques- 
 tion whether it was to be held necessary that Gentile 
 converts should be cireumcised—that 1s to say, whether 
 every person, whether born a Jew or no, should pass 
 through Judaism as through an indispensable portal into 
 the Church—the apostles and elders assembled together 
 in council ‘for to consider of this matter‘? Now let us 
 reflect upon the signal significaney of this fact as gomg 
 
 f Acts xv. 6, 
 
111:]} mutual counsel and support. 69 
 
 far towards determining the original basis of the con- 
 stitution of the Church in respect of the possession of 
 divine truth and authority. Who are they who assemble 
 ‘to consider’ respecting this great and vital question, 
 this question which is eminently one in which both 
 sacred truth and divine authority of discipline are so 
 much engaged ?—the apostles and the elders. What 
 need, I ask, to assemble, if the voice of one apostle 
 sing¢ly—what need to call the elders into council, if the 
 was to be esteemed in such 
 sort the actual voice of the Holy Spirit, as that none 
 others could either confirm or gainsay it? ‘And when 
 
 voice of the Twelve jointly 
 
 there had been much disputing’ (debating, examining, 
 Inquiring, πολλῆς συζητήσεως yevouevns—which undoubt- 
 edly indicates the possibility, at least, of different views 
 and opinions, and that on the part not of apostles only, 
 but elders also), St. Peter rose,—not to allege his own 
 personal or Apostolic authority as final on the subject, 
 but to azgue, on common grounds which all could appre- 
 ciate, and to explain his own forwardness by speaking 
 on the ground of his having been selected by God to be 
 the one by whose mouth the word of the Gospel was 
 first preached to the Gentiles. And when, after the 
 narrative of the successful mission of St. Paul and 
 St. Barnabas, St. James, referring to the argument of 
 St. Peter, and confirming it by quotation from the 
 prophet Amos, had pronounced the conciliar decree, 
 they did not hesitate, in the name of the apostles and 
 
70 «Ἐχοηρί βοαῖ in the Council of Ferusalem, |LECT, 
 
 elders and brethren, to say that ‘it seemed good to the 
 Holy Ghost, and to us,’ not to lay upon the Gentile 
 converts the burden, with which some, even in the days 
 of apostolic inspiration, were desirous to load them δ, 
 Surely it ought to be never forgotten how in this the 
 greatest instance of all,—greatest because it was the 
 first, because the subject was one of fundamental con- 
 sequence, and because of the probable presence of 
 the whole Twelve in the council,—how, I say, per- 
 sonal privilege and class power within the body, even 
 of the apostles themselves, merge in the privilege and 
 power of the entire body. No one apostle claims, even 
 for a single moment, to be the single depositary of divine 
 truth, nor to be commissioned to know and teach it 
 independently of the fraternal and parallel gifts of the. 
 whole apostolic college. Nor does the whole apostolic 
 college consider and determine the question alone. Not 
 even so; but now that the divine gift which was once 
 in themselves alone, has by their agency been imparted 
 beyond themselves to many others, at once the counsel 
 of the others, according to their degree and position, 
 becomes requisite in order to give to decree or doctrine 
 the plenary authority of the Holy Ghost, who dwelleth 
 in the whole body. The decree of Jerusalem does not 
 issue from one apostle as from a monarch, nor from the 
 college of the apostles as from an oligarchy, but from 
 the apostles and elders and brethren, as from a great 
 & Acts xv. 28, 
 
11.1 Apostles authority in teaching and governing. 7% 
 
 constitutional body which must all speak, according to 
 its position and degree, before the full voice of the Holy 
 Spirit can be held to have spoken through its empowered 
 human organs with authority unquestionable. 
 
 Thus the divine knowledge of each apostle, and by 
 consequence his authority in teaching (for be it ob- 
 served that knowledge and authority in matters of this 
 kind are practically identical), is seen to have two 
 important and different characteristics. It is derived 
 directly from the gift of God: but though so derived, 
 it is not independent of the support, counsel, and 
 brotherly unanimity of the others, in their degree, in 
 whom any part of that great gift of God also resides. 
 It is authoritative, and sufficient in itself for unhesi- 
 tating and efficient teaching; but for plenary and uni- 
 versal power it demands the consentient agreement, not 
 of the other apostles only, but of the whole body of the 
 Church at large. So, from the first, a direct descent of 
 special gifts is seen to be compatible with a wide diffu- 
 sion of ultimate authority, and the first recipients of 
 divine light are not recipients of divine light only, but 
 representatives also of the body, in which, through 
 their own agency, the divine light has been diffused. 
 
 The narrative of the Acts of the Apostles, and the 
 indications of others of their acts contained in the 
 Epistles, seem to bear out this statement in both its 
 parts with perfect fulness. In the first nine chapters 
 of the book of Acts, the apostles are represented as 
 
72 Illustrated by the case of [LECT. 
 
 acting, singly or jointly as the case may be, but every- 
 where with full authority, unopposed and unquestioned, 
 in all that they do. St. Peter and St. John at the 
 Beautiful Gate of the Temple, and before the kinsmen 
 of the high priest; St. Peter in the matter of Ananias 
 and Sapphira; all the Twelve in the case of the or- 
 dination of the deacons; St. Peter and St. John in the 
 laying on of hands at Samaria; all the Twelve in the 
 acknowledgment of St. Paul when introduced by Bar- 
 nabas; St. Peter at Lydda and Joppa,—in all these 
 instances, as I say, the Twelve, singly or jointly as the 
 case might be, acted with authority unopposed and 
 unquestioned in the first years of the Church. 
 
 When however the great case of Cornelius the cen- 
 turion had occurred at Ceesarea, and St. Peter (strangely, : 
 as we might think, needing—even after the words of 
 the Lord in the tenth of St. John, and the twenty- 
 eighth of St. Matthew, and the enlightenment of the 
 day of Pentecost—the further instruction of a mira- 
 culous vision) had ventured, on the strength of the 
 visible effusion of the Holy Spirit, to baptize Cornelius 
 and his kinsmen and near friends, the great and novel 
 act stirred, as we read, the Church in Jerusalem greatly. 
 ‘The apostles and brethren that were in Judea heard 
 that the Gentiles had also received the word of God. 
 And when Peter was come up to Jerusalem, they that 
 were of the circumcision contended with himi.’ Is not 
 
 h St. John x.16 ; St. Matt. xxviii, 19 ; St. Mark xvi.15. 1 Acts xi. 1. 
 
τ} Cornelius αὐ Cesarea. 73 
 
 the mere fact of their contending with him—an apostle, 
 and the first of the apostles—full of significance ? Who 
 were the contenders ? Hardly, we can suppose, apostles ; 
 more probably some of the brethren; some perhaps of 
 the great company of the priests who had recently sub- 
 mitted to the faith. Any way, there were found those 
 who publicly withstood the leading apostle in the great- 
 est and most signal step yet taken im the history of the 
 Church. How then did St. Peter reply ? Did he allege 
 his own single inspired authority? Did he ask a 
 rescript from the other eleven, still apparently unscat- 
 tered, laying down the inspired law from the apostolic 
 college? Far from it. He rehearsed the whole matter 
 from the beginning. He laid before the apostles and 
 brethren the grounds of his conduct. He satisfied them 
 of its propriety by argument ; so that ‘ when they heard 
 these things they held their peace and glorified God, 
 saying, Then hath God also to the Gentiles granted 
 repentance unto life *,’ 
 
 I consider that these cases establish beyond question 
 the points which I am now urging: first, that in their 
 acts and in their oral teaching the apostles, separately 
 or jointly, acted and spoke with an authority which was 
 complete, ample, and unquestioned ; but secondly, that 
 for absolute and plenary power—for such power as 
 belongs to the undoubted utterances of the Holy Ghost 
 by the mouth of man—they needed the universal con- 
 
 © Acts x1.18, 
 
74 Their authority in writings. PEC 
 
 sent and agreement of all those in whom, according to 
 their various degrees, the Holy Spirit, the only source of 
 divine truth, resided. 
 
 The apostles however did not only teach orally, with 
 such powers as I have described, but some of them also 
 wrote books, and the body of their writings, together 
 with three books written by apostolic men, not apostles, 
 constitute a most important portion of the sacred teach- 
 ing which the inheriting Church possesses. How then 
 do the principles which have been hitherto laid down 
 bear upon these writings, and what aspect do they give 
 to the great controversies which have agitated the 
 Church of late years, respecting their divine character 
 and authority ? 
 
 Let us consider. 
 
 If an apostle, travelling alone, preached the word 
 of God orally in some heathen town, as in Corinth, 
 Philippi, or Ephesus, we have already seen that his 
 words were authoritative as coming from one of those 
 upon whom either the Holy Spirit had rested at Pente- 
 cost, or had been specially given since, for the teaching 
 and conversion of the world: yet that at the same time 
 they were not so finally authoritative as not to be con- 
 ceivably capable of error (witness the case of St. Peter 
 and St. Barnabas at Antioch) nor to be absolutely in- 
 dependent of the joint and confirming authority of the 
 other apostles and of the Church at large (witness, as 
 I have already quoted, the history of the Council of 
 
III. | L[hfallibility of writings. 75 
 
 Jerusalem, and the language of St. Paul in the Epistle 
 to the Galatians!). If then, after having left such a 
 town, the apostle should write a letter, whether of 
 doctrine, encouragement, or additional advice and coun- 
 sel to those whom his preaching had converted to Christ, 
 is there, in the nature of the case, any reason to suppose 
 that his written words differed in point of authority 
 from his spoken ones? or that any fallibility, so to 
 call it, attaches in any especial way to his writings 
 beyond what attached to everything that he did or 
 said ? 
 
 And here, brethren, bear with me while I venture 
 to protest against the use of the words ‘infallible’ and 
 ‘infallibility? in such an application altogether. It 
 seems to me to be mere confusion of thought to attribute 
 infallibility to books or statements, or propositions in 
 words of any kind. 1 understand what is meant when 
 I am told that a Gospel by St. John or an Epistle by 
 St. Paul is certainly true and authoritative, because the 
 apostles were infallible; but I can attach no meaning 
 at all to the words that the Gospel or Epistle are them- 
 selves infallible. They are true or not true, authoritative 
 or not authoritative. But ‘ infallibility’ seems to me to 
 be a word without meaning as applied to them. Infalli- 
 bility, in any intelligible sense, is surely a quality of per- 
 sons. Persons may be said to be infallible who are in such 
 sort possessed of the truth as to be incapable of being 
 
 1 Gal. ii, 2. 
 
76 Infalhibihty of writings. [LECT. 
 
 deceived themselves, or of deceiving others; so that 
 they may be consulted without possible risk of error 
 arising from them: but a book, an answer, a propo- 
 sition or statement in words, surely cannot in any in- 
 telligible sense be called infallible. It is, as I said, 
 true or untrue, authoritative or not authoritative. I 
 cannot see how it can be more. No doubt it may be 
 held to be true because written or spoken by a person 
 who is infallible, and so, by an impropriety of speech, 
 be said to be infallible itself; but if this be, as I sup- 
 pose it is, the only meaning with which the word is 
 applied to the books of Holy Scripture, the impropriety 
 is surely one which requires to be pointed out and to be 
 guarded against. We are, then, driven back upon the 
 ‘infallibility’ of the men themselves, and this is a point 
 respecting which we are not wholly devoid of grounds 
 for forming some judgement. 
 
 It may seem a slight thing to make this observation, 
 but I hardly think that it is really without importance. 
 For in truth this unfortunate word ‘infallible’ is in 
 these controversies apt to be so lightly and incorrectly 
 used, as to import a new and very perplexing element 
 of obscurity and difficulty into a subject already suffi- 
 ciently difficult in itself. Nor indeed do I see how 
 the cause of truth would suffer, on any side or in any 
 way, if we should be content to refrain from the use of 
 it altogether ™. 
 
 m Vide Note N. 
 
III. | Their authority in writings a 
 
 But to return. Is it, I ask, possible to assign to the 
 letters of an apostle, written as I have supposed, any 
 authority different in kind or greater in degree than 
 that which we assign to his spoken words? I confess 
 that I cannot imagine it to be possible. It 1s surely 
 conceivable, a priori, that written words of an apostle 
 may have been liable to the same extent of possible 
 perverseness and error to which his spoken words and 
 actions may have been liable. It is also conceivable that 
 an apostle might have communicated his written words 
 as well as his oral teaching to his brethren, lest at any 
 time he should write or have written in vain®. Do we 
 seem in any, even in the smallest degree, to depreciate 
 or lessen the value of the apostolic writings by such 
 sayings as these? Nay, brethren, I verily believe that 
 we establish and uphold it, and set it on a basis which 
 is quite unassailable by such attacks as it has recently 
 been exposed to: for we shew that while the authority 
 of these writings rests first upon the real apostolic 
 authority of the single apostle, commissioned, enlight- 
 ened, and empowered to teach, yet still a man, with his 
 own character and circumstances, and one of several 
 others as much commissioned, enlightened, and em- 
 powered as himself,—it rests secondly and ultimately 
 upon the recognizing confirmation and acceptance of 
 the whole Spirit-bearing body, whose seal finally sanc- 
 tions, and gives plenary confirmation and authority to 
 
 n Vide Note O. 
 
78 shewn by the hypothesis [LECT. 
 
 all that is therein written, recognizing it as the very 
 voice of the Holy Spirit, and therefore absolutely true 
 and absolutely authoritative. ‘The authority in the mat- 
 ter of teaching, like all other authority in the body of 
 Christ, is twofold in its source and in its kind: first 
 personal, then universal; first sufficient, then plenary ; 
 first unresisted, then irresistible. 
 
 If it were possible to imagine the discovery of an 
 original letter® by St. Paul or St. John or any other 
 of the Twelve, a discovery which should leave no doubt 
 whatever of its genuineness as being the real writing 
 of the apostle, it would of course come to Christian 
 people with all the weight that necessarily belongs to 
 the writing of one of the inspired apostles, one of the | 
 original pillars of the Church; and such weight we 
 should acknowledge a priori, before we had opened 
 a page of the book or read a line of its contents. 
 
 But I apprehend that we have St. Paul’s own authority 
 for saying that we—that is, the members of the Church 
 of Christ, both lay and clerical—must exercise a distinct 
 and undoubted judgment upon the book and its con- 
 tents when once we have opened it and read them. 
 ‘Though we, or an angel from heaven, should preach 
 any other gospel unto you than (or beyond) that which 
 we have preached unto you, let him be accursed. As 
 we said before, so say I now again, If any one preach 
 any other gospel unto you than that ye have received, 
 
 ο Vide Note P. 
 
III. | of a newly discovered Epistle. 79 
 
 let him be accursed». Observe the repetition, brethren, 
 —which is indeed not by any means a mere repetition, 
 but a fuller and completer statement, adding another 
 most important particular to what had been said before. 
 The apostle does not only say, ‘any other gospel than 
 that which we have preached. Had he stopped there, 
 he might have seemed to set the authority of Christian 
 teaching altogether and exclusively upon the personal 
 preaching of the apostles,—but he adds, ‘than that ye 
 have received. Surely it cannot be denied that he here 
 invokes the Christian judgment of the members of the 
 Church in general to pronounce upon the identity of 
 any teaching supposed to be new with that which the 
 apostles have authoritatively taught, and winch the 
 Church at large is conscious of having received. He 
 sets up the validity and authority of Christian teaching 
 upon two pillars which are not identical. It must, in 
 order to be accepted as true and authoritative, har- 
 monize with what the apostles have taught the Church, 
 and what the Church knows that she has received. In 
 other words, St. Paul must be understood, I apprehend, 
 to recognize in respect to the all-important subject of 
 Christian truth the very same two co-ordinate principles 
 which I have endeavoured to maintain—the Divine 
 descent of gifts determined to their special holders, and 
 the great supporting, upholding authority of the uni- 
 versal body, of which these specially endowed men are 
 P Gal. i. 8, 9. 
 
80 Twofold authority of Leer: 
 
 the representatives. Precisely the same inference is to 
 be drawn from the language of St. John in his First 
 General Epistle. ‘These things have I written unto 
 you,’ he says, ‘concerning them that seduce you. But 
 the anointing which ye have received of Him abideth 
 in you, and ye need not that any man teach you: 
 but as the same anointing teacheth you of all things, 
 and is truth, and is no lie, and even as it hath taught 
 you, ye shall abide in Him4.’ It can hardly be denied 
 that St. John here, in an epistle addressed to the whole 
 Church, attributes to all whom he addresses the pos- 
 session of divinely imparted truth, founded upon a 
 previous teaching, and now fully theirs by the anointing 
 of the Holy Spirit, in which possession of truth they 
 all, in the strength of that anointing, are to take care | 
 to abide. And all this, it will be observed, belongs to 
 the age in which the apostles were still living, and 
 teaching upon the earth. | 
 
 As to the actual writings of the apostles themselves, 
 therefore, it seems to me to be a clear case that their 
 authority, when carefully looked into, will be seen to 
 rest upon two separate and distinct grounds. First, 
 such as may be termed ὦ priori, if I may so de- 
 scribe them, inasmuch as they are the writings of 
 men specially and personally endued with the gift of 
 the Holy Ghost for the teaching of the world. And 
 this, in their case, might well be considered to be 
 
 4 1 δύ, John ii. 26, 27. 
 
III. | the Apostolic writings. 8I 
 
 sufficient even if it were alone; for it might be reason- 
 ably and very forcibly argued that, even if there were 
 a conceivable liability of error in the oral communi- 
 cations of men who, though assisted by the Holy Spinit, 
 were yet of like passions as ourselves, their written and 
 enduring words might well be expected to be kept free 
 from the possibility of incurring any such danger. But 
 it is not alone; for in strong and, as it seems to me, 
 incontrovertible confirmation of this @ priori ground 
 for accepting the apostolic writings as the utterances 
 of the Holy Spirit, we have the full and unquestioning 
 recognition of the fact by the whole Spinit- bearing 
 Church of their own and succeeding ages. If the 
 former or ὦ priori argument established almost beyond 
 the reach of question that whatever the apostles wrote 
 for the teaching of the Churches was reasonably to be 
 held to be Divine, the latter or @ posteriori argument 
 proves that these special writings are Divine as a matter 
 of fact, and that all that they contain is absolutely true, 
 and lacking in no point the full and entire authority 
 of the Holy Spirit, under whose ee and direction 
 they were written. 
 
 1 have hitherto spoken only of the actual writings 
 of the apostles themselves; but the view which I am 
 urging comes out with considerably greater force and 
 clearness when we turn to the three books of the New 
 Testament which were not written by apostles—the 
 Gospels of St. Mark and St. Luke, and the history of 
 
 G 
 
82 The authority of the writings ΠΕ π᾿ 
 
 the Acts. Whence do these books derive the authority 
 which the Church has always assigned to them? What 
 grounds have we for believing that they come to us 
 with the same Divine weight which we attribute to 
 the apostolic books? 
 
 We shall probably be told that St. Mark was the 
 disciple and interpreter of St. Peter, and St. Luke the 
 companion of St. Paul. And both these facts are 
 established upon good evidence, and possess no incon- 
 siderable significance in the argument. But are they 
 sufficient to carry the conclusion we require? I own 
 that I greatly dread the thinness of the logic which 
 would rest so important a doctrine upon such slender 
 grounds. If, even in the case of the apostles them- 
 selves, we have not rested the final weight of the 
 authority of their writings upon their own separate and 
 personal infallibility, how is it possible to strain the 
 same argument to prove the Divine authority of writers 
 —an authority that we believe to extend to every single 
 fact that they record, and every single word that they 
 have written—of whom we do not know with any 
 certainty whatever how much or how little they com- 
 municated with those apostles whose names are quoted 
 to supply authority to their narratives? No, surely; 
 while these facts, fairly proved, go far enough to 
 establish for these books a strong a priori claim to 
 reverence and respect, the real ground on which we 
 must ultimately base their Divine character, and there- 
 
111] of St. Mark and St. Luke. 83 
 
 fore their absolute authority, must be that they were 
 recognized as such by the early Church. In respect 
 of the really apostolic books the ὦ priori argument may 
 seem to be so strong, even at this distant date, as to 
 balance, if not to outweigh, the a posteriori recognition. 
 But in regard to these books the a priori argument is 
 comparatively so feeble as to throw out into especial 
 prominence and force the importance of the a posteriori 
 recognition or seal of the Church. This is the case 
 still more strongly in the case of the two books of 
 St. Luke than m that of St. Mark, not only because 
 there is more express evidence of tradition for con= 
 necting St. Peter—an actual companion of the Lord— 
 with the Gospel of St. Mark than St. Paul with the 
 writings of St. Luke, but also because St. Luke in 
 the preface to the Gospel seems to refer the authority 
 of his narrative altogether to a different source. What 
 that authority is, and how the preface to St. Luke’s 
 Gospel is to be interpreted, I will not detain you now 
 by examining’. Suffice it for the present to say that 
 the ordinary interpretation of it seems to me to be 
 very superficial and incorrect, and that, so far as I can 
 judge, it appears when duly examined rather to put 
 St. Luke into the position of one of the eyewitnesses 
 of the facts which he relates, than to disclaim that 
 position for him. 
 
 But however this may be—whether St. Luke’s autho- 
 
 r Vide Note Q. 
 G 2 
 
84 Gradual growth and recognition LECT; 
 
 rity be derived from the eyewitness of others, or, as I 
 rather believe him to signify, from his own, alike the 
 a priori grounds on which the two books which he has 
 contributed to the body of the New Testament are 
 esteemed divine and therefore incontrovertible, whatever 
 and however strong they once were, must be considered 
 to have almost wholly perished by lapse of time and the 
 consequent loss of information respecting them. Con- 
 sequently little, if anything, now remains to us on 
 which we can ground the strong and assured certainty 
 which we feel upon the point, except the uniform and 
 consentient testimony of the ancient Church, which in its 
 Spirit-bearmg multitude of all ranks and degrees, pro- 
 nounced it to be a true and authoritative record of the . 
 evangelical history, Divine, and one which might not be 
 in any respect questioned or gainsayed. 
 
 Considerations such as these which I have suggested , 
 appear to me, brethren, to be helpful as enabling us to 
 put the Scriptures of the New Testament into their 
 proper position of relation to the general knowledge and 
 teaching of the apostolic age, and so indirectly to supply 
 the true answers to a multitude of embarrassing ques- 
 tions and difficulties which otherwise appear to be ex- 
 tremely hard of solution. For these writings, no other- 
 wise than tlie oral teachings of the apostles, form an 
 integral part of that great inheritance of the Church, 
 which the Church from the early days has recognized, 
 acknowledged, and submitted to, as the divine and 
 
111. of the books of the New Testament. 85 
 
 authoritative teaching of the Holy Spirit. They had 
 their place in the first age, as confirming and supple- 
 menting the oral teaching, and I suppose that it is not 
 difficult to understand the feeling with which a man 
 might have expressed a preference for the oral over the 
 written teaching in words like those of Papias: ‘If ever 
 any one came who had kept company with the elders, I 
 used to ask him the words of the elders, what Andrew 
 or Peter said, or Philip, or Thomas, or James, or John, 
 or Matthew, or-any other of the Lord’s disciples. For I 
 did not think that the things written in books did me 
 so much good as those that came from the living and 
 abiding voice ’.? And it is not to be forgotten that the 
 living tradition of the first age must, in the nature of 
 things, have retained a very large number indeed of 
 memories — memories of words, acts, even of looks 
 and gestures of the Lord—of infinite interest to those 
 who heard them from the lips of living witnesses, the 
 total disappearance of which from the inherited treasure 
 of the Church gives no inconsiderable addition of weight 
 to the written record, which, after all that is lost, still, 
 by God’s merciful providence, contains enough to enable 
 us to believe that Jesus is the Christ, the Son of God, 
 and believing, to have life through His Name. 
 
 But by degrees, under the same wonderful super- 
 intending providence of God, these writings, of which 
 
 8 Papias ap. Euseb. Hist. Eccl. 111, 39. p. 222. Wide Routh’s Reliq. 
 Saerae, vol. i. p. 39. 
 
86 Advantages of that gradual © (LECT: 
 
 the greater part were, so to speak, occasional, and re- 
 ferring to the particular needs and circumstances of 
 particular Churches, began to shew themselves as a 
 connected body. One Gospel, whether with the con- 
 sciousness of the writer, or no, supplemented another. 
 Doctrines taught, or referred to, or omitted in one 
 Epistle, were found to have their confirmation, or expla- 
 nation, or completion, in another; until at last, and by 
 degrees, the Church came to recognize what neither the 
 inspired authors themselves, nor the Church which had 
 received them as Divine, had before known, that they 
 all formed parts of a Divine whole, and that while indi- 
 vidual writers, under the help and direction of the Holy 
 Spirit of God, had been compiling narratives or writing 
 letters according to the separate needs which they had | 
 themselves felt, the Holy Spirit of God had been un- 
 awares preparing a vast code of truth and doctrine which 
 should become the full and undeniable written law of the 
 Church to all future ages. 
 
 It might, as I just now said, be possible for individual 
 Christians to prefer the orally delivered recollections of 
 the apostles to written books. It was more than possible 
 for the Church in the days when these writings were 
 still incomplete, some of them still of uncertain autho- 
 rity, and some (by their being addressed to single 
 Churches, or even individual Christians) still not uni- 
 versally known, to rest more upon the still strong and 
 unquestioned tradition of oral teaching, than upon the 
 
III. | growth and recognition. 87 
 
 gradually accumulating and gathering strength of 
 written books; but as the Book of God by degrees 
 gained its completeness, and the Church recognized 
 in it not only the authority of its several portions, but 
 also the entireness and self-supplemented character of 
 the whole, the enduring nature of writings as distin- 
 guished from oral tradition necessarily and universally 
 gave to ‘Tne Boox’ the first place in point of authority, 
 as the source of the teaching of the later ages. Not but 
 that even then and always the words of the book were 
 to be explained, its doctrines gathered and interpreted, 
 and its omissions (for omissions there still were) supplied 
 by the strong and ever-descending stream of traditional 
 teaching, which formed, as it were, a mighty code of 
 the common law of the inheriting Church. 
 
 The very occasional character of the separate portions 
 of the book, and its varied authorship, gave it a new and 
 very peculiar value. or from its occasional character 
 the interior life of Churches, the temptations to which 
 the early converts were liable, the sins which they com- © 
 mitted, and a multitude of particulars relating to their 
 condition and its dangers, and the modes also in which 
 the apostles dealt with special cases, mingling authority 
 with persuasion, and tempering severity by gentleness, 
 came out with a clearness and force which could hardly 
 have been otherwise given ; and from the varied author- 
 ship of the books, all reflecting in the clearest way the 
 mental and moral peculiarities of their respective writers; 
 
88 The argument so completed (LECT. 
 
 we see how different schools, so to call them, of mind 
 and thought (as of St. Paul, St. Peter, and St. John), 
 under the shaping and governing influence of the Holy 
 Spirit of God, are all made capable of combining in one 
 harmonious record of faith and love. 
 
 In like manner the views which I have stated appear 
 to me to suggest indirectly the true answers to many 
 perplexing and embarrassing questions which otherwise 
 would seem to be very difficult to answer. For if it 
 be true that the Church in the first ages decided these 
 books to be Divine, partly on ὦ priori grounds, that is, 
 upon arguments founded on the sanctity, or means of 
 information, or proved possession of Divine help in the 
 writers, or the like, a considerable part of which have, in 
 the course of ages, necessarily perished; and partly on } 
 what I may call a posteriori grounds, that is to say, be- 
 cause they recognized in the books themselves the very 
 truth of the holy Gospel given to the Church, and there- 
 fore yielded entire and devout acceptance and submission 
 not to their general truth and divineness only, but to the 
 very words, yes and to the very order of the words, in 
 which that truth is conveyed ; and if they who thus put 
 the seal of such universal acceptance and submission, 
 constituted the entire body of the Church in their gene- 
 ration, in the several members of which according to 
 their various degrees and duties resided the fulness of 
 the Holy Spirit, the only source of all Divine knowledge, 
 —we seem not only to have full and adequate grounds 
 
III. | escapes many atfficulties. 89 
 
 for considering their authority established, but also to 
 escape the necessity of going into very many perplexing 
 questions which we could not avoid if the whole proof 
 of the divineness of the books lay upon us, and we had 
 in every generation to prove it anew with constantly 
 decreasing means of investigation and knowledge. 
 
 We do not need, for example, any theory of in- 
 spiration. It is quite beside the mark that we should 
 speculate as to the degree or manner or nature of the 
 influence which the Holy Spirit saw fit to exercise upon 
 the writers’ minds. The primitive Church neither con- 
 structed nor transmitted any theory of the kind. 
 
 We do not require any subtle analysis to enable us to 
 distinguish the Divine from the human elements, both 
 confessedly present in the composition. The primitive. 
 Church neither denied the fact, nor attempted to search 
 into it. 
 
 We do not care to ask or answer questions about 
 verbal inspiration. The primitive Church was content 
 to recognize the books as the utterance of the Holy 
 Spirit, to be absolutely submitted to and acknowledged 
 as Divine and true. 
 
 If questions like these were ever such as could be 
 reasonably enquired into, or possibly answered, they are 
 simply anachronisms now. ‘The case is necessarily and 
 very importantly altered in respect of the grounds of 
 our belief by mere lapse of time. If we have lost on the 
 one side much, very much indeed, of what I have called 
 
90 It was the special work of the [LECT. 
 
 the a priori grounds on which the authority of the books 
 was once rested, we have gained proportionally on the 
 other. We seem to stand on a ground that is higher, 
 and one which makes us independent of various ques- 
 tions like these which I have alluded to. It is sufficient 
 for us,—it must be sufficient for us,—that the books have 
 been pronounced by those who alone had the means, and 
 therefore the power and duty to pronounce upon them, 
 to be utterly true, authoritative, and Divine. They 
 have upon them the seal of God in the Church, and they 
 neither need nor can possibly have more. Not only is 
 the time altogether passed by when we could have 
 cross-examined evidence, or searched to the bottom the 
 validity of the arguments on which the books were thus 
 recognized, but also God did actually give to that age 
 the duty of doing all this, and the means of doing it ἢ 
 rightly, and He has withheld from us both the duty and 
 the means. It was their precise work to pronounce with 
 spiritual discrimination upon the writings which claimed 
 to be Divine. They have pronounced ;—some they have 
 declared apocryphal; some they have with one voice, 
 sometimes after longer or shorter delay, pronounced 
 canonical. The seal of God in the Church is upon them, 
 and they neither need nor can possibly have more. 
 Criticism may, no doubt, discover difficulties in them— 
 apparent discrepancies, apparent errors of this sort or 
 that. We can but reply, that we do not know. We have 
 not the knowledge necessary either to convict them of 
 
III. | first ages to judge of the books. ΟΙ 
 
 error or, at least in very many cases, to acquit them of 
 it; and let it be observed that when any man claims to 
 convict them of error, he is in fact claiming to possess 
 a complete knowledge of the whole case, which he cer- 
 tainly has not, and which he cannot possibly have. If 
 we had lived in those ages we should have known and 
 should have been able to explain or reconcile many 
 things which now seem difficulties to us, but now the 
 knowledge requisite for reconciling them has perished. 
 But this we know, that these books, their truth, autho- 
 rity, and divineness, are guaranteed to us by the Holy 
 Spirit in the body of Christ from the earliest times, and 
 that if that guarantee is capable of deceiving us, then 
 there is no point of Christian truth or Christian hope on 
 which we can rely. 
 
 I do not know, brethren, how far I have succeeded in 
 making my meaning clear. I have wished and intended 
 to exemplify in this the first and greatest instance of all 
 —the teaching and authority of the apostles themselves 
 —the general principle which I laid down in the earlier 
 Lectures, namely, that not even in these twelve holy 
 men themselves, highly exalted as they were above all 
 other sons of men, as privileged to become the very 
 channels by which it pleased God to communicate the 
 covenanted graces of the Holy Spirit to those who came 
 after them, did the sacred gifts reside in such sort as to 
 exclude from the real participation of ultimate power and 
 authority the whole of the Spirit-bearing body of Christ 
 
92 The argument of the Lectures ΓΕΒ, 
 
 in all its members, in their due proportion; so that, 
 whether they taught orally, or compiled narratives in 
 writing of what they had seen and heard, or addressed 
 letters to their converts, or whether they acted as fathers 
 and governors in Christ either of the particular Churches 
 which they planted, or of larger portions of the Church, 
 or of the Church at large, they did all with a general 
 acknowledgement, to be plainly gathered from their con- 
 duct and their language, that they were but the organic, 
 representative voice of te Spirit-bearing body, per- 
 sonally authorized and empowered by personal conse- 
 eration of the Holy Spirit Himself to teach and govern 
 all, in the name of all, and with the authority of all. 
 
 No one can be more conscious than I am, brethren, 
 of the extreme slightness and imperfection of the way in 
 which I have dealt with this subject. But you will, I 
 trust, readily understand that I have meant my words 
 to be suggestive only. I have wished to illustrate a 
 very large theme by bringing it under the scope of 
 a still larger principle, and for this purpose a slight and 
 imperfect sketch is not without some advantage. To my 
 own mind there appears to be some weight in the con- 
 siderations I have urged. They seem to connect them- 
 selves intelligibly, and I think not unsatisfactorily with 
 a great system of Church doctrine and authority; and 
 to offer some help towards setting various incidental 
 questions of no slight difficulty and importance upon a 
 clear and sound basis. 
 
ἨΠ] wntended as suggestive only. 93 
 
 Such as they are, I commend them, brethren, to your 
 eandid thought, earnestly hoping that nothing that I 
 have said may infringe in any degree on either of the 
 two great pillars of Christian truth and authority, the 
 Divine descent of apostolic authority on the one hand, or 
 the plenary possession of every sort of Divine power for 
 the restoration of mankind in the whole Spirit-bearing 
 body on the other. 
 
ee τ Ἐν, 
 
 THE ECCLESIASTICAL, OR POST-APOSTOLIC 
 TEACHING (OF THE CHURCH, 
 
 The church of the living God, the pillar and ground of the truth.— 
 1 Timothy iii. 15. 
 
 Wwe considered in the last Lecture the subject of the 
 teaching of the Church in the days of the apostles 
 themselves, and endeavoured to point out, however 
 briefly and imperfectly, that alike in oral and written 
 teaching, even the individual holders of the great gift 
 of the enlightening Spirit taught with a general ac- 
 knowledgment that not in themselves singly, nor even 
 in themselves conjointly, apart from the body, but in 
 the whole community of believers, which is the body 
 of Christ, dwelt that fulness of the Holy Spirit which 
 alone could give the plenary and final authority of 
 absolute and undeniable truth to Christian teaching. 
 It will be observed that herein is our first great 
 example of the general theory stated in an earlier 
 
Difficult to draw an exact line. 95 
 
 Lecture: I mean the distinction to be taken and con- 
 tinually observed between the ultimate possession of 
 spiritual power and authority, and the organic instru- 
 mentality provided to administer it. It will be observed 
 that while the ultimate possession is with the Church 
 at large, the representative organs of the Church derive 
 their personal authority to teach and their right to be 
 esteemed representatives of the Church in that regard, 
 not from any act of election or empowerment done by 
 the whole Church, but directly from the gift of God, 
 which first constituted the apostles themselves and then 
 those to whom they delivered the succession of the like 
 authority,’ the teachers of the teaching Church, the 
 tongue as of fire of the believing body, the legitimate 
 and divinely authorized and empowered proclaimers to 
 the Church and to the world of the mercies of God in 
 Christ, and of the restoration of mankind to His love, 
 and the hope of heaven. 
 
 I proceed, for the purpose of further illustrating this 
 same great principle, to consider the post-apostolical or 
 ecclesiastical teaching of the Church; and I would 
 observe in the first place how impossible it is to draw 
 a strong and definite line which shall divide exactly the 
 apostolical from the ecclesiastical teaching. It is very 
 worthy of particular remark how very early the ecclesi- 
 astical or corporate character and powers of the Church 
 begin to exhibit themselves, and how soon the personal 
 supremacy, so to call it, of apostles separately, and of 
 
96 Argument from the old age of St. Fohn. (LECT. 
 
 the apostolic body in general, is seen to give place and 
 merge itself in the orderly system which, by the over- 
 ruling providence of God, was destined to last on, and 
 to keep the Church together in its unity of faith and 
 discipline through all the subsequent ages. I have 
 already noticed the very remarkable absence of authori- 
 tative assertion on the part of the apostles (even though 
 it is probable that all the Twelve were present together) 
 at the Council of Jerusalem, and in the matter of the 
 baptism of Cornelius the centurion at Cesarea. Other 
 indications of the same kind are to be found in various 
 other parts of the early apostolic history as drawn from 
 the Acts and the Epistles. But, passing over these, I 
 would call particular attention as to a very striking and. 
 less obvious instance of the same thing, to the old age of 
 St. John the beloved apostle. It appears to me to be 
 very instructive indeed to observe the total, and I may 
 almost say the surprising absence of any such authori- 
 tative assertion on the part of St. John, left behind for 
 so many years, the sole survivor, as we believe, of the 
 Twelve, certainly the sole survivor in the Churches 
 adjacent to Europe. And this fact, which would have 
 been very instructive if he had been any one of the 
 least distinguished among the Twelve yet surviving all 
 the rest for many years, becomes greatly more so when 
 we remember how eminent he was among them all as 
 the beloved apostle, as the one who had lain on the 
 Lord’s breast at the last supper, as one of the sons 
 
ΙΝ Argument from the old age of St. Fohn. 97 
 
 of thunder, as one of the two who should indeed drink 
 of the Lord’s cup and be baptized with the Lord’s 
 baptism, and as the one who should in some sense tarry 
 till the Lord should come. If it be true that St. Peter 
 was in some sense the first in order of the apostles, yet 
 in many chief respects St. John stands out among the 
 Twelve in a position as great and as highly honoured 
 as any®. Nothing can be more beautiful, nor, in respect 
 of the point which we are now considering, more in- 
 structive, than the gentle, loving old age of St. John 
 during his last years at Ephesus. We might have 
 expected that the whole Christian world, west and east, 
 would have besieged him with questions of all sorts, 
 with difficulties of doctrine and practice, with new per- 
 plexities continually emerging with the increased spread 
 of the Church, and the complications arising from it, 
 and have looked to receive from the lips of the last 
 of the apostles—the only remaining one of those on 
 whose head the Holy Spirit had rested in visible form 
 on the great day of Pentecost—final and authoritative 
 decision of them all. But instead of anything of this 
 kind, the aged apostle is represented to us in the most 
 trustworthy legends of his later life, as passing his old 
 age in the utmost quietness of ‘calm decay and peace 
 divine,’ as teaching the young, reclaiming the fallen, 
 and with his dying words exhorting his children to 
 love one another. Nota word is heard of supremacy, 
 a Vide Note R. 
 H 
 
98 And from the silence of history [LECT. 
 
 nor of any lapse to the sole survivor of the Twelve of 
 any exclusive authority which might be conceived to 
 have devolved upon the last of those on whom the 
 tongues of Pentecost had rested. The Church in all 
 the world had by this time been based upon its true 
 and lasting foundations. Even Ephesus had its bishop, 
 whom he recognizes even while he delivers in the letter 
 of Christ contained in the Apocalypse the warning of 
 the Holy Ghost to him and to his Church. And so the 
 old man gently and simply passes away, his work 
 sweetly, gently, lovingly done; leaving behind him the 
 now firmly organized and established Church in well- 
 nigh all the known world, the body of Christ with all 
 its universal life and all its necessary organs, full of 
 the Holy Ghost, to remain till the end of time, suffi- 
 ciently furnished with all the graces and powers where- 
 with it is to operate throughout its whole history in 
 the regeneration and salvation of mankind. There 
 seems to me to be a very strong argument in the long 
 old age of St. John as the sole survivor of the Twelve, 
 in favour of the Church system both in its general 
 outline and in its details; and be it remembered how 
 definitely that outline and those details are given in 
 the letters of Ignatius and Polycarp, the latter of whom 
 may, not impossibly, have been the actual bishop of 
 the Church of Smyrna addressed in the Book of the 
 Revelation. 
 
 The apostles then had done their work. The space 
 
ΙΝ.] respecting the other Apostles. 99 
 
 of time which intervened between the death of the two 
 sons of Zebedee (how remarkably they drank the Lord’s 
 cup, and shared His baptism, and as it were sat on 
 His right hand and on His left in their deaths!) was 
 probably not less than fifty years. In this time they 
 had delivered the faith to the keeping of the Church ; 
 and they passed away one by one with what may well 
 seem a strange silence of authoritative tradition re- 
 specting their separate works and sufferings. Consider 
 how little we really know of the lives and labours of 
 those among them of whom we know most—even of 
 St. James the Greater, St. James the Less, and 
 St. Peter—while of the greater number of the rest we 
 really know nothing. And yet we cannot doubt that 
 each one of them passed through years of laborious 
 work, and of suffermgs very notorious in their own 
 time; so that. St. Paul could say that God had seemed 
 to set forth the apostles last, as it were appointed 
 unto death, for that they were made a spectacle unto 
 the world, and to angels, and to men, and that they 
 mostly ended their course by martyrdom. But in spite 
 of all that precious work—so precious that the wall of 
 the city of God, as seen in the vision of St. John¢, had 
 twelve foundations, and in them the names of the 
 twelve apostles of the Lamb—how deep is the silence 
 of history respecting it! It seems to me that the 
 inference to be drawn from that silence is very closely 
 b 1 Cor.-iv: 9% ¢ Rev. xxi. 14. 
 
 H 2 
 
100 And from the silence of history ΠΕΕΌΤῚ 
 
 akin to that which I have already drawn from the 
 gentle and long protracted old age of St. John, and 
 that both give great additional confirmation to what 
 has been said as to the way in which the apostolical 
 authority and powers, under the good providence of 
 God, merged themselves early and completely in the 
 ecclesiastical. 
 
 The apostles died, some sooner, some later; but the 
 Holy Spirit of Pentecost lived on in the Body to which 
 they, under God, had been the means of communicating 
 spiritual life. And in the continuing presence of the 
 Holy Spirit the faith lived on unchecked and unim- 
 paired, though the first great preachers of it were 
 gradually taken to their rest. ‘And that faith so 
 preached, to adopt the words of St. Ireneus, ‘ the 
 Church, though scattered in all the world, diligently 
 guards, as inhabiting one single house. Alike she 
 believes these things, as having one soul and the same 
 heart, and with harmonious voice preaches and teaches 
 them, and hands them down as having a single mouth. 
 For the languages of the world are various, but the 
 power of the tradition is one and the same, and neither 
 have the Churches in Germany believed otherwise, or 
 delivered otherwise, nor those in Spain, nor among the 
 Gauls, nor in the East, nor in Egypt, nor in Libya, nor 
 those that are planted in the middle of the world. But 
 as the sun, the creature of God, is one and the same in 
 all the world, so everywhere doth the preaching of the 
 
IV.] respecting the other Apostles. ΙΟΙ 
 
 truth shine and enlighten all men who desire to come to 
 the knowledge of the truth 4’ 
 
 Thus the Church had entered upon its inheritance. 
 The sacred revealed truth faithfully handed down from 
 the original sources, and maintained by the working of 
 the Divine Spirit of God in the hearts of succeeding 
 generations, was to be the inalienable possession of the 
 organized body of Christ upon the earth; not to be 
 added to, not to be changed, not to be diminished ; to 
 admit of no developments in doctrine altering or mul- 
 tiplying its essential characteristics, nor of any com- 
 promises of the original revelation to suit the fastidious 
 criticism or pseudo-liberality of other times; a definite 
 body of Divine dogmatic truth entrusted by God to the 
 Spirit-bearing body to be His appointed means in regard 
 to faith, for bringing mankind to salvation in Christ. 
 
 It was entrusted, I say, to the organized body; and 
 by that expression I mean that while the possession 
 of it, the ultimate and absolute possession of it, was 
 in the whole body—in the bishops and clergy, in 
 the faithful lay-people, in all without exception or exclu- 
 sion,— yet according to their various degrees —who 
 shared the Divine gift in which alone it had its being or 
 existence, yet that such widely and orderly diffused pos- 
 session was entirely compatible with the successive 
 empowerment by divinely descended ordination, of 
 special persons to be the organs of the body in the 
 
 4 ‘Vide Note S. 
 
102 The Church was now in full [LECT: 
 
 particular office of publicly uttering and declaring it. 
 In other words, the truth resided as a possession in 
 the universal body. The divinely authorized tongue for 
 its proclamation was the ordained clergy. 
 
 Not but that from the first it was the duty, as it was 
 also the practice, of others besides the ordained teachers 
 to spread the sacred truth which they, not less than the 
 ordained teachers themselves, believed and lived upon. 
 So they which were scattered abroad in the persecution 
 that followed upon the death of Stephen (and they are 
 expressly said to be ‘all’) went everywhere spreading 
 the good tidings of the Word. They surely could not 
 refrain from making’ known to others the Gospel which 
 their own souls had welcomed, nor was there, nor could 
 there ever be, any need to withhold it till some specially 
 commissioned preacher should arrive to give it author- 
 ized utterance. So Aquila and Priscilla took unto 
 them Apollos, who; himself unordained, spake and 
 taught diligently the things of the Lord, and expounded 
 unto him the way of God more perfectly. So we read 5 
 in ancient Church historians that Frumentius and 
 Addesius, two young men who had no external call or 
 commission to preach the Gospel, being carried captive 
 to India, converted the nation and settled several 
 Churches among them; and again, ‘that the Iberians 
 were first converted by a captive woman who made the 
 king and queen of the nation preachers of the Gospel 
 
 9 Vide Note T. 
 
IV.] possession of tts powers. 103 
 
 to their people.’ And so in all Christian ages have 
 pious lay-people, by private exhortation, by instruction 
 as parents, as friends, as teachers, and where the case 
 required, by more public methods, contributed to spread 
 and keep alive among others that of which they as well 
 as the clergy were in full possession; not by any means 
 usurping the special office of the ordained teachers, but 
 supplementing it in manifold ways which the actual 
 voice of the ordained teachers could not reach. So again 
 when learning became diffused, and the clergy were no 
 longer the sole possessors of it, lay-people, by published 
 books, by oral counsel and other such means, began to 
 take larger and more influential part in the great work 
 of keeping up and spreading the great inheritance of 
 Gospel truth which belonged no less to them than to 
 the clergy, whose commissioned and empowered duty of 
 teaching they desired not in any degree to invade by such 
 proceedings, but to assist and further it. The list of 
 laymen who, from Hermas and Justin Martyr to the 
 present generation, have written in support or illustra- 
 tion of Christian doctrine, is a very long and a very 
 noble one, far too long to introduce in this place. And 
 I will venture to say that these writers have furnished 
 a very precious support, and one that could be ill dis- 
 pensed with, to the cause of truth. The greater freeness 
 of mind which lay-people have brought to the subject, 
 even if it has occasionally been tinged with error, has 
 f Vide Note U. 
 
104 The necessary contributions of lay —[LECT. 
 
 enriched it. The greater intermixture of other know- 
 ledge, and the habits of mind engendered by other 
 pursuits, have supported and strengthened it. The 
 earnest adhesion of men who have not been bred to the 
 profession (so to call it) of teachers has been no incon- 
 siderable safeeuard against the danger, by no means an 
 unreal one, of confounding the priesthood with the 
 Church, the organs with the body, and coming to con- 
 sider the possession of the truth as the exclusive privi- 
 lege, and, as it were, the vested interest of its authorized 
 teachers. Indeed, I will venture to say broadly, that 
 there is no department of learning or knowledge in 
 which lay-people making real progress and advancement, 
 and publishing the result of their studies for the benefit: 
 of others, are not doing clear and manifest, though 
 indirect service to the truth of God. Whether they 
 pursue science with a clear, bold, unhesitating step, 
 extending the limits of human knowledge of the ways 
 and works of God, I hail their progress as a distinct and 
 unquestionable contribution to that store which brings 
 man nearer to an intelligent and lofty appreciation of 
 the greatness of Him who is to be read as undoubtedly, 
 though in a different page of His works, in nature 
 as in grace. Or if they dive into history and the an- 
 tiquities of the human race, equally and alike undoubt- 
 edly—at least so long as their progress is real and not 
 of guess—do they strengthen the foundations of that 
 religion whose roots lie so deep in history, and which is 
 
IV.] people in furthering the truth. 105 
 
 never so intelligently believed as by those who can 
 appreciate history, who know the value of ages, and can 
 estimate the gradual unfolding of the designs of God in 
 the long tale of the fate and fortunes of mankind upon 
 the earth. Or, if they pursue philosophy, mental or 
 political, or in any other real way reach farther and see 
 more truly the essential methods whereby the real good 
 and prosperity of mankind are increased—alike, I boldly 
 say, that there is no department of human knowledge in 
 which real progress—real, sound, true, and ascertained 
 progress—can be anything but a real help to divine 
 truth. It may be indirect, it may be distant. Those 
 who pursue it may possibly not know what is the ulti- 
 mate effect of what they do. They may perhaps not 
 intend, nor wish to further any such effect. Those who 
 more immediately study theological truth may possibly 
 dread their words, and feel disposed to discourage their 
 studies. But both alike are surely narrow and mistaken 
 in their supposed antagonism. The only possible an- 
 tagonism is when the one misinterprets or over-interprets 
 some of the outlying and unessential expressions of the 
 truth, and the other is in the state of guess. For God 
 is alike the Author of the natural and moral world, and 
 of the Gospel; and every true step by which the know- 
 ledge of any is advanced, is, in its ultimate consequence, 
 a step in the wider, deeper, and truer knowledge of all. 
 The laws of nature are but the uniformity of the doings 
 of the creating and governing God in His world of 
 
106 The ministry of teaching [LECT. 
 
 nature. The laws which govern the wellbeing and pros- 
 perity of men in their political and economical relations, 
 are but the principles which He has laid down for these 
 purposes, gradually ascertained by men, and purged 
 from the disturbing effects of selfishness and self-will. 
 The truths of theology, perfectly compatible and en- 
 tirely harmonious with these, are the supernatural helps 
 whereby the spirit of man is trained in its aspect to- 
 wards God, and its progress to the eternal kingdom. 
 Far be it from a theologian to imagine that true science 
 and true philosophy, pursued to the utmost limits of 
 human powers, can be other than a real help to religious 
 knowledge. Far be it from a Christian philosopher to 
 doubt that however far he may be enabled to extend the’ 
 borders of real knowledge in any department, there still 
 needs the sacred cultivation of the immortal spirit in 
 the revealed truths of God, in and by the Church, the 
 body of Christ, the faithful reliance on the atoning blood 
 of the Redeemer, and the cherished life of the Holy 
 Spirit of sanctification in the heart of regenerated man. 
 
 But while we grant—nay, not only grant, but main- 
 tain that the gift of divine truth is so given to the 
 Church in general, as that all, whether they be clerical 
 or lay, have their respective share in the possession of it, 
 so as to live upon it themselves, to illustrate and spread 
 it in their own sphere, and to be able to render to others 
 the reason of the faith that is in them, it is equally true 
 
 and undeniable that to the ordained ministry, and to 
 
IV.] entrusted to the ordained Clergy. 107 
 
 them alone, belongs the special duty of the public 
 preaching and teaching of it. From the very first days 
 it has been perfectly clear that God has given such a 
 ministry of teaching,—that the apostles, and bishops 
 after them, appointed such teachers by ordination given 
 with imposition of hands, and that teachers claiming to 
 teach without such mission and authority were not to be 
 listened to. ‘ How then shall they call on him in whom 
 they have not believed?’ asks St. Paul of the Romans, 
 ‘and how shall they believe in Him of whom they have 
 not heard? and how shall they hear without a preacher? 
 And how shall they preach, except they be sent? as it 
 is written, How beautiful are the feet of them that 
 preach the gospel of peace, and bring glad tidings of 
 good thingss.’? And his words addressed to Timothy, 
 Bishop of Ephesus, teach with the utmost plainness the 
 same lesson on the other side, when, speaking of future 
 evil days, he says that ‘the time will come when men 
 will not endure sound doctrine; but after their own 
 lusts shall they heap to themselves teachers, having 
 itching ears; and they shall turn away their ears from 
 the truth 4,’ . 
 
 By such imposition of hands the Apostle Paul ordained 
 elders in every Church’, and elders so ordained he bade 
 to take heed to all the flock over which the Holy Ghost 
 had made them overseers, to feed—no doubt with the 
 
 § Rom. x. 14, 15. h 2 Tim. iv. 3, 4. 
 i Acts iv. 28 ; xx. 28. 
 
108 Ministry intrusted to ordained Clergy. [LECT. 
 
 food of holy truth—the Church of God which He hath 
 purchased with His own blood. What St. Paul did he 
 directed Timothy to do likewise), to lay hands, not 
 suddenly, nor without adequate time of trial, on other 
 men for the ministry of the Gospel. And Titus in lke 
 manner he bade to ordain elders—presbyters, teaching 
 priests—in every city*. The point is too clear for 
 argument. The universal Church has always considered 
 the imposition of hands by the successors of the apostles 
 as essential to ordination, and ordination essential to 
 those who are to be the public and authorized teachers 
 of the Christian truth. 
 
 To the ordained clergy then belongs, especially and 
 peculiarly, by the divine descent of commission and’ 
 power, the special office of teaching and preaching that 
 sacred doctrine and truth of God of which the Church 
 of God at large is the strong and sure foundation and 
 pillar. It belongs to them, one by one, as separate 
 teachers, each bearing the person or character of the 
 Church in his own sphere; and it belongs to them 
 jointly, and under due authority, in matters of counsel 
 and mutual help. Representatives they are only and 
 - always, not lords, nor irresponsible authorities. Gra- 
 duated into a great system, patriarchs, metropolitans, 
 bishops, priests (and deacons, if they be thereto licensed 
 by episcopal authority)—they are the voice of the Church 
 for the public teaching of the truth of God. 
 
 ie 1 Tim. v. 22. k Titus i. 5. 
 
IV.] Mention of early counctls. 109 
 
 From this constitution flowed directly, as an inevit- 
 able consequence, the system of councils, which, rooting 
 itself as has been already observed, in the age of the 
 personal presence of the Twelve, became, when they 
 were taken away, the normal and constantly adopted 
 practice of the Church in the ages which followed. 
 
 The first post-apostolic synods of which we have any 
 express mention, are recorded by an anonymous author 
 quoted in the fifth book of the history of Eusebius, as 
 held about the years 160-170 against the heresy of 
 Montanus ; ‘ For the faithful in Asia,’ he says, ‘ having 
 come together often, and in many places in Asia, and 
 having examined the new doctrines, and having declared 
 them profane, and having disapproved of the heresy, so 
 at last they were driven out of the Church, and excluded 
 from communion.’ And Tertullian, in the same century, 
 testifies to the constant practice of holding councils ‘ per 
 Greecias’ from all the Churches, ‘by which both certain 
 deeper questions are handled for the general benefit, and 
 the representation of the whole Christian name is cele- 
 brated with great veneration !.’ Eusebius also tells us of 
 various synods of bishops held in the second century on 
 the subject of the time of holding Easter—in Palestine 
 under Theophilus of Czsarea and Narcissus of Jerusalem, 
 in Rome under Victor, in Pontus under Palmas, in Gaul 
 under [renzeus and others τὰ, 
 
 1 Vide Note V. m Σύνοδοι δὴ καὶ συγκροτήσεις ἐπισκόπων 
 ἐπὶ ταὐτὸν ἐγίνοντο. Eusebius, Hist. Eccl. ν. 23. 
 
110 Influence of the lay-people [πππ τὶ; 
 
 The third century is chiefly remarkable for the Council 
 of Carthage under Cyprian on the subject of re-baptizing 
 such as had received heretical baptism. In the early 
 years of the fourth century councils held in various parts 
 of the Christian world, at Eliberis, at Arles, at Ancyra, 
 αὖ Neo-Czsarea, at Laodicea are immediately followed 
 by the great ecumenical council of Nicza, by the fifth 
 canon of which regular synodical assemblies are ordered 
 to be held in every province twice a year. 
 
 Thus the corporate principle was recognized in all the 
 Church from the beginning,—that corporate principle 
 which, based upon the fact of a diffused life in all the 
 Church, is directly opposed to the idea of a fixed local 
 centre, or a single human head. According to this’ 
 principle the whole spiritual life that is in the Church 
 must, in its various degrees and methods, conspire and 
 unite before any decision upon controverted truth can be 
 held to be absolutely final and authoritative. The 
 principle is entirely compatible with the existence of 
 subordination and variety of position in the Church, and 
 with very great corresponding difference in the weight 
 and value of opinion in persons holding such various 
 positions ; but nevertheless it excludes none who partake 
 in the life from partaking also in the possession of the 
 powers which are the necessary incident and consequence 
 of that life. 
 
 But what place, it must be asked, had lay-people in 
 the councils, and so, in questions of doctrine and disci- 
 
IV.] im the early Church. ΠῚ 
 
 pline in the Church? Is it not quite plain and clear, 
 from the long history of such meetings in later days, 
 that the consultative voice as well as the preaching voice 
 of the Church remained with the bishops almost exclu- 
 sively, only occasional notice being given even of the 
 presence of presbyters, as in the first Council of Toledo, 
 of Eliberis, and a few others? And again, if the prin- 
 ciples which I have ventured to lay down in these 
 Lectures be really sound and true, is their voice in 
 consultation and counsel really to be silenced and pass 
 for nothing? Can it be, if the ultimate possession of 
 the truth be indeed the privilege of the entire body, that 
 so large a majority of the members of the entire body 
 should be devoid of all participation in pronouncing 
 what that truth is, or that the organs for declaring it 
 should be held to be also the sole authorities for deter- 
 mining it? 
 
 It is a question of very great importance in itself; 
 and in reference to modern times and occasions it is one 
 of the very highest consequence: and over and over 
 again, brethren, I must beg you to remember that I can 
 but touch these great questions in the slightest way, and 
 can only hope to suggest thoughts which really require 
 very much more extended investigation than I can give 
 to them. . 
 
 The reading of the text in Acts xv. 23" is so uncertain 
 on critical grounds that we cannot safely infer from the 
 
 n Vide Note W. 
 
112 Influence of the lay-people [RECT 
 
 mention of ‘the brethren’ in the letter of the Church 
 that lay-brethren took any part in the decision of the 
 Council of Jerusalem. True; but neither can we with 
 any certainty deny the fact of their having done so. 
 Indeed the presence of that reading at a time when 
 certainly the tendency of things in the Church had 
 begun to confine all government more and more exclu- 
 sively to the clergy, may seem to throw the balance of 
 critical weight rather in favour of these words. There 
 surely has been no time since the fifth century in which 
 we can imagine such a reading to have been voluntarily 
 introduced into the text. However, whether the words 
 ‘the brethren’ stand in the letter or no, the resolution 
 to send it was come to by ‘the apostles and elders with: 
 the whole Church,’ and it was sent after they had been 
 ‘assembled with one accord;’ ‘so as to show,’ says 
 Chrysostom, ‘that it is not done in a tyrannical way, 
 that all take part in the resolution, and that they wrote 
 the letter with careful consideration®.’ 
 
 The shght notices of councils in the second century by 
 no means tend to establish the absolute exclusion of lay- 
 people from them. According to the writer (perhaps 
 Apollinarius of Hierapolis) quoted by Eusebius, ‘the 
 faithful’ came together in Asia to condemn the heresy 
 of Montanus ; and Tertullian, speaking of frequent coun- 
 cils, uses the expression ‘repraesentatio totius nominis 
 Christiani,’ and neither the words of Eusebius or Ter- 
 
 ° Vide Note Χ, 
 
1ν.] in the early Church. 113 
 
 tullian distinctly exclude, to say the least of them, any 
 class of the members of the body of Christ. 
 
 The language of Tertullian too, in other places, re- 
 specting the inherent power of lay-people in their place 
 in the Church in other respects, strongly confirmatory 
 of the idea that he would not have regarded their voice 
 as altogether powerless in matters of Christian counsel 
 and joint decree ?. 
 
 From Tertullian we pass to Cyprian, who never passed 
 a day without reading the writings of Tertullian, ever 
 asking for them with the words ‘Give me my master 4.’ 
 No person who reads the Epistles of Cyprian can be 
 ignorant how constantly he recognizes the share of the 
 ‘plebs Christiana’ in the essential powers of the body of 
 the Church’. Take for example the following passages : 
 ‘For this thing is agreeable to the modesty, and disci- 
 pline, and life of us all, that the bishops assembling with 
 the clergy in the presence also of the standing (that 1s, 
 the not lapsed) laity, to whom also themselves respect 
 is to be paid for their faith and fear, we may be able to 
 settle everything by the sacredness of united counsel ?’— 
 ‘To that which our fellow-presbyters have written, I 
 have not been able to write back anything alone, since I 
 have resolved from the beginning of my episcopate to do 
 nothing of my own private opinion without your counsel 
 (the letter is addressed to the priests and deacons) and 
 
 P Vide Note Y. a §. Hieron. de Viris Illustribus, c. 53. 
 
 τ Vide Note Z. 
 I 
 
114 Influence of the lay-people [LECT. 
 
 without the consent of the lay-people.’ Nay, the clergy 
 of Rome, in writing back in reply to Cyprian, allege the 
 same thing: ‘In so important an affair, they say, ‘the 
 same thing approves itself to us which you have already 
 dealt with, namely that the peace of the Church (that is, 
 the restoration of the lapsed) must be deferred; and 
 that then a communication of counsels being made with 
 the bishops, priests, deacons, and standing lay-people, 
 the case of the lapsed be dealt with.” His practice in 
 council was correspondent with these views. The record 
 of the Council of Carthage begins thus: ‘ Very many 
 bishops having assembled at Carthage on the Kalends 
 of September from the province of Africa, Numidia, 
 Mauritania, with the priests and deacons, a very great 
 part of the lay-people being also present.’ In like 
 manner at the Council of Eliberis in the year 305, we 
 read: ‘When the holy and religious bishops had taken 
 their seats in the church of Eliberis .... and likewise 
 the elders’ (whose names are also given), ‘all sitting 
 down, while the deacons and all the people stood by, the 
 Bishop spoke.’ And in the first Council of Toledo in 
 the year 398: ‘The bishops assembling, the presbyters 
 sitting with them, the deacons standing by, and the others 
 who were present at the council being collected.’ 
 
 The presence of laity in councils is but rarely heard of 
 in later times; but we read of it in some of our own 
 Anglo-Saxon councils. In the Council of Pisa pro- 
 fessors and doctors of theology were admitted to vote, 
 
IV.] an the carly Church. ΤΙΣ 
 
 and in the great Council of Constance doctors and 
 canonists and others not in holy orders were admitted 
 to a full share in consultation against the strenuous 
 efforts of the Papal party, chiefly through the arguments 
 of John Gerson, Chancellor of the University of Paris, 
 and the Cardinal of Cambray ὅ. 
 
 If, bearing these things in mind, we endeavour to 
 estimate the degree of influence exercised in primitive 
 times by the laity on the counsels and decisions of the 
 Church, we shall, I think, perceive that it was by no 
 means small or insignificant. They had an unquestioned 
 voice in the selection of the bishops, and even, as there 
 is reason to suppose, of the presbyters; so that even 
 those who sat in council were the men whom they had 
 concurred in choosing. They were present, often if 
 not always, in the same sort of position as the ordained 
 deacons at the consultations and debates of councils. 
 Their acquiescence and approbation were implied in 
 their silent presence. No doubt the instance of St. Cy- 
 prian is the most striking one as applicable to my point 
 to be found in Christian antiquity, but his principle and 
 practice are distinctly acknowledged by the Roman 
 clergy, and by the occasional indications that appear 
 even through the deepening and gradually systematized 
 sacerdotalism of later times. 
 
 That such influence gradually diminished there can, 
 of course, be no doubt. It is a striking indication of 
 5. Latin Christianity, viii. 257; Fleury, vol. xxi. p. 226. 
 
 12 
 
116 Evils of its gradual decline. LECT, 
 
 the early diminution of it that there are two canons of 
 the Council of Laodicea expressly depriving ‘the mul- 
 titude’ of any voice in the election of bishops or priests, 
 plainly showing, as is observed by the Greek commen- 
 tator Zonaras, that they had possessed that privilege 
 before *, 
 
 Gradually the influence of the laity, as telling in any 
 direct and legitimate way upon the counsels of the 
 Church, diminished till it expired altogether. It is 
 melancholy to read the struggles for reformation, the 
 hopes, the good intentions of many, and the repeated 
 disappointments of the age before Luther, while good 
 men were doing their best to purify the Church from 
 the terrible evils which had become inveterate in it. 
 The history of the Councils of Constance and of Basle 
 is the history of good intentions, and often of bright 
 hopes, fighting up in vain against a system which was 
 too strong for them,—the sacerdotal system, the Roman 
 system, the system which at this day some who were 
 once our friends would fain press upon us, as they have 
 accepted it themselves, in its corrupt and terrible sim- 
 plicity,—a system that refused to be reformed from 
 within, and was only driven into intenser and completer 
 exclusiveness when reform took the shape of rebellion, 
 and western Europe, in its most thoughtful and intel- 
 ligent nations, incurred the ban of excommunication 
 from the patriarchate of Rome. I suppose that no candid 
 
 t Vide Note AA. u Vide Note BB. 
 
IV.] Evils of its gradual decline. rip a 
 
 reader of the history of the fifteenth century can doubt 
 that if the councils of Christendom had been constantly 
 conducted on the principles laid down in the Letters of 
 Cyprian, the Church might have been saved the me- 
 lancholy rent and separation of the next century ; and 
 I venture to think that the Erastianism which exists in 
 the Church of England, and the fettered condition of 
 the clergy under the control of a lay parliament, not 
 necessarily even Christian, is but a natural reaction from 
 the loss of a primitive principle, which would, if it had 
 been duly developed according to the necessities of the 
 Church and the greatly increased fitness of many of the 
 lay-people, by education, learning, piety, and practice of 
 life and business to partake in its consultations, and 
 with the deepened sense of responsibility which such 
 participation would naturally have produced, have con- 
 tributed to give an immense increase of strength and 
 freeness of union and power to all its movements, and 
 have placed it in a position much more in accordance 
 with its true spiritual constitution. 
 
 It is no doubt easy, if we assume as a first principle 
 that the practice of the Church in its middle centuries 
 is in these respects altogether right and apostolical, to 
 frame retrospectively a fair-sounding argument to ac- 
 count for the same practice not being found in the re- 
 cords of the earlier ages. But endeavouring to take the 
 other line, and trace synthetically the working of the 
 Church from the Acts of the Apostles onwards in respect 
 
118 No infallibility in the Priesthood. [LECT. 
 
 of its conciliar action, and its theory of the possession 
 of divine truth, I find myself entirely at a loss to dis- 
 cover the beginning of the doctrine that the truth was 
 in such sort delivered to the bishops, as that they alone 
 (or even along with the presbyters) have the absolute 
 and final right to consult or judge respecting it. I 
 cannot find the beginning in the records of the ancient 
 Church of that doctrine which in its extreme form 
 teaches that ‘the pastoral ministry’ as a body cannot 
 err, because the Holy Spirit, who is indissolubly united 
 to the mystical body, is eminently and above all united 
 to the hierarchy and body of its pastors,’ or that ‘the 
 episcopate wuited to its centre is, in all ages, divinely 
 sustained and divinely assisted to perpetuate and to 
 enunciate the original revelation.” That such indwelling 
 of the Holy Spirit in the body of Christ is the very 
 truth of God, I thankfully and from the bottom of my 
 heart acknowledge. That by a divine succession of 
 authority and empowerment the priesthood are made to 
 be the organs for imparting to the separate members 
 of the body the efficacy of those powers which, by the 
 presence of the Holy Spirit in the whole body, are those 
 of the whole body, I fully and entirely believe. That 
 the bishops are the chief governors of the Church; that 
 to them belongs the highest and principal authority ; 
 that for the sake of that honour and authority, and for 
 many reasons of convenience and necessity, bishops 
 * Vide Note CC. 
 
IV. ] Example of St. Cyprian. 119 
 
 should often meet alone, and their voice and judgment 
 suffice to rule in questions of such kinds, all this I grant 
 most freely and unhesitatingly ; but I cannot consent to 
 transfer absolutely to those who are rulers, because they 
 are divinely appointed representatives of the Church, 
 the possession, in such sort, of the truth, as that it 
 should not be possessed by the whole Spirit-bearing 
 body, capable in its various degrees of knowing, assent- 
 ing to (and if of assenting to, then conceivably of dif- 
 fering from) the conclusions of those to whom the 
 preaching voice, and the prerogative of place and priority 
 in consultation and judgment unquestionably belong. 
 And as for the episcopate being wuited to its centre, 
 that is, to the Pope of Rome, and as such holding these 
 exclusive powers of alone being possessed of the truth of 
 God, such teaching seems to me but as the ingenious 
 completion of an edifice of cards, built up by a thin 
 logic in defiance of the most certain facts of history, 
 and the most undoubted doctrine of the great writers of 
 the primitive Church. : 
 
 It is also no doubt right to represent, as is often 
 represented, the conduct of St. Cyprian as that of a man 
 raised by God in very stormy times to hold together, 
 by the grace, wisdom, and love which God gave him, 
 the conflicting elements in the Church. I ask no more. 
 For there is no real wisdom except it be in truth, and 
 other times are stormy, possibly not less stormy and 
 dangerous than were those of the African Church in the 
 
120 Example of St. Cyprian MEEBO T, 
 
 age of Cyprian. We do not doubt that that great saint 
 held a very high and eminent position, and that his 
 episcopal powers were very great, so that even if he had 
 acted alone, his acts would have been both wisely done, 
 and done with sufficient authority ; yet even then they 
 would have been subject to the silent review of brother 
 bishops and presbyters, and the silent approving ac- 
 quiescence of the whole body of believers. And it is 
 in the fact of that silent review, and of that silent ap- 
 proving’ acquiescence, that the ‘wisdom’ of the course 
 which he took is to be seen. He was so meek and wise 
 as to ascertain beforehand that he moved with the full 
 consent and approval of his clergy and people, and . 
 while no doubt a bishop so acting may win so far upon 
 the minds of men as that his own mind may be im- 
 pressed upon all, it is also not impossible that he himself 
 may receive suggestions, and derive not only much 
 additional weight from such consultation, but perhaps 
 a larger wisdom also than his own mind without that 
 aid might supply. 
 
 The present age, and the circumstances of the Church 
 of England, appear to me to make it of singular im- 
 portance, and at the same time to offer a singularly 
 favourable opportunity, to develope these principles anew 
 in practice. A colonial diocese of the Church of Eng- 
 land seems to afford a state of things rarely occurring 
 among us at least for many ages past, in which it is 
 not only possible to act out these principles in their 
 
IV.] applicable to Colonial Churches. 121 
 
 integrity, but also in which it is nearly impossible with- 
 out them to hope for any permanent or widely extended 
 effects upon colonial populations. Here at home, sur- 
 rounded as we are by a multitude of conditions, the 
 result of centuries of political and ecclesiastical action of 
 every various kind, hampered by difficulties too many 
 and too intricate to allow any considerable hope of 
 . setting things upon a primitive basis, a bishop, sup- 
 ported on the one hand by secular law, and interfered 
 with on the other much more than he is supported by 
 it, works, as it were, in chains, and must be content to 
 confine himself to such personal labours, excessive indeed 
 from the magnitude of dioceses, as the system which we 
 have inherited from former ages allows him. But there 
 is no reason why a colonial bishop, freed as he has been 
 by recent judicial decisions from the embarrassments of 
 his brethren at home, should not be as Cyprian, should 
 not speak as Cyprian, should not act as Cyprian. Surely 
 the noble language of the African martyr may well and 
 wisely be the language of such a man, sent to take the 
 oversight of a great colony, with few, or possibly no 
 other bishops near him, each supported by his body of 
 scattered clergy, and thrown back by his very isolation 
 and freedom upon first principles. ‘ From the very be- 
 ginning of my episcopate I resolved to do nothing with- 
 out the counsel of my presbyters and deacons, and 
 without the consent of my lay-people,... to whom also 
 themselves respect is to be paid for their faith and fear, 
 
122 The ultimate assent of the whole Church |LECT. 
 
 that we may be able to settle everything by the sacred- 
 ness of united counsels.” I will not venture to speak of 
 the details of such things, nor to do more than allude to 
 the success which has attended such efforts in one 1m- 
 portant colonial province ; but I will venture to affirm 
 that unless a colonial bishop so supports himself and his 
 clergy by the real, proportionate aid and consent of the 
 lay members of his flock—men often of very large in- 
 telligence and experience, of knowledge and _ practice 
 in life, and sometimes of sound and deep theological 
 reading’, any way baptized and Spirit-bearing members 
 of the Church, and, as such, partakers in their degree in 
 the single source of all spiritual power—he deprives 
 himself of one of the best hopes of lasting and wide. 
 influence, of free and powerful and united action, and 
 endangers the loss of a great amount of sympathy and 
 practical help which he cannot spare or supply other- 
 wise, and which may very possibly and very naturally 
 turn to opposition and dismemberment. For there is a 
 very strong and a very fatal reaction in these things. 
 But however completely any actual participation by 
 lay-people in consultations of council or synod has 
 disappeared in the later ages of the Church, it has 
 never been wholly forgotten that their subsequent 
 acquiescence and approval is requisite to give to the 
 decrees of councils their final and complete authority. 
 Take for example the language of Abp. Laud in the 
 x Vide Note DD. 
 
IV.] always held to be essential. 123 
 
 conference with Fisher the Jesuit’. He holds that 
 all the power that any council can have it derives 
 wholly from the catholic and universal body of the 
 Church, and of the clergy in the Church whose repre- 
 sentative it is. And, debating the question whether 
 the representing body hath all the power, strength, 
 and privilege that the represented hath, he concludes 
 that the representing body may err, while the repre- 
 sented may still, in virtue of those members who know 
 the truth, continue to hold it inviolate. In like manner, 
 urging that the whole Catholic Church militant pos- 
 sesses an absolute freedom from all liability of error in 
 the prime foundations of faith, he maintains that this 
 power is not communicable to any council which repre- 
 sents it. In support of these views he quotes the 
 Chancellor Gerson, who, at the Council of Constance, 
 urged over and over again that the power of the Church 
 resided in the universal Church, of which the decrees 
 of a general council, provided it represented it faith- 
 fully, formed its one and authorized expression ; so that 
 those things only are to be held necessary to be believed 
 for salvation which councils teach with the universal 
 consent of the entire Church given implicitly or ex- 
 plicitly, actually or by interpretation. He also quotes 
 Ockam, the ‘ Locke,’ as he has been well called, ‘ of the 
 middle ages, in his common sense philosophy and in 
 
 y Vide Note EE. 
 
[24 Universal consent alone final. δου 
 
 the singleminded worship of truth’, who, speaking of 
 the possibility of errors in a general council, says that 
 when they occurred they would be got rid of by means 
 of the multitude of wiser and better men not present 
 at the council, to whom also the multitude of simple 
 Christians would more readily attach themselves. To 
 this may be added the words of Cardinal Cambray at 
 Constance: ‘ Many earlier councils, considered general, 
 have, as we read, committed errors. For, according to 
 certain great doctors, a general council may err, not 
 only in fact, but also in law, and what is more, in the 
 faith. For this privilege of inability to err in the faith 
 belongs only to the universal Church.’ 
 
 And what again is this but the language of St. Basil? 
 ‘Where spiritual men,’ he says, ‘take the lead in coun- 
 cils, and the Lord’s people follow them in harmonious 
 accordance of mind, who will doubt that such counsel 
 has taken place by the communication of our Lord 
 Jesus Christ, who poured forth Huis blood for the 
 Churches??? | 
 
 But how widely different is all this from the com- 
 pleted Roman theory of which I just now quoted the 
 most recent expression ! 
 
 This majestic consent, this absolutely universal ad- 
 hesion, it is which gives to the three great creeds of 
 the universal Church, and to the decrees of the four 
 
 * Milman, Hist. of Lat. Christianity, viii. 157. 
 4 Vide Note FF, 
 
ΙΝ] Evils of lay counsel becoming indirect. 125 
 
 first great councils, their full, final, and irresistible 
 authority. The want of this universal consent weakens 
 in various degrees the decisions of smaller and less 
 weighty bodies—of divided national, provincial, or dio- 
 cesan synods. All these have their own respective and 
 proportionate weight, as part of a great system. As 
 in the case of subordinate courts of law, their judgments 
 are binding as far as regards the matters which come 
 under their cognizance, until appeal to a higher court 
 overrules their authority; so in the case of the lower 
 and lesser assemblies of the Church, the power is com- 
 plete and sufficient to rule the immediate cases on which 
 they pronounce, and within the sphere to which the 
 authority belongs, but all is subordinate to the higher 
 and more final authority of the universal Church. The 
 whole system of ordered and organized councils testifies 
 to the great and sacred principle that in the whole 
 Church, which is the body of Christ, in all its members 
 collectively, in the due proportion of their separate 
 parts and offices, dwells the ultimate authority which 
 Christ has left behind Him upon the earth for recog- 
 nising and conserving His truth, and administering it 
 to His people within the Church, and to the world 
 outside of it. 
 
 And I cannot but think that the causes which have 
 operated to exclude the lay-people from the direct 
 participation which, in their degree, they might seem 
 to have the right of claiming in the consultations of 
 
125 1055 of responsibility in the lay-people. [LECT. 
 
 the Church, have operated also in a most baneful way 
 to diminish their sense of responsibility in respect of 
 Church truth, and of Church work in these later ages, 
 and of their own position in regard to both. While 
 they have been ineffectual in excluding them from 
 indirect power—a power working with great and often 
 very injurious effect even in the most sacred things— 
 they have put them into a position which is at once 
 more or less antagonistic to the clergy, and which 
 has seemed to set them free from the responsibility 
 which is really and inalienably theirs. And this, if it 
 be so, is not only a heavy loss, but a terrible evil. It 
 is a loss of sympathy, of union, and of strength, greater 
 than can be measured. It has been productive of di- . 
 vision, opposition, even of hostility more than can be told. 
 Above all, it has led men to forget that though they 
 may not have been entrusted with the specially organic 
 offices of the body of Christ, yet they too in their 
 respective places, are members of that sacred body, and 
 that they are by that membership bound to contribute, 
 according to the grace given to them, to every action 
 of that holy corporate life through which their own 
 personal life in Christ has been received, and in which 
 it must be maintained. My present observations bear 
 particularly on the office of spreading and upholding 
 the truth. Who can venture to set a limit to the 
 powers of the lay-people if, studying the inherited 
 truth of God with honest and faithful hearts, they 
 
IV. ] Loss of responsibility in the lay-people. [5 
 
 helped in their place and degree, and not beyond it— 
 in parish, in diocese, in synod, in parliament, in respect 
 of education at home, in respect of spreading the Gospel 
 abroad—to uphold, to vindicate, and in their lives and 
 conversations to illustrate and offer a practical com- 
 mentary upon that sacred truth which as a possession 
 and asa trust is not less theirs than the preaching of 
 it belongs especially to the ordained clergy ? And none, 
 I suppose, can doubt that responsibility is in all cases 
 co-extensive with power, and that of every talent which 
 God has given, He will demand the exercise. 
 
LE Cie V:. 
 
 HOLY BAPTISM. 
 
 And Sesus came and spake unto them, saying, All power is given unto 
 Me in heaven and in earth. Go ye therefore, and teach all nations, 
 baptizing them in the name of the Father, and of the Son, and of the 
 Holy Ghost: teaching them to observe all things whatsoever I have 
 commanded you: and, lo, I am with you alway, even unto the end, 
 of the world.—St. Matthew xxviii. 18-20. 
 
 N obedience to this parting command of their holy 
 Lord and Saviour, the very first action of the Spirit- 
 bearing Church, and that begun within, we may believe, 
 little more than an hour after the actual descent of 
 the informing Spirit on the morning of the great Pente- 
 cost, was to baptize. Three thousand people were added 
 to the Church that day. 
 
 It was the first act in time, as it was the first in 
 importance. For baptism, the sacrament of the diffusion 
 or enlargement of the Church the body of Christ, is 
 the assured beginning of the Divine life in each several 
 man, the seal of the covenant of grace to his soul, the 
 
Instances of Baptism. 129 
 
 assurance that he is made to be a son of the covenanted 
 love of God, and an heir of the kingdom of heaven, 
 being made a member of the body of Christ, a branch 
 of the living Vine which is Christ, a spiritual stone 
 of the sacred temple of the Holy Ghost, wherein Christ 
 dwelleth. 
 
 However, I have not to speak so much, at least for 
 the present, of the nature of the sacred gift as it is 
 received by the soul of a grown man in his own explicit 
 faith, or by the soul of an infant in the implicit faith 
 of others, as of the methods by which, and the authority 
 under which this sacred gift is administered. 
 
 The New Testament gives us considerable information 
 on these points. 
 
 Assuming, as we may perhaps not unreasonably do, 
 that the apostles alone baptized on the day of Pentecost 
 itself, what was the case in the other instances of 
 baptism recorded in the Acts of the Apostles ? 
 
 The first cases mentioned are those of the men and 
 women of Samaria, of Simon Magus, and of the Ethio- 
 pian eunuch baptized by Philip the deacon, as recorded 
 in the eighth chapter®. It seems to me to be an 
 observable fact that in all these early and signal cases, 
 the administrator should have been a deacon ; for though 
 no doubt the deacons were from the first ‘ not ministers 
 of meats and drinks only, but servants of the Church 
 
 @ Acts vill. 12, 13, 38. 
 K 
 
130 The cases of Baptism [EECT. 
 
 of God,’ yet were they never regarded as sharers of 
 sacerdotal power or authority. 
 
 The next case 1s that of Saul the persecutor, struck 
 down near the gate of Damascus by the Divine light, 
 and voice of Christ, and baptized by ‘a certain disciple, 
 a devout man according to the law, having a good 
 report of all the Jews that dwelt there®.’ Was Ananias 
 a priest? none can tell. His name never occurs again 
 in history or Epistle. And yet he was personally 
 chosen for the high and singular honour of baptizing 
 the only apostle whose baptism is recorded in the sacred 
 history, the great Apostle of the Gentiles. It has been 
 well observed that there is a great significancy in the 
 obscurity of the person selected for this great duty. 
 For it shows how truly, I might say how jealously, the 
 Lord, though ordaining the use of outward means and 
 doing His own great work through human agents, yet 
 guards His ordinance against the danger of being 
 thought to owe anything whatever to the greatness or 
 holiness of the human agent by whom the visible office 
 which yet He makes indispensable, is discharged. 
 
 The next case is that of Cornelius and his friends at 
 Cesarea, where again I observe that St. Peter did not 
 
 Ὁ Δεῖ δὲ καὶ τοὺς διακόνους, ὄντας μυστηρίων ᾿Ιησοῦ Χριστοῦ κατὰ πάντα 
 τρόπον πᾶσιν ἀρέσκειν" οὐ γὰρ βρωμάτων καὶ ποτῶν εἰσὶν διακόνοι, ἀλλ᾽ 
 ἐκκλησίας Θεοῦ ὑπηρέται' δέον οὖν αὐτοὺς φυλάσσεσθαι τὰ ἐγκλήματα ὡς 
 πῦρ. S. Ignatius ad Trall. § 2, 
 
 ¢ Acts ix. 18, xxii. 16, 
 
v.] recorded in the New Testament. 131 
 
 baptize with his own hands, but commanded certain 
 others *—no doubt those brethren of the circumcision 
 from Joppa which believed—to be the actual adminis- 
 trators of the sacrament. 
 
 Of the various instances of baptism recorded more 
 or less incidentally in the narrative of St. Paul’s differ- 
 ent journeys, there 1s not much to say, except that the 
 Apostle’s language in the First Epistle to the Corinth- 
 ians& forms a suggestive commentary upon them, where 
 he thanks God that with his own hand he only bap- 
 tized Crispus and Gaius and the household of Stephanas 
 among all the converts at Corinth, lest any should say 
 that he had baptized in his own name, or in any way 
 allowed his own authority or influence to be supposed 
 _ to contribute to the gift which duly administered by 
 man, 1s wholly and entirely the gift of God. We may, 
 I suppose, conclude that the Apostle’s practice in other 
 Churches was like his conduct at Corinth, and for like 
 reasons. 
 
 Of the practice in the Church in the ages immediately 
 subsequent to that of the apostles, we may say in 
 general, that it was agreed that the supreme human 
 authority for administering holy baptism was that of 
 the bishop, the successor of the apostles, and that from 
 him priests first, and afterwards deacons, received com- 
 mission to baptize; yet that the commission of deacons 
 was not, in the first ages, either so universal or so 
 
 ἃ Acts x. 48. e 1 Cor. i. 14. 
 K 2 
 
135 The ministers of Baptism DeECT. 
 
 universally recognized either as that of priests, or as it 
 afterwards became f. 
 
 But though this was the undoubted practice, there 
 is sufficient evidence to show that the early Church 
 did not regard the power of baptizing in the bishop, 
 and by his commission, as a matter of necessary doc- 
 trine, but as one of ecclesiastical order and propriety, 
 according to the words of Tertullian: ‘The right of 
 giving baptism belongs to the chief priest, that is, the 
 bishop; then to the priests and deacons, yet not with- 
 out the authority of the bishop, on account of the honour 
 of the Church ; for when that is safe, peace is safe &.’ 
 
 That laymen were not authorized to baptize is quite 
 clear, for there are express prohibitions of such practice 
 to be found. But, on the other hand, besides that 
 express prohibitions are some evidence of a claim actual 
 or possible, it is also clear that the ground of such 
 prohibition lay not in the doctrine, but in the ecclesias- 
 tical discipline of the Church. This is plain from the 
 sequel of the just-quoted passage of Tertullian, ‘ for 
 otherwise,’ he says, ‘laymen also have the right of bap- 
 tizing. For what is equally received may equally be 
 given. likewise baptism, equally regarded as of God, 
 can be administered by all; but how much more is the 
 discipline of modesty incumbent on laymen, since these 
 things belong to their superiors, not to usurp the duty 
 
 f Bingham’s Scholastical History of Lay Baptism, Pt. i. ch.i. § 4, 5. 
 8. Vide Note GG. 
 
v.] 22 the early Church. 133 
 
 of the episcopal office reserved to bishops.’ Add to 
 this the decree of the Council of Eliberis, in the year 
 305, that ‘when persons are upon distant voyages, or 
 if a church is not near, any faithful man who has his 
 own baptism entire, and is not twice married, may 
 baptize a catechumen in extremity of sickness; so that, 
 if he survive, he bring him to the bishop, that by the 
 imposition of hands he may be completed.’ It was 
 the well-known subsequent usage of the Church to 
 admit, not indeed the propriety (except in extreme 
 necessity) but the validity of lay baptism. Thus the 
 point, which alone at the present moment I desire to 
 urge, becomes clear—namely, that while, as a matter 
 of ecclesiastical order and discipline, the authorized 
 administration of holy baptism proceeding from epis- 
 copal authority was delegated to priests, and by degrees 
 universally to deacons, it was yet acknowledged as 
 a matter of Christian doctrine that the Holy Spirit so 
 dwelt in all the members of the body of Christ, that 
 spiritual life could be imparted, however irregularly, 
 and (except in cases of extreme necessity) unjustifiably, 
 by means of any, and that baptism so given, needed only 
 the recognition and completion of the Church by means 
 of episcopal imposition of hands, in order to be in all 
 respects as regards the recipients, entire and perfect. 
 There is no need to say more upon this part of the 
 subject. It is plain that the usage of the Church 
 h Vide Note HH. 
 
134 Lay-baptism only in necessity. ΠΕ ἘΠ ΟὟ. 
 
 restricted the ordinary administration of baptism to 
 the ordained clergy, yet not so absolutely as to forbid 
 altogether its being administered by lay people in cases 
 of extreme necessity, nor, of course, to disallow of its 
 validity when so administered. 
 
 Passing over then the intermediate times as throwing 
 no special light in addition to that of the earlier days 
 upon the subject on which we are engaged, let me 
 invite you, brethren, to consider for a short time the 
 actual scene of the public baptism of an infant in the 
 Church of England, such as we are all happily familiar 
 with, in order to come to a just view, not mdeed of 
 the nature of the gift bestowed upon the child baptized, 
 but of the human action not without which we under- 
 stand that sacred gift to be given. 
 
 I will venture then to say that there meet at the 
 scene of such holy baptism, the two parents (to speak, 
 I trust, with no irreverent boldness) of the divine birth 
 of the Holy Ghost in the infant’s soul. 
 
 First, there is assuredly the sacred presence of God ;— 
 specifically of God the Son, of Him who was designated 
 and empowered by the Holy Ghost at Jordan to be the 
 Baptizer with the Holy Ghost, the Father of the new 
 birth of the soul. 
 
 But Christ the great High Priest, invisibly present 
 and doing His own divine spiritual work invisibly, acts 
 visibly through His visible representatives, and His 
 great representative upon earth is the priestly Church, — 
 
v.] lhe Father of the new birth. 135 
 
 and she, representing her Lord, performs the visible and 
 outward acts to which is attached, by the mercy of God, 
 the communication of the Divine Fatherhood. 
 
 And the priestly Church herself is, in the actual 
 scene which we have before us, represented by the duly 
 ordained priest or deacon, as the case may be, who has 
 been empowered by rightfully descended authority and 
 commission to be the personal administrator of the water 
 and the words, which by the Lord’s institution visibly 
 convey, as means and pledge, the death unto sin and 
 the new birth unto righteousness. 
 
 ‘The ordained clergyman therefore being the personal 
 representative in the present case of the Church, which 
 in point of priestliness is one with her Lord, is to be 
 regarded as the human channel, as far as man may 
 be said to be so, of the Divine Fatherhood of the new 
 birth. 
 
 Now at this pomt I desire to make a special obser- 
 vation. 
 
 We know from St. John’s Gospel! that the Baptist 
 at the time of the baptism of our Lord Jesus Christ 
 in Jordan, received, from the sight of the dove which 
 descended from heaven and lighted upon the head of 
 the Lord after He rose from the water, some very special 
 and particular information respecting Him. 
 
 What then was this information? It could not have 
 been information as to who the Lord was, as a matter 
 
 i St. John i. 33. 
 
136 What the Baptist learned from the Dove. [LECT. 
 
 of acquaintance and knowledge; for not only was 
 He his cousin in the flesh, but also we know from 
 St. Matthew’s Gospel that he had recognised Him when 
 he first saw Him coming to his baptism. 
 
 Nor does it seem to have been information respecting 
 His greatness and office; for the mother of the Baptist 
 had known this before He was born, and the Baptist 
 himself, confessing that he himself had need to be 
 baptized of the Lord, would fain have shrunk from 
 the seeming presumption of baptizing one so immea- 
 surably his superior. 
 
 “What then did the Baptist learn from the dove, which 
 he did not know already ? 
 
 Let me answer in the words of St. Augustine: ‘The 
 Holy Spirit saith not He is the Lord: He saith not. 
 He is Christ: He saith not He is God: He saith not 
 He is Jesus: He saith not, He is He which was born 
 of the Virgin Mary, later than thou, yet before thee: 
 He saith not this, for John knew this already. But 
 what then did he not know? That the Lord Himself 
 intended to keep and reserve to Himself, whether pre- 
 sent on the earth, or absent in heaven in His body, 
 and present in His majesty that so great power of 
 baptism :—that He purposed to reserve to Himself the 
 power of baptism, lest Paul should say “my baptism ” 
 or Peter should say “my baptism.” See then, observe 
 the expressions of the apostles. No apostle ever said 
 “my baptism.” ‘Though the Gospel was the same 
 
ν71 Christ sole Baptizer with the Holy Ghost. 137 
 
 Gospel of them all, yet you do find that they said 
 “my Gospel ;” but you never find that they said “my 
 baptism *,”?’ 
 
 This was then the information which the Baptist 
 received from the descent of the dove :—that his holy 
 Cousin, the Man marked from His mother’s womb as 
 the Son of the Highest, to whom the Lord God should 
 give the throne of His father David to reign over the 
 house of Jacob for ever, so that of His kingdom there 
 should be no end,—was to be the Baptizer in all the 
 world with the Holy Ghost, was to keep in His own 
 hands, however He might see fit to delegate to men 
 the ordinary ministration of the outward part of holy 
 baptism, the gift of the Holy Ghost thereby conveyed. 
 He and He only, by the special prerogative of the Holy 
 Spirit, should absolutely retain, as with a sacred jealousy, 
 the great inward gift as His own. He and He only 
 in all the world should baptize with the Holy Ghost. 
 
 Brethren, when I read the long controversy between 
 the African and Roman Churches on the subject of 
 schismatical baptism, issuing after much debate and 
 difference in the decrees of the Councils of Arles and 
 Nicza, and the establishment (gradual indeed, but at 
 last universal) of the doctrine that whensoever and by 
 whomsoever the water and the sacred baptismal words 
 are administered to a person before unbaptized, there 
 the gift of the new birth of the Spirit is in such sort 
 
 k Vide Note IT. 
 
138 Christ sole Baptizer with the Holy Ghost. [LECT. 
 
 given that the sacrament, though needing the recog- 
 nition and confirmation of the Church, may not on any 
 account be iterated as if the former administration had 
 been a nullity,—I feel very forcibly reminded of the 
 words of the holy Baptist, and the witness of the dove. 
 Christ alone baptizeth with the Holy Ghost; and jea- 
 lously, as it were, and absolutely, He retains this sacred 
 power to Himself, and gives the gift where He will. 
 No doubt for ordinary administration He entrusted it 
 to His Church when He bade His apostles go teach 
 and baptize all nations into the name of the Father, 
 and of the Son, and of the Holy Ghost. And no 
 doubt the apostles, for order and honour’s sake—to 
 adopt the expressions already quoted from Tertullian— 
 entrusted the administration of it to their ordained 
 successors, but the Lord’s prerogative is not limited, 
 nor the freeness of His divine gift bounded by the 
 orderly methods of His own institution: and while we 
 do not doubt but earnestly believe that whosoever is 
 by the orderly ministration of the clergy duly washed 
 with water in the name of the Father, and of the Son, 
 and of the Holy Ghost, is partaker of the divine and 
 inward birth which Christ giveth, we must hold our 
 peace, like the apostles and brethren in Judea on a not 
 dissimilar occasion!, and glorify God, saying then doth 
 Christ exercise His own prerogative beyond our ordinary 
 means, and attacheth His own sacred gift of the birth 
 1 Acts xi. 18. 
 
V.] The Church the mother of Christians. 139 
 
 of the Holy Ghost, even to ministrations which are not 
 ours. 
 
 But to return to the point from which I digressed. 
 There meet then at the ordinary scene of baptism, first, 
 the Father of the new birth, Christ, represented by the 
 priestly Church, herself represented on each separate 
 occasion by her own duly ordained and commissioned 
 minister ; and secondly, the bearing mother. And here 
 again the mother, the Church, appears by her repre- 
 sentatives, who are in this case the sponsors. 
 
 That which the mother brings is, first, faith. The 
 infant, incapable by age of coming in faith of his own, 
 comes in borrowed faith. But from whom is his faith 
 borrowed? Is it from his natural parents? Yes, no 
 doubt, in part, if they be good and faithful. But what 
 if they be evil and unfaithful? Is it then from his 
 sponsors? Yes, again, if they be good and faithful. 
 But no man can say for certain that they are so; and 
 God forbid that the spiritual life of the poor child should 
 be thought to be dependent on so frail and uncertain a 
 support as their faith! Nay, it is upon the faith of the 
 Church of Christ, whom the sponsors on the special 
 occasion and for the special purpose represent. Hear 
 again St. Augustine on this pomt™:; ‘ Little children 
 are presented to receive spiritual grace not so much by 
 those in whose hands they are carried, though it is done 
 by them also if they be themselves good and faithful, as 
 
 m Vide Note JJ. 
 
140 The Church brings faith. LECT) 
 
 by the whole society of good and faithful people. For 
 they are rightly understood to be presented by all those 
 who approve of their being presented, by whose holy 
 and undivided love they are assisted towards the par- 
 taking of the Holy Spirit. So the whole Church, the 
 mother, who is in all the saints, doeth this thing. The 
 whole Church beareth all, the whole Church beareth 
 each.’ Hear again the words of St. Bernard to the 
 same effect": ‘Let no man say to me that he hath not 
 faith to whom his mother lendeth hers, wrapping it up 
 for him in a sacrament till he become able to perceive it 
 unwrapped up and clear by his own proper understand- 
 ing and assent. What? Is the cloak so short that 
 it cannot cover them both? Great is the faith of the ~ 
 Church. [5 it less than that of the Canaanitish woman 
 which we certainly know to have been sufficient both for 
 her daughter and herself? For she heard the words, 
 “Ὁ woman, great is thy faith; be it unto thee even as 
 thou hast asked.” Is it less than the faith of those 
 who, letting down the paralytic through the tiles, ob- 
 tained for him at once health of the soul and of the 
 body? For you read that “when He saw their faith, 
 He said to the sick of the palsy, Be of good cheer, my 
 son, thy sins are forgiven thee ;” and again a little after, 
 “take up thy bed and walk.” He who believeth these 
 things will readily be persuaded that the Church is right 
 in presuming not only the safety of such infants as are 
 
 n Vide Note KK. 
 
ν] The First Book of Edward the Sixth. 141 
 
 baptized in her faith, but also the crown of martyrdom 
 for infants slain for Christ.’ 
 
 I would here call your attention, brethren, for a few 
 minutes to the introductory portion of the Office for the 
 Publick Baptism of Infants in the First Book of Edward 
 the Sixth, as throwing light upon the subject of which 
 I am speaking, and elucidating in some degree part of 
 our present Service. 
 
 You may remember that in that Office the godfathers 
 and godmothers, and the people with the children, are 
 ordered to be ready at the church door; and there the 
 introductory part of the Service is to be performed, that 
 is to say, down to that place where the officiating priest 
 desires the people faithfully and devoutly to give thanks 
 to God, and say the prayer which the Lord Himself 
 taught, and in declaration of their faith to recite the 
 articles contained in the Creed. Then when they have 
 said the Creed openly, the priest is directed to add also 
 the prayer (which we still retain, though its significaney 
 is now somewhat concealed), m which we thank God 
 that He has called us to the knowledge of His grace, 
 and faith in Him. | 
 
 Now all this portion of the Service belongs to what in 
 earlier times was the Office for the Admission of Cate- 
 chumens, which was used as much for infants as for 
 adults. 
 
 St. Augustine teaches uso—and we find the same doc- 
 
 ο Vide Note LL. 
 
142 The introductory part of the Office. [LECT. 
 
 trine in St. Cyril of Jerusalem—that it is when persons 
 are admitted catechumens that they are to be regarded 
 as conceived in the womb of the holy Church, their 
 spiritual mother. The cross marked upon their forehead, 
 the salt of the sacrifice put into their mouths, the dili- 
 gent teaching and catechizing,—all this, he tells us, 
 should be looked upon as the support of the child while 
 yet in his mother’s womb, and unborn. 
 
 When then the due time comes for the spiritual birth, 
 the catechumen being now, in his own faith if he is an 
 adult, or in that of the Church if he is an infant, suffi- 
 ciently fitted to receive it, he is brought by the sponso- 
 rial company to the church door,—and then, as I said, 
 and not till then, the priest, after various prayers and . 
 exhortations, having heard them jointly say the Lord’s 
 Prayer and the Creed, and thanking God for their 
 common faith so testified, takes the oldest child by the 
 hand, and leads him, the others following, to the font. 
 for the actual celebration of the sacrament. 
 
 It was a significant practice, which we find ordered in 
 Pope Gregory’s Sacramentary P, that such children as 
 were old enough to stand, should set their foot upon 
 their sponsor’s foot, to indicate that they came for the 
 present in the strength of borrowed faith, and rested 
 upon it. 
 
 Observe now how all this arrangement of baptism, a 
 little lost sight of in the construction of our present Ser- 
 
 P Vide Note MM. 
 
V.| The mother promises to breed up. 143 
 
 vice, throws light upon what I have said of the parent- 
 age of the new birth. The clergyman, representing the 
 fatherhood, meets the sponsorial company with the 
 children at the church door, and having ascertained 
 their purpose, before giving them admission instructs 
 them, and requires them to say openly the Lord’s 
 Prayer and the Creed. This done, he has ascertained 
 that they are duly qualified to act as representatives of 
 the Church the mother, and then he proceeds to the font 
 to begin the actual administration. It seems to me like 
 an instinct of a half-forgotten meaning that has led in 
 very recent times to the practice, now become very pre- 
 valent, of repeating this thanksgiving after the minister. 
 I know not whether it is a revived practice, but I can 
 find no trace of it. It seems to show that the people 
 have a kind of sense that it is not the godfathers and 
 godmothers only, but they too in whose presence the 
 child is baptized, and in them the whole Church of 
 Christ, in whose faith the child is admitted by the Lord 
 to receive the blessing which is exclusively His, the 
 baptism with the Holy Ghost. 
 
 2. But secondly the mother brings the promise of 
 breeding the children up in the faith and fear of God, so 
 as to enable them, by all the means which God has put 
 into her power, to lead the rest of their lives according 
 to that blessed beginning. She undertakes that nothing 
 shall be wanting to them of all the graces of which she is 
 the authorized and empowered channel, whereby they may 
 
144 The sponsors stand for the Church |LECT. 
 
 grow in the faith and obedience of Christ, and realize at 
 the last that immortal inheritance, of which the right 
 and title have in the sacrament of baptism been effec- 
 tually conveyed to them. It is true that she delegates 
 to three at least of her faithful people the express and 
 special duty of attending to this spiritual growth, and 
 taking all the requisite means for promoting it in the 
 ease of each single child. But she by no means dis- 
 charges herself of the obligation, which (for fear lest that 
 which is the duty of all should run the risk of being 
 neglected by not being specially assigned to any) she 
 puts into the hands of the sponsors. On the contrary, 
 in the exhortation which she addresses to them, she puts 
 into words her own obligation, and her own acknow- 
 ledgment of it, while she enjoins them to fulfilit. It is 
 commonly said that the sponsors stand for the child in 
 baptism. And it is very true. They lend him feet to 
 walk, and lips to utter, and an intelligent and faithful 
 heart to undertake what he is still too young to under- 
 take for himself. But it is not less true, though less 
 often said and remembered, that they stand for the 
 Church, and take upon themselves personally that which 
 the Church has already undertaken by bringing them to 
 baptism, and presenting them to God to receive the 
 spiritual blessing. 
 
 And here I would fain make one or two observations, 
 brethren, of the nature of corollaries from what I have 
 said :—first, that while ¢hree is the number of sponsors 
 
V.] which 1s not wholly discharged. 145 
 
 now fixed by the Church, that number is to be regarded 
 as a minimum. There is no reason whatever why there 
 should not be more than three. On the contrary, if 
 more will enter into the same solemn contract,—a con- 
 tract, be it observed, sacredly made with the Church as 
 well as with the infant, it cannot be otherwise than good 
 and well; provided always that the increase of the num- 
 ber do not operate to dilute the obligation, and so to 
 neutralize in any degree the very benefit which the in- 
 stitution of special sponsors was designed to produce. 
 And secondly, though the sponsors be of course per- 
 sonally charged with the undertaking of which I speak, 
 yet is the Church at large by no means wholly dis- 
 charged from the obligation of it. Therefore the supply 
 of Church schools, and the support of them, and in hke 
 manner the supply and support of churches, and of all 
 the outward means necessary for the maintenance and 
 erowth of the spiritual life given in Holy Baptism, 15 
 not to be regarded as a matter of Christian bounty or 
 benevolence on the part of Christian people at large, but 
 as a distinct obligation which may not be disowned,— 
 an obligation as binding in its nature upon them as the 
 breeding of children with food and raiment and all 
 things necessary to make them good citizens is obli- 
 _ gatory upon the natural parents. The spiritual mother 
 can no more discharge herself of all that is necessary for 
 the spiritual growth of him, whom, by bearing she has 
 undertaken to breed up for his Spiritual Father, than 
 L 
 
146 Heathen infants not to be baptized [LECT. 
 
 the natural parents can discharge themselves of the cor- 
 responding obligation in respect of the natural breeding 
 of their own naturally born child. I venture to think 
 that our appeals to our people for the means of building 
 and supporting churches and schools, and all other 
 things necessary for such spiritual growth on the part 
 of those whom we have baptized, would come with 
 greater weight, because with more perfect truth and 
 justice, if, instead of appealing only to compassionate 
 feeling and sympathy, we urged the det, the obligation, 
 the binding undertaking by which we, in common with 
 the whole Church, had bound ourselves in taking infants 
 to be baptized, and asking for them that seed of im- 
 mortal life which absolutely requires human tendence,. 
 constant, affectionate, and faithful, in order to keep it 
 alive, nay, to prevent its becoming rather an aggra- 
 vation of sin and evil, than a help towards God and 
 Heaven. 
 
 And this observation seems to suggest a further ques- 
 tion, how far it is proper in heathen countries to ad- 
 minister holy baptism to infants, as it were, broad-cast, 
 without some adequate undertaking on the part of the 
 Church, the universal mother, to breed the baptized 
 child n the faith and fear of God. Iam not speaking 
 merely of the absence of sponsors. They, even in a 
 Christian land, are sometimes dispensed with, as in the 
 case of serious and imminently dangerous sickness ; for 
 then the Church dispenses with her delegates under the 
 
V.] without the mother's undertaking. 147 
 
 pressure of circumstances, and is to be understood to 
 appear in person, until the circumstances of the case 
 admit, if the child recovers, of the due delegation being 
 completed. If the child dies, the faith of the Church 
 herself, without delegation, is that in which the due 
 maternal parentage of the child is sufficiently assured. 
 But in a heathen country the case is materially different. 
 There it is undoubtedly necessary that something equi- 
 valent to a distinct undertaking on the part of the 
 Church should accompany the due administration of the 
 sacrament. The children are themselves devoid of that 
 inchoate right to baptism which may be argued from 
 St. Paul’s words in the seventh chapter of the First 
 Epistle to the Corinthians respecting children of one 
 Christian parent. I confess that when I read of single 
 missionaries baptizing infants in such lands, without 
 adequate provision being made for the continuance of 
 the mission itself, or for the breeding up of the children 
 in the faith and fear of Christ, I feel considerable doubt 
 not only of the wisdom, but of the rightfulness also of 
 the proceeding. And herein is one special topic of com- 
 fort in the establishment of colonial and missionary 
 bishoprics. When a bishop is in charge, having assur- 
 ance of succession, and the Church in all its organiza- 
 tion is planted in any territory, then with his sanction 
 and authority the single missionary need have no doubt 
 or hesitation. He may baptize freely. But the bishop, 
 that is the Church, and that again is all the body of 
 L 2 
 
148 The whole Church engaged in Baptism [LECT. 
 
 Christian people, must surely understand that in giving 
 such sanction and authority they have undertaken the 
 full weight of the mother’s duty—that they are respon- 
 sible to God, the Father of the new birth, for all the 
 careful and tender breeding which the child needs—that 
 they have in fact undertaken, as a debt and obligation 
 which they cannot in conscience decline or repudiate, to 
 bring those children up to the estate of Christian men, 
 and to do all that is in their power to keep the seed 
 of spiritual life, so given, strong and growing in their 
 hearts. 
 
 Thus, brethren, it has been my object to show how 
 the whole Spirit-bearing Church, the body of Christ, is 
 engaged in the administration of the sacrament of Holy- 
 Baptism, and therein of the first and chief imparting, 
 through human means and channels, of the Divine and 
 spiritual life: represented, in so far forth as she is one 
 with Christ, the Father of the new birth, by the ordained 
 minister ; represented again, as she is the spiritual 
 mother of Christians in whose faith the children are 
 received, and to whose responsible parental care they are 
 entrusted, by the sponsorial company, three at least, who 
 bring them to the font, and there receive her own trust, 
 delegated to them. And this essential and necessary 
 presence of the Church fully exemplified in the ordinary 
 scene of one of our common parochial baptisms, is to be 
 understood in all the less perfect and more exceptional 
 cases of baptism which various accidental circumstances 
 
ν.] and proportionately responsible. 149 
 
 may cause to be less fully and accurately performed. 
 If the sponsors are absent, as in the case of private 
 baptism in extreme necessity, the Church is still vir- 
 tually present, and the deficiency is to be supplied as 
 soon as the opportunity occurs for supplying it. If the 
 Church herself is absent, as in the case in which the 
 matter and the words of baptism have been used by one 
 who is not of her body, though the fatherhood may not 
 be doubted, yet till the mother’s recognition, and with 
 her recognition her assumption of the responsibility 
 which it involves, we may not believe that the entire 
 work, as God has instituted it, has been fully done, or 
 that the new birth, in all its blessed completeness, has 
 really been given. 
 
 None, I trust, will so far misunderstand my meaning 
 as to suppose that in arguing that the work of Holy 
 Baptism is the work of the whole Church, I intend in 
 the slightest degree to lose sight of the different offices 
 of different men in the Church, or to encourage the 
 smallest usurpation by any upon the peculiar duties and 
 privileges of others. Nothing can be farther from my 
 thought or meaning. But I have wished to show in 
 this instance, as I hope to do in others also, that the real 
 work is the work not of separate officials, but of the 
 entire body; that, while each retains his own place, and 
 exerts himself to the utmost of his Christian powers in 
 his own sphere without intruding upon the sphere of 
 others, the whole strength and spiritual vigour of the 
 
150 The new birth a reality. (RECT: 
 
 whole body tells upon every separate act of spiritual 
 power and office that is duly exercised. And I trust 
 that it will be perceived that as the whole strength and 
 spiritual vigour of the whole spirit-bearing body is ne- 
 cessary in order to give the full Divine efficacy to every 
 such act, so the responsibility les, similarly, although 
 not equally in degree, upon every member of that body. 
 The responsibility is not less wide than the power; and 
 if the power is, as I believe it to be, the power of all, 
 the responsibility also undoubtedly 1s the responsibility 
 of all. 
 
 I will not attempt to speculate in any degree upon 
 the nature of the change which takes place in the soul 
 of man in baptism. Suffice it for the present to say the 
 whole language of Holy Scripture respecting it repre- 
 sents it as one different, not in degree only, but in kind, 
 from the various occasional aids and helps of the Holy 
 Spirit, given to other men at other times, and given to 
 the same man preparatory to baptism itself. Whatever 
 may be the real meaning of being born of water and of 
 the Holy Spirit, the expression must mean something 
 not less definite, nor less real, and infinitely more im- 
 portant than the natural birth to natural life. Yet, as 
 actual realities, they are parallel one to the other. The 
 one, to adopt the words of St. Augustine‘, is of the earth, 
 the other is of heaven; the one is of the flesh, the other 
 is of the spirit; the one is of mortality, the other of 
 
 a Vide Note NN. 
 
V.] Tt ts the beginning of a real life. [51 
 
 eternity; the one is of man and woman, the other is of 
 God and the Church. And as the earth is to the heaven, 
 as the flesh is to the blessed Spirit, as mortality 1s to 
 eternity, and as the union of man and woman is to the 
 mystical union that is betwixt Christ and His Church, 
 so is the natural birth compared with the heavenly birth 
 which is wrought of God in the sacrament of Holy Bap- 
 tism. The natural birth makes us children of Adam, 
 earthy, as of the earth. The spiritual birth makes us to 
 bear the likeness of another Father, which is the Lord 
 from heaven. Fach is alike real, each can alike be given 
 once, and only once. ‘As the birth of the womb cannot 
 be repeated, says the same St. Augustine, ‘so cannot 
 baptism.’ Once born, we are alive, or dead. Once re- 
 born, we are saved in Christ, or we are lost for ever. 
 The spark may be feeble, may be latent, may give 
 neither light that man can see nor warmth that he can 
 feel. But so long as it is not totally and absolutely 
 extinct—and it is not mere ignorance that extinguishes 
 it, but deliberate, wilful, and continual impenitence in 
 sin—so long the breath of the Holy Spirit may relume 
 that which the Holy Spirit first gave, which is indeed 
 the Holy Spirit Himself in the newly born soul. 
 
 Given then, according to the now wellnigh universal 
 practice of the Church, in early infancy, the new birth 
 conferred in Holy Baptism is the first spark and germ 
 of Divine life, of everlasting union with Christ, of life in 
 the Holy Spirit, of reconcilement with God, of assured 
 
τὸν The Church breeds up her infants [LECT. 
 
 immortality in bliss both of body and soul. But it is 
 the beginning only. It is the principle, the seed, the 
 spark, Sufficient no doubt for the salvation of the 
 infant, if as an infant he dies with his soul unstained by 
 the further commission of actual sins of his own. But 
 the same measure of regeneration or sanctification which 
 sufficeth children or infants dying before they come to 
 the use of reason, will no more suffice such as attain to 
 years of discretion, as Dr. Thomas Jackson well says’, 
 than their childish apparel or clothes will continue to 
 suffice them when they grow to be men. 
 
 And the Chureh of Christ which obediently and faith- 
 fully took her part along with her Lord in the regenera- 
 tion or new birth of her infants, charges herself with . 
 their breeding up in the days when the gradually open- 
 ing mind, imperceptibly in its beginnings, doth also 
 gradually open the avenues of sin, and disclosing the 
 needs of the naturally corrupted soul, requires the daily 
 strengthening of that sacred principle of hfe which is 
 now by the gift of God divinely bound up with it. 
 
 The Christian mother when she teaches her baptized 
 infant to lisp his first words of prayer at her knee, and 
 fills his early thoughts with the holy food of good 
 hymns, and, so far and so soon as he is capable of 
 receiving them, the sacred words of Christ, is not only 
 following the tender instinct of maternal love made more 
 tender by her own earnest faith, but is also doing in 
 
 © Vide Note OO. 
 
Vv.) jirst by the agency of the natural parents. 153 
 
 her place the work that belongs especially and personally 
 to her as one of the members of the body of Christ. 
 The child she teaches is much more to her than the child 
 of her own sanctified love and the offspring of her own 
 womb. He is an heir of heaven lent by God to her 
 Christian love. He is a greater than Moses given by 
 the King of kings to his own natural mother to nurse 
 for Him, and to breed him up with the earliest measures 
 of Christian love and habit for His sake. 
 
 The Christian father, when, as his child grows older, 
 the growing powers of mind, and the increasing strength 
 and range of temptation require stronger discipline and 
 maturer food—what again is his place, but that of one 
 entrusted by God and the Church of God with the 
 further training of a growing member of the body of 
 Christ, who, for his Lord’s sake who has bought him, 
 and whose he is, must be bent to love the ways of holli- 
 ness and devotion in which he is to walk when he is 
 grown? The lesson of obedience, the lesson of dili- 
 gence, the lesson of love, the lesson of ordered temper, 
 the lesson of modesty, the lesson of unselfishness—all 
 these, the natural lessons of sweet youth, are put into 
 the parents’ hands to teach—lessons of the Church, and 
 lessons of God—in the early days of home, when God 
 and the Church have given back their regenerated little 
 one to those whose natural love, heightened and sancti- 
 fied by their own participation in the graces of the Holy 
 Spirit of God, supplies the true method, and the most 
 
154 by means of the sponsors, and others. (LECT. 
 
 effective channel by which the infant life may begin to 
 be matured towards the more robust strength of Chris- 
 tian youth. 
 
 And if any part of the parental office be delegated 
 to other teachers, to tutors or schoolmasters, still the 
 essential view of their position is that they are ministers 
 in their place and office of the Church of God, taking 
 their due part in that which she has undertaken to do 
 by all the best means in her power. 
 
 And so, gradually, not forgetting the special office of 
 the sponsors to take care that their godchild be taught, 
 so soon as he is able to learn, the articles of the Christian 
 Faith, the great formula of Christian prayer, and the 
 summary of Christian morals, the Creed, the Lord’s — 
 Prayer and the Ten Commandments, he is to be trained 
 up in preparation for that day when by the wise care of 
 the Church, modifying in some degree her ancient prac- 
 tice in order to meet the wellnigh universal prevalence 
 of infant baptism, he is old enough to come in his own 
 intelligent faith, with his own earnest prayer, and with 
 his own firm and resolved promise of obedience to receive 
 the seal of the gift of the Holy Ghost in apostolic con- 
 firmation. 
 
 And then, once more, by means of her sacredly em- 
 powered organs, the Church completes, in a manner 
 fitting their maturer age, the work in which she took 
 her sacred part in their first unconscious childhood. Not 
 indeed as though that work were imperfectly done, or 
 
v.] Apostolic Confirmation. 155 
 
 only half done at the first. For we do not doubt that 
 the gift, the great gift, the spark, the true germ of the 
 life of the Spirit, was effectually imparted at the font, 
 and that it has grown continually under the gentle in- 
 fluences which suited infancy in the carefully bred child 
 since that time. All that was the milk of the babes, 
 learning to know’ the Father, which is the special 
 learning, according to the beloved apostle, of the 
 children. But we know that in the first days of the 
 Church it was held requisite for those who were bap- 
 tized that they should receive the sacred seal from the 
 apostles’ hands as the baptized men of Samaria received 
 it from those of Peter and John. 
 
 No doubt our confirmation so far differs from that of 
 the apostolic age that we do not look for the extraor- 
 dinary gifts which the confirmed of that time enjoyed. 
 But neither do we believe that the imparting of these 
 extraordinary gifts constituted the sole, or the most 
 important part of the blessmg which the imposition of 
 apostolic hands conveyed to the baptized in the first 
 days. That, we doubt not, was as temporary as the 
 extraordinary gifts themselves were temporary ; nor 
 would such temporary blessing have been sufficient to 
 account for the position assigned to laying on of hands 
 in the Epistle to the Hebrewst, as one of the doctrines 
 of the ‘foundation’ of Christian teaching. But when 
 this, in the Providence of God was withdrawn, there 
 
 5.1 St. John ii. 13. t Heb. vi. 2. 
 
156 Blessings to be expected ECT: 
 
 remained still the rich effusion of the blessed ordinary 
 gifts, now greatly needed by the young man who is to 
 be strong in the Lord to overcome" the wicked one,— 
 those blessed sevenfold gifts*, the Spirit of Divine 
 wisdom and understanding, the Spirit of mutual counsel 
 and communicated strength, the Spirit of the mward 
 knowledge of God and true godliness,—and in them and 
 above them all, the Spirit of God’s most holy fear, 
 keeping wisdom and understanding, keeping counsel 
 and strength, keeping knowledge itself and true 
 godliness, holy, humble, self-distrusting, and reverent 
 in the sight and in the presence of the most holy 
 Lord God. ‘None expects now, says St. Augustine y, 
 ‘that they on whom the hands are laid for the receiving . 
 of the Holy Ghost, should at once begin to speak with 
 tongues. But invisibly and secretly we understand that 
 the love of God is breathed into their hearts through 
 the bond of peace, so that they may be able to say, the 
 love of God is poured forth in our hearts through the 
 Holy Ghost that is given to us.’ 
 
 No doubt, brethren, none expects in these later days 
 the visible effects of the gift of the Holy Spirit in 
 apostolic confirmation; but do I pass the bounds of 
 reasonable exposition in venturing to suggest that as 
 the special extraordinary gifts of the first age have 
 
 u 1 St. John ii. 13, 14. 
 x Tsaiah xi. 2. Cf. the Collect in the Confirmation Service. 
 y Vide Note PP. 
 
ν.] an Apostolic Confirmation. 157 
 
 their corresponding ordinary graces still ;—as the super- 
 natural gift of tongues now merges in the natural apti- 
 tude and laborious acquisition of languages; as the 
 extraordinary gifts of healing in the patiently won skill 
 of medicine, the supernatural gift of interpretation in 
 the careful study of Holy Scripture and the doctors of 
 the Church, and the Divine gift of prophecy in the stu- 
 diously acquired skill of preaching, so we may hope that 
 God’s children coming to apostolic confirmation may 
 look for special grace upon their special Christian call- 
 ing, and the missionary amid the heathen islands, the 
 physician, the preacher,—yes, and all others who design 
 to devote themselves in Christ to this or that life of 
 Christian usefulness in the Church, may be strength- 
 ened for their express work by the express gift which 
 is not less real and less divine, though it be invisible, 
 than it was in the days when its effect was imme- 
 diately exhibited to the eyes and ears of the wondering | 
 people. 
 
 With confirmation, the infant life is matured into the 
 manly life. The early measures of Christian training 
 are to be supposed to have done their work. The child 
 in Christ has been taught to know the Father. Hence- 
 forward, he who was a child in the Church is become a 
 man. ‘The fulness of the grace of Christ is his. He is 
 included among the invited guests of the holy altar. 
 Thenceforward he must go on his way in the strength 
 of the meat indeed and the drink indeed which Christ 
 
158 Apostolic Confirmation. 
 
 has given for the strength and refreshment of His 
 people’s souls; to be strong, to have the word of God 
 abiding in him, to overcome the wicked one, to do the 
 Lord’s battle in the Spirit’s strength, and to reach the 
 Lord’s crown through whatever labours and whatever 
 length of years the Lord may appoint for him. 
 
feeb UR Es. VT. 
 
 THE HOLY COMMUNION. 
 
 For we being many are one bread, and one body: for we are all partakers 
 
 of that one bread.—1i Corinthians x. 17. 
 
 HE sacrament of Holy Baptism, which was the 
 subject of the last Lecture, completed in apostolic 
 confirmation, diffuses and spreads widely the gift of 
 spiritual life where it was not before. Whether given 
 to a converted heathen, or to the newly-born child of 
 Christian parents, alike it adds another to the Christian 
 name, and as it thus continually widens and enlarges 
 that name, spreading it over larger multitudes, extend- 
 ing it ito new regions, and bestowing it upon new 
 nations of mankind, it might possibly seem to tend 
 to enfeeble and relax the union between those who 
 _ belong to it. A family consisting of many millions, 
 designed to include all nations, of every age and colour 
 and degree of civilization, living on from generation to 
 generation under every various change and phase of 
 circumstance and history, might seem to be destined, 
 by its mere magnitude and duration, to fall inevitably 
 
160 The Sacrament of Unity. SECT. 
 
 into danger of disunion, unless some further provision 
 were made for its continued cohesion and unity, both 
 laterally, so to speak, and from age to age. 
 
 We believe that precise provision to be among the 
 many blessings which we derive from the other of the 
 two great sacraments of the Gospel, the Holy Com- 
 munion of the body and blood of Christ. If the sacra- 
 ment of Baptism may be called the sacrament of 
 diffusion, the Holy Communion is the sacrament of 
 unity; the binding, uniting rite, which, while it testi- 
 fies to spiritual union, also produces it; which, while 
 it sanctifies the separate souls of the faithful communi- 
 cants, sanctifies them also in the union of their sacred 
 Christian brotherhood; which feeds the individuals . 
 through the general body, and feeds the general body 
 again through the sanctification of individuals. Hence 
 it is, says St. Augustine 4, ‘ that the apostle Paul, setting 
 before us this bread saith, we being many are one 
 bread and one body. O sacrament of holiness! O sign 
 of unity! O bond of love! He who desires to live, 
 has where to live, has whence to live. Let him ap- 
 proach, let him believe, let him be incorporated that 
 he may be made alive. Let him not shrink from the 
 framework of the members, let him not be a corrupt 
 member to be cut off, nor a distorted one to be ashamed 
 of; let him be a fair one, a fitting one, a sound one; 
 let him cling to the body, let him have life in Him 
 
 a Vide Note QQ. 
 
vI.] The Centre of Unity. 161 
 
 who is God of God, let him now labour on earth that 
 he may afterwards reign in heaven.’ 
 
 Thus it is that the altar of Holy Communion is 
 the perpetual centre of the unity of the Church. Not 
 localized in Rome, not virtually inherent in a single 
 bishop,—in parish, in diocese, in province, the altar of 
 Holy Communion is set up in all the Church as the 
 centre to all the Christian people within that parish, 
 diocese, or province, to which they must seek as to the 
 central source of continued blessing, personal and general, 
 the true ubiquitous centre of that unity of the entire body 
 from which their own personal graces first began, and 
 upon which they must, in great measure, still depend. 
 
 For the Holy Eucharist is essentially one. Wherever 
 it is duly celebrated in all the earth ; however frequent, 
 however wide asunder in point of time the single cele- 
 brations may be, yet in all places and in all times, it 
 is essentially the same δοῦν, ‘Be ye earnest there- 
 fore,” says St. Ignatius, ‘to use one Eucharist. For 
 there is one flesh of our Lord Jesus Christ, and one 
 cup for the union of His blood*’ ‘It is no other 
 sacrifice, but the same sacrifice,’ says St. Chrysostom, 
 ‘that we always offer, or rather memorial of the sacrifice 
 that we perform’’ It is one both in itself, as being 
 wherever it is offered the same offering of Christ’s 
 sacramental body and blood, as being sanctified by one 
 
 b Lyra Innocentium, Continual Services, p. 317. 
 ὁ St. Ignatius ad Philadelph. A. Jacobson, p. 422. 
 4 St. Chrysostom, xvii. Hom. in Ep. ad Hebraeos. 
 
 M 
 
162 Holy Communion knits the Church  [LECT. 
 
 and the same Spirit, and as the offerers are one, all 
 being in their various degree and position, in their 
 various ages and countries, members of the one body 
 of their Lord. At all times and in all places it is the 
 one Church, which by the one Spirit, offers to God the 
 one sacred commemoration of the one most holy sacrifice. 
 
 Thus, as I said, the sacrament of the Holy Com- 
 munion stands contrasted with that of Holy Baptism. 
 Baptism diffuses life, Holy Communion knits it, and 
 keeps it together. Baptism might conceivably be fol- 
 lowed by the division of the possessors of life. For 
 though the life too be in its origin one, and one in its 
 holy being, as it is the effluence and energy of the one 
 Spirit, yet exercised and managed, so to speak, by the. 
 multitudes who separately possess it, it might possibly 
 be found compatible with all sorts of exterior disunion 
 and discord. But those who might thus be disunited 
 Holy Communion continually reunites by the holiest 
 and most sacred of bonds. Baptism constantly adds 
 members to the extremities, as 1t were, of the existing 
 body ; Holy Communion makes the one life-blood to 
 flow throughout it, full of strength and Divine force, 
 supporting and refreshing the hfe that is in it all, 
 penetrating to its furthest and minutest portions, so 
 that the whole body by joints and bands having the 
 Divine nourishment ministered, and knit together, in- 
 creaseth with the increase of God¢. Briefly, Baptism 
 
 ® Col. 1.19; Eph. iv. 16. 
 
VI.] by the spiritual presence of Christ. 163 
 
 is the sacrament of diffusion; the Holy Eucharist is 
 the sacrament of perpetual re-union in and with Christ. 
 
 That Divine nourishment is the body and blood of 
 Christ. It is hardly possible, brethren, in these days 
 of division and disputation on all the most sacred articles 
 _ of the faith to pass by, quite without notice, the extreme 
 diversity of opinion of Churches and doctors on this 
 most sacred, and in its general terms unquestioned doc- 
 trine ; but it suits little with my purpose to dwell upon 
 such diversities at any length. I will therefore only 
 say that the ancient doctrine of the Church, and, as I 
 read it, the unquestionable doctrine of the Church of 
 England, is that the spiritual presence of the body and 
 blood of our Lord in the Holy Communion is true’ 
 and real. I do not see how we can consent, as with 
 Hooker and Waterland, to limit authoritatively that 
 presence to the heart of the receiver; for the words of 
 the institution (and these are cases in which we are 
 rigidly and absolutely bound to the exact words of the 
 revelation) —the words, I say, of the Lord in the insti- 
 tution—seem to forbid such a gloss. 
 
 I said that this is a case in which we are rigidly and 
 absolutely bound to the exact words of the revelation. 
 
 f IT have omitted the word ‘ objective,’ which in the first edition stood 
 in this place, on the ground whether the grace of the Holy Eucharist 
 come to our souls by and through the elements or no, alike it is 
 objective, as coming to us from without ourselves, and having existence 
 independently of our own thought. Everybody holds the Presence to 
 be ‘objective’ except the merest Zuinglian. Ὁ 
 
 M 2 
 
164 Consubstantiation a theory. ΠΟΥ; 
 
 Let it be observed in confirmation of this statement 
 that not only the three Evangelists, narrating as his- 
 torians the events of that sacred evening, give uniform 
 testimony as to the holy words’ of the Lord in the in- 
 stitution, but that in the revelation made to St. Paul 
 (a revelation plainly, in that imstance, made in words) 
 the holy words of Christ are the same. ‘Thus reported, 
 and thus specially revealed, the holy words must be 
 understood to convey exactly, neither more nor less, that 
 which they say ; and that which they say on this sacred 
 mystery is precisely, neither more nor less, that which 
 God has told, and that which man knows. 
 
 If then we are asked, as the question is not unfre- 
 quently asked among us, How then do we distinguish ° 
 the doctrine of such real and true presence from 
 the Lutheran tenet of consubstantiation ? It seems to 
 be a just and sufficient answer to say that consub- 
 stantiation, like transubstantiation, 1s a theory of the 
 manner of the presence, whereas the Church only knows 
 the presence as a fact, respecting the manner and mode 
 and extent of which she is not informed. The body 
 and blood of Christ are present, not corporeally (for that 
 we know from our Lord’s words in the conclusion of 
 the discourse recorded in the sixth of St. John) but 
 spiritually, in and with the elements. We know no 
 
 Ε τοῦτό ἐστι TO σῶμα pov. St. Luke xxii. 19; St. Mark xiv. 22; 
 
 St. Matt. xxvi. 26. τοῦτό μου ἐστὶ τὸ σῶμα. 1 Cor. xi. 24. 
 h St. John vi. 63. 
 
VI.] All we know ts the fact. 165 
 
 more. We need not suppose that they are further 
 present than in reference to the use for which they are 
 appointed, that is, that men should be partakers of them 
 to the strengthening and refreshing of their souls, and 
 that the Church, the body of Christ, should thereby be 
 maintained in its Divine unity and holiness ; but whether 
 the change is of this particular sort or of that, at what 
 moment it takes place, and all such other unrevealed 
 particulars relating to it, we know not, and consider it 
 presumptuous in our uninformed state to speculate. 
 
 No doubt some of the ancients, as for example St. 
 Chrysostom in the treatise on the Priesthood, use very 
 strong and remarkable language on this part of the 
 subject. I venture to think that as we should not have 
 scrupled to use similar language if we had lived before 
 the Roman theory of transubstantiation had been ela- 
 borated into all its train of evil and superstitious conse- 
 quences, so would he in all probability have guarded his 
 expressions had he been writing in later days, when that 
 philosophical theory had been invented and made to take 
 the place of the simple doctrine of the real presence of 
 the body and blood of Christ in the sacred elements. 
 
 Under the outward and visible form of bread and 
 wine we believe that the body and blood of our Lord 
 and Saviour Jesus Christ are given, taken, and received ; 
 and we believe that that divine food, according to the 
 sacred teaching of our own Liturgy in this respect, 
 imparts to every one of those who receive it with true 
 
166 Blessings of Communion to the receiver. [LECT. 
 
 penitent heart and lively faith, these nine inestimable 
 blessings :—the spiritual eating of the flesh of Christ, 
 and drinking of His blood ; the dwelling in Christ, and 
 Christ in him; the being one with Christ and Christ 
 with him; the cleansing of his body by the body of 
 Christ ; the washing of his soul by the blood of Christ ; 
 the assurance of the favour and goodness of God towards 
 him; the assurance of his being still a member incor- 
 porate in the mystical body of Christ; the assurance of 
 his continued heirship, through hope, of the everlasting 
 kingdom ; the preservation of his body and soul to ever-_ 
 lasting life i, 
 
 So to the single souls of penitent and faithful re- 
 ceivers; so wonderfully, so divinely, with such unspeak- - 
 able comfort, support and strength. But not to the 
 single souls of such receivers only, nor for the inde- 
 pendent and merely personal growth of the spiritual life 
 within them only, do we believe that divine food to be 
 effectual ; but that to the whole of the sacred mystical 
 body of which they are severally members, strength, and 
 holiness, and unity, and every sort of blessing is therein 
 ministered. 
 
 Shall I ask whether the feast which they there eele- 
 brate is or is not a sacrifice? Brethren, bear with me 
 while I venture to say that I am not very careful, so far 
 as I can judge, to answer the question. Indeed it 
 appears to me to be little more than a question of 
 
 i Vide Note RR. 
 
VI.] A Commemoration of the Sacrifice. 167 
 
 words, which bears upon no important issue. The feast 
 is what it is; and whether that is or 15 not what con- 
 stitutes a sacrifice must depend altogether upon the 
 precise meaning attached to the word ‘ sacrifice,’ and the 
 definition given to it. There surely are good and in- 
 nocent senses in which it may well and rightly be so 
 called,—there surely is a sense, the highest,—that in 
 which the actual offering of the Lord’s body and blood 
 upon the altar of the Cross was once offered, the only 
 full, perfect, and sufficient sacrifice, oblation, and satis- 
 faction for the sins of the whole world,—in which we 
 may not dare so to call it. It is perhaps conceivable 
 that in the eyes of Him who from His seat in eternity 
 looks upon the things of time, as the Lamb was once 
 slain from the foundation of the worldj, so the great 
 sacrifice and all its sacred commemorations, its types 
 faithfully celebrated before, its commemorations faith- 
 fully celebrated after, may be wholly and absolutely one, 
 the one work of Christ in Himself and His people. I 
 know not; but we whose stand-point is in the things 
 of time, cannot speak so. We could not, without the 
 express word of Holy Writ, have spoken of the Lamb 
 slain from the foundation of the world. To us there is 
 before and after. To us our blessed Lord came, and 
 died, and rose, and ascended at definite dates in this 
 seriés of things. We must not confound time and 
 eternity, nor our doings with the Lord’s doings. It 
 
 i Rev. xiii. 8. 
 
168 Two things necessary to the Sacrament. [LECT. 
 
 may sound humble, but I believe it is really presump- 
 tuous to do so. 1 know not why we should not rest 
 content to speak in the language of St. Chrysostom, 
 which I have already quoted, and to call the holy feast 
 which we celebrate our Θυσία, or ᾿Ανάμνησις τῆς Θυσίας, 
 —our sacrifice, or recollection of the sacrifice. 
 
 This great act—saerifice if you will—this communion 
 of the spiritual body and blood of our Saviour Jesus 
 Christ, this inter-communion of the whole body of 
 Christ militant on earth and resting in Paradise,—is 
 necessarily, whensoever it is celebrated, the act of the 
 whole body, even though in each several instance a few 
 only are the actual partakers in it. 
 
 In order to constitute its complete character according - 
 to the divine pattern of its institution, it absolutely 
 requires two things. First, there must be the conse- 
 eration of the elements by the priest, the organ of the 
 priestly Church, empowered by sacred ordinance to do 
 that solemn and indispensable portion of the joint act 
 which none else may presume to exercise or intrude 
 upon. For it is no common nor ordinary work which 
 he has to do. It is no light thing that by the acts that 
 he organically does, and the words which he organically 
 utters, the spiritual presence of the Lord is so brought 
 down upon the elements of bread and wine as that to 
 the faithful they become verily and indeed, however 
 invisibly and mysteriously, the body and blood of Christ. 
 Through him, in this his great priestly work, the whole 
 
VI.] Furst, the consecrating priest. 169 
 
 spiritual life and force which is in the priestly Church, 
 operates as in its highest function. It is only through 
 the sacred gift that is in him by the laying on of 
 apostolic hands, with the laying on of the hands of the 
 presbytery, that he may venture or presume to do it. 
 This is assuredly the first thing. While the Church, in 
 respect of Holy Baptism, has recognized the fact that , 
 though for purposes of honour and order it is right to 
 confine the ordinary and authorized administration of 
 the sacrament to the clergy, yet the gift is not so 
 exclusively in their hands as not to be imparted in any 
 degree by lay people in her communion, or even, if the 
 sacred words and the water are used, by the hands of 
 those who are outside of her communion altogether, 
 there has never been a question of the absolute confine- 
 ment of the power of consecrating the bread and wine 
 to their mysterious efficacy of becoming to the faithful 
 and to the Church of the faithful the body and blood 
 of the Lord, to the ordained clergy. When I say there 
 has never been a question on this point, I must be 
 understood to mean among Church writers, and in the 
 Church—from St. Ignatius to St. Bernard, from St. 
 Bernard to the days in which the tyranny of perfected 
 sacerdotalism produced its unhappy, but not unnatural 
 effect in the disowning of all divine descent of special 
 priesthood in the Church together. It is needless to 
 quote passages. It is the absolutely universal doctrine 
 of Church writers of every age that to the priesthood 
 
170 Secondly, the people [ΕΠ ΕἾ] 
 
 alone belongs the power of consecrating the elements 
 to become to the faithful the body and blood of Christ. 
 They have been made by personal authorization and 
 empowerment, the only capable organs for this purpose 
 of the priestliness which, as I have repeatedly said, in- 
 heres ultimately in the whole priestly Church, which is 
 priestly as being the body of the One and only Priest, 
 our Lord Jesus Christ. 
 
 And the other part of the sacred act is not less 
 essential. The Church in its people must be there to 
 receive, in repentance, in faith, and in charity, what 
 by her priest she consecrates and offers. Their part 
 is as necessary to constitute and complete the sacrament 
 as his. It is of the very essence of the rite that itis a ᾿ 
 κοινωνία, ἃ communion. ‘ The cup of blessing which we 
 bless, is it not the communion of the blood of Christ ? 
 The bread which we break, is 1t not the communion 
 of the body of Christ k?? The sacrificial portion, if I 
 may so call it, of the sacrament has no being nor exist- 
 ence without the other portion, the communion. The 
 communion is null and void of all its special spiritual 
 blessing without the sacrifice. They are not two things. 
 They are one thing only. The rite may not be prac- 
 tically divided or split up into two parts as though some 
 men did exclusively perform the one part and some the 
 other. ΑἸ], in their separate places and degrees, do all. 
 The people, rendering the sacrifice of praise and thanks- 
 
 k fT, Cor. 3216; 
 
VI.] communicating in farth. iy 
 
 giving, offering, as priests themselves!, their spirits, 
 souls, and bodies, as a rational, holy, and lively sacrifice 
 to God; partaking in the grace, made more and more 
 to be helpful as channels of the diffused Spirit ; respond- 
 ing to the words of the consecrating priest; supporting 
 and confirming them by their audibly expressed assent ; 
 in their hands and in their mouths receiving the sacred 
 elements; in faith discerning the Lord’s broken and 
 life-giving body,—all these are necessary to the com- 
 pleteness of the great joint act which the Church of 
 God, not the priest alone, performeth. ‘The priest, him- 
 self a penitent, himself one communicant among many, 
 saying™ to himself and for himself the words of con- 
 fession, absolution and comfort which he says to and 
 for his brethren—the mouthpiece, 1f I may so speak, and 
 organ of the Church, that is, of his brethren and of 
 himself, in the special and exalted act of consecration,— 
 in all these together in their several positions and duties 
 the Holy Church doeth, hath done, and shall continue 
 to do this great thing, obeyeth her Lord by doing it in 
 sacred remembrance of Him,—declareth, publisheth, pro- 
 claimeth to heaven and earth, to angels and to men, the 
 saving sacrifice of the Lord’s death until He come again 
 in judgment ἅ, 
 
 Any person who will read the ancient order of con- 
 secration as it is described in the Apostolical Consti- 
 
 1 Vide Note SS. m Vide Note TT. 
 
 D τὸν θάνατον τοῦ Kuplov καταγγέλλετε. 1 Cor. xi. 26. 
 
172 The necessary part [LECT. 
 
 tutions (it is extracted at length in the fifth book of 
 Bingham’s Antiquities) will, I think, see that what I 
 have said agrees very completely with the doctrine and 
 practice of the primitive Church. ‘Let the deacons 
 bring the gifts (the elements) to the bishop to the altar. 
 Then let the chief priest having, along with the pres- 
 byters, prayed secretly to himself, being clad in a bright 
 vestment, and standing at the altar, after making the 
 trophy of the Cross with his hand on his forehead, say, 
 «The grace of Almighty God, and the love of our 
 Lord Jesus Christ, and the communion of the Holy 
 Ghost, be with you all.” And let the people answer 
 with one voice, “ And with thy spirit.” Then let the 
 chief priest say, “ Lift up your hearts,” and all repeat, - 
 “We lift them up unto the Lord.” And the chief 
 priest, “ Let us thank the Lord ;” and let the people 
 
 777 The same 
 
 answer, “It is meet and right so to do. 
 is the case with the ancient Liturgies of St. Mark and 
 St. James®. Not only is there the repeated interchange 
 of mutual prayer between the consecrating priest and 
 the people, ‘The Lord be with you’—‘ And with thy 
 spirit’ (it occurs nine times in the Liturgy of St. Mark, 
 and nine times in that of St. James), but also the 
 ‘Amen’ of the people is repeatedly interposed in the 
 midst of the solemn words of consecration. So in the 
 Liturgy of St. James, the priest prays, ‘Send down the 
 same most Holy Ghost, Lord, upon us, and upon these 
 
 ° Vide Note UU. 
 
VI.] taken by the people. Ea 
 
 holy and proposed gifts; that, coming upon them with 
 His holy and good and glorious presence, He may hallow 
 and make this bread the holy body of Thy Christ.’ And 
 the people answer, ‘Amen. ‘And this cup the pre- 
 cious blood of Thy Christ... And the people answer, 
 ‘Amen?’ Now, brethren, I beg that you will listen to 
 the way in which St. Chrysostom comments upon this, 
 and other such lke cases, lest I should be thought to 
 strain the inferences unduly which I desire to draw 
 from them. ‘Great,’ he says, ‘is the power of the 
 congregation, that is, of the Churches. Consider how 
 great is the power of the congregation. The prayer of 
 the Church released Peter from his chains, and opened 
 the mouth of Paul. Their suffrage decorates in no trifling 
 degree those who aspire to spiritual authorities. For 
 this cause he that is about to ordain invites their prayers 
 at that time, and they join their suffrages, and utter the 
 eries which we who are initiated know. For it is not 
 right to publish everything in the presence of the un- 
 initiated. Sometimes there is no difference between the 
 priest and the man who is beneath the priest, as for 
 instance when we enjoy the tremendous mysteries; for 
 we are alike thought worthy of the same blessings. 
 Not, as in the ancient covenant, the priest ate some 
 things and the people others, and it was not permitted 
 to the people to partake of what the priest partook. 
 But it is not so now. But one and the same body is 
 Pp Vide Note VV. 
 
174 Recognised in ancient ΠΗ; 
 
 offered to all, and one and the same cup. Again, in 
 the most tremendous myteries the priest prayeth for the 
 people, and the people prayeth for the priest. For 
 these words “ And with thy spirit,’ are nothing else 
 than this. Again, the giving of thanks is common 
 to both. For the priest does not even give thanks 
 alone, but the whole people does so also. For he first 
 receives their answer, and when they have agreed that 
 it is meet and right so to do, then he begins the thanks- 
 giving. And why dost thou wonder if the people some- 
 times join their voice with the priest? Do they not 
 utter those sacred hymns along with the very Cherubim, 
 and the heavenly powers? Now all this I have said, 
 that each several one of the people too may be sober; — 
 in order that we may learn that we are all one single 
 body, differing from one another only so far as some 
 members differ from other members ; and that we may 
 not throw all upon the priests, but that we ourselves 
 also may have care for the whole Church, as for our 
 common body. For this both brings greater safety, 
 and helps you to greater progress in virtue9.’ It seems 
 plain from these words that while St. Chrysostom as- 
 signed to the consecrating priest his own special office 
 and duty, not to be infringed upon or usurped by others, 
 he regarded the communicating people too as adding 
 an indispensable element, in their presence and their 
 prayers, to the holy and mysterious rite of sacred com- 
 4 Vide Note WW. 
 
ὙΠ] Church writers. 175 
 
 munion, and urged upon them the high responsibility 
 which such share in the holy office necessarily involved. 
 To the same general effect with these words of St. Chry- 
 sostom, but with still more remarkably distinct ex- 
 pression, is a passage in a homily by an ancient abbot, 
 a disciple and friend of St. Bernard, printed in his works : 
 ‘ Dearest brethren,’ he says, ‘such ought we to be who 
 consecrate the body of Christ, when we sacrifice, eating it 
 after consecration.’ Observe these words. ‘When we 
 offer to you the same body for the health of your body 
 and soul. Such also ought ye to be, when ye receive 
 the holy sacrament from our hands, knowing that he 
 who receives the body of Christ unworthily, and drinks 
 His blood unworthily, eats and drinks judgment to 
 himself. Nor indeed ought we to believe that the 
 above-mentioned virtues are necessary to the priest only, 
 as though he alone consecrates and sacrifices the body 
 of Christ. He doth not sacrifice alone; he doth not 
 consecrate alone. But the whole congregation of the 
 faithful which standeth by consecrateth along with 
 Him, sacrificeth alone with Him. Nor doth the ear- 
 penter alone build the house; but one brings laths, 
 another timber, another beams and other things to the 
 work. The bystanders therefore are bound to contribute 
 somewhat of their own as the priest also doth, firm faith, 
 pure prayers, pious devotion". 
 
 It may no doubt be said with truth, that passages 
 
 r Vide Note XX. 
 
176 The Eucharist a joint act [LECT 
 
 like this are rarely to be found in the writings of the 
 ancients. They are more generally occupied in dwelling 
 upon the awful sanctity of the holy feast itself, and 
 of the wonderful loftiness of the power transmitted to 
 the clergy of being the voice and organ of the holy 
 Church *, of holding the keys of the sacrament, of 
 holding a dignity higher than that of angels, inasmuch 
 as in their hands the bread and wine are spiritually 
 changed into the most holy body and blood of the Only- 
 begotten Son of God,—than of that which it is my 
 more especial object to illustrate, the part namely which 
 the faithful people take in the same office. But as I 
 have already observed in respect of another part of my 
 subject, even single and occasional passages are sufficient - 
 to testify to the existence and recognition of a doctrine 
 which none deny, which excites no opposition, but which 
 for one reason or another does not happen to come 
 often to the surface. And I would add that in the more 
 ancient form of the canon of the Mass‘ itself, in the 
 Commemoration of the Living stood the words, ‘ Re- 
 member all those who stand round, who offer unto Thee 
 this sacrifice of praise, for themselves, and all theirs.’ 
 Indeed these words stand there still, though they now 
 run thus—‘ For whom we offer;’ or, ‘ Who offer unto Thee.’ 
 
 Thus the Church, the bride of Christ, continually per- 
 forms this her most solemn act of union with her Re- 
 deemer. Thus she offers in all the world, and to the 
 
 5. Vide Note YY. t Vide Note ZZ. 
 
VI.] of the whole Church, priest and people. 177 
 
 end of time will continue to offer, the remembrance, the 
 memorial of Him who is her life, and who therein giveth 
 Himself to be the food as well of her corporate being 
 as of that of each one of her separate members. Thus 
 she publisheth, and will continue to publish, to men and 
 angels, the glorious fact and divine efficacy of her Lord’s 
 death until His coming again—meeting in all her faith- 
 ful people at the single altar of her common worship, 
 offering herself an united sacrifice ¥, and binding herself 
 together in all her faithful living and all her faithful 
 dead, by the same sacred act which unites her in such 
 close and mystical union with her Lord. But she does 
 it, not by her priests only, though to them appertains 
 inalienably and incommunicably the lofty right and 
 office of uttering the words which consecrate to their 
 sacred and mystical efficacy the elements of bread and 
 wine which she offers. No: she does it by the joint and 
 duly proportioned agency, by the obedient and faithful 
 co-operation of all her members, the people uttering the 
 great ‘Amen’ which ratifies and completes even the 
 sacred words of the consecrating priest, and partaking 
 in the holy bread and wine which become, in the spirit, 
 not in the flesh, the very body and blood of the Lord by 
 this their joint act of commemoration and faithful de- 
 votion and sacrifice. Pardon me, brethren, if I seem to 
 dwell perhaps with somewhat needless repetition upon 
 these statements. For they seem to me to be not less 
 u Vide Note AAA, 
 N 
 
178 Private Masses an infringement — [LECT. 
 
 important than they are, as I think, true to the holy 
 doctrine of the primitive Church, before it began to be 
 disfigured by false philosophy in respect of the manner 
 of the divine presence in the Holy Eucharist, and by 
 the gradual usurpation of a strong sacerdotalism which 
 naturally if not necessarily culminates in such a system 
 as that of Rome, upon the originally common though 
 duly proportioned and subordinated rights of all the 
 members of the Spirit-bearing body of Christ. 
 
 You well know with what uniform and consentient 
 agreement the fathers of the English Reformation dis- 
 allowed, as a thing never known of nor permitted 
 amongst the fathers of the primitive Church, the prac- 
 tice of private Masses, which had grown up into a vast . 
 mass of corruption and superstition in the preceding 
 agesV: and yet, if the sacrifice is complete and entire by 
 the single action of the sacrificing priest, I know not 
 how private Masses should be otherwise than things 
 good and holy, and of precious efficacy towards the 
 Christian benefit, and spiritual rejoicing of all the faith- 
 ful members of the body of Christ. No well-instructed 
 Christian denies, I imagine, that such is the efficacy of 
 the duly celebrated feast of the Holy Communion. How 
 then should we be able to doubt that if the single action 
 of the priest sufficed to perform the sacrifice, it were 
 good for the Church of quick and dead that Masses by 
 the hundred or by the thousand should be perpetually 
 
 Y Bingham, bk. xv. ch. 4. 
 
V1.] of the true theory of the Sacrament. 179 
 
 celebrated by every ordained priest, though he were 
 alone, consecrating and offering from morning till night, 
 and from night till morning? If the single action of 
 the priest did really offer continually, entirely, undoubt- 
 edly, the blessed sacrifice of the Lord’s body and blood, 
 renewing, continuing, repeating it as often as it was 
 done, how could we doubt that the holy work ought to 
 be going on without intermission and always, as much, 
 as often, and as fast as it could possibly be done? Will 
 any one rejoin upon me that it is hardly a less difficulty 
 to suppose that the same benefits ensue upon the re- 
 peated administration of the Holy Communion, if three 
 at least, according to the rubric of the Church of Eng- 
 land, communicate with the priest, than if he celebrates 
 alone? I answer confidently that the more times such 
 Holy Communion is duly celebrated the better; the 
 better for the communicating individuals, the better for 
 the Church ;—yes, the better for the whole body of 
 Christ’s Church, whether still militant in the flesh upon 
 the earth, or already passed away from earth to its rest 
 in the Paradise of God. ‘ Duly celebrated,’ I say; and 
 by ‘duly,’ I mean with sufficient care and thoughtful- 
 ness of preparation, as directed by St. Paul, on the part 
 of the receivers, and with all the deliberate and faithful 
 reverence on the part of priest and people which so 
 solemn and holy a thing demands. To celebrate without 
 such sacred preparation and reverence, whether the 
 celebration be rare or frequent, is surely to incur the 
 N 2 
 
180 Presence of non-communicants [LECT. 
 
 fearful risk of unworthy receiving, and thus to trans- 
 form good into evil, and the greatest of blessings into 
 a curse and ajudgment. And if the reception or cele- 
 bration be very frequent there is of course the more 
 danger of such preparation and reverence being omitted. 
 But of due, reverent, and real celebrations—celebrations 
 in which priest and people alike in their several position 
 and duty join to render to God, in repentance, faith, and 
 charity, in all reverence and thankfulness, this most 
 sacred act of Christian worship, which unites them more 
 closely than anything else that is conceivable with their 
 dear Redeemer, and, in His sacred body, with one 
 another,—of such reverent, due, and real celebrations, 
 I say confidently, and I do not think that any well- - 
 instructed Christian will gainsay it, there cannot pos- 
 sibly be too many. How many, is no doubt a matter of 
 Church discretion and order; but the limit is to be set 
 not with reference to any possible excess of frequency, 
 but with reference to the danger of imperfect reverence 
 and preparation. 
 
 The observations which I have made upon the primi- 
 tive doctrine of Holy Communion, as excluding the 
 Roman practice of private Masses, appear to me to tell 
 with not less force against the recently introduced usage 
 in some churches of the Anglican communion, of per- 
 sons of adult age, and confirmed, who are therefore 
 capable of communicating, remaining in the Church 
 during the time of the celebration, and witnessing with- 
 
ee emproper on the same grounds. i8I 
 
 out partaking of the sacrament. Is it supposed that 
 this is a primitive practice? Is it not certain that 
 St. Chrysostom speaks of it in the severest terms when 
 adopted, apparently as a new thing, among the careless 
 and imperfectly instructed Churchmen of Constantinople 
 in his own days? And if other denunciations of it are 
 seldom found in the writings of other ancient fathers, is 
 not the true explanation of the absence of such denun- 
 ciations to be found in the fact that such an usage was 
 absolutely unknown and unthought of in the early 
 Church? And does it not militate directly against the 
 very fundamental idea of the commemorative sacrifice as 
 the great and solemn offering on the part of the whole 
 Church that men should thus, not refrain only, but ex- 
 hibit, in a sort of presumption of will-worship, the fact 
 of their determination to refrain from communion? [5 
 it not in fact a part of the natural result,—of the logical 
 consequence of the Romish doctrine, which regards the 
 entire sacrifice as completed by the sacrificing priest 
 singly and alone, and ignores the necessary though sub- 
 ordinate part which the Church in her faithful people 
 contributes to the joint act? The only possible place 
 which a faithful lay Christian, or, I would add, a priest 
 not celebrating, can nightly have when the Holy Eucha- 
 rist is celebrated, 1s the place of a communicant. If 
 there be reasons and causes personal to himself why he 
 should not on the particular occasion communicate, the 
 same reasonable causes require his absence from the cele- 
 
182 Such practice objected to by St. Chrysostom. |LECT. 
 
 bration. ‘I say not these things,’ says St. Chrysostom, 
 ‘in order that ye should partake anyhow (ἁπλῶς), but 
 that ye should make yourselves worthy. Art thou not 
 worthy of the sacrifice, nor of the participation? Then 
 neither art thou worthy of the prayers. Thou hearest 
 the crier, who standeth and saith, Depart all ye who are 
 in penance. All that do not partake are in penance. 
 If thou art one of those who are in penance, thou must 
 not partake ; for whosoever doth not partake is one of 
 those who are in penance. Consider,’ he goes on to say, 
 ‘consider, I beseech you. The King’s table is spread, 
 angels are ministering at the table, the King Himself is 
 present ; and dost thou stand gaping by? He speaketh 
 these words to all who shamelessly and boldly stand by. © 
 For every one who refuseth to partake of the mysteries 
 doth stand shamelessly and boldly by. Tell me, if 
 any man invited to a feast should wash his hands, 
 and sit down, and be ready for the board, and then re- 
 fuse to partake, does he not insult the giver of the invi- 
 tation? Were it not better that such an one should not 
 be present at all? In such a way thou didst present 
 thyself. Thou didst smg the hymn; amid all the rest 
 thou didst acknowledge thyself to be one of the worthy, 
 by not having withdrawn along with the unworthy. 
 How is it then that thou didst remain, and yet par- 
 takest not of the table*?’ It is mdeed very possible 
 that there is this great difference between the conduct 
 + Vide Note BBB, 
 
VI.] Communion the greatest act of devotion. 183 
 
 of those whom St. Chrysostom refers to, and of those 
 who do the like in the present day, that while in the 
 former case it may have been merely a fashion of care- 
 lessness and neglect, it is in the latter the effect of 
 theory, and intended as reverence. But I do not see 
 that the argument is the less applicable to the one case 
 than to the other, even if this be so, while the theory 
 exemplified in the modern practice is precisely that 
 against which it 15 my particular purpose to object. 
 
 Such then I believe to be the position which the holy 
 sacrament of the Lord’s Supper holds in the system of 
 the rites of the Church, and such, speaking generally 
 and in the way of a sketch, is its efficacy in respect of 
 the administration of the Holy Spirit in the body of 
 Christ. The usage of the modern Church, dissociating 
 apostolic confirmation from the now wellnigh universal 
 practice of infant baptism, and requiring therefore from 
 the persons confirmed, now of age to make their own 
 profession, the personal vow of repentance and faith, 
 has correspondingly postponed the reception of Holy 
 Communion to the same age. It is well. Not in- 
 tending to utter a syllable in disparagement of the 
 ancient practice of infant communion, we may say that, 
 as now ordered, personal self-examination, personal con- 
 fession, explicit personal faith, express Christian charity 
 and love, go to the altar now with every worthy re- 
 ceiver. 
 
 It is the greatest act of personal devotion—the de- 
 
184 Communion the greatest act of faith. [LECT. 
 
 votion of ourselves in body, soul, and spirit to God. 
 We do therein actually offer and present, according to 
 the good words of our Liturgy, ourselves, our souls and 
 bodies, to be a reasonable—that is, an intelligent—holy, 
 and lively sacrifice to Him. We withhold nothing. 
 Sins past have been confessed. Whether by the action 
 of our separate and real priestliness, or, if our souls 
 have needed it, by the intervention of God’s ordained 
 priest, we have received the assurance of their being 
 forgiven. The little gift we severally give, while it is 
 the firstfruits of much else to be Christianly given, and 
 the pledge that all we have shall be Christianly spent, 
 is the special token before God that no brother hath 
 aught against us, that we are in reconcilement, in love © 
 and charity with all men. We render ourselves up— 
 every time we communicate we render ourselves up 
 again—to do the will of God in all our lives wholly, 
 unhesitatingly, unreservedly. 
 
 It is the greatest act of faith. To worship, to pray, 
 to praise God, to confess sin, to ask for pardon and 
 help, all these, good and holy and necessary as they 
 are, are but the natural expressions of a pious soul, 
 conscious of weakness and sin, and of the presence and 
 goodness of God. But he who, bowing himself down 
 in faith at the altar of God, partakes of the consecrated 
 bread and wine as spiritually and divinely, and to his 
 soul, the body and blood of his Redeemer and Lord, 
 what mystery is there of Christian revelation and belief 
 
VI.] It is the greatest of prayers. 185 
 
 that he does not therein and thereby acknowledge and 
 proclaim? The mercy and love of the Father, the con- 
 descension of the eternal Son, His incarnation, the 
 shedding of His blood upon the cross as a ransom for 
 many, His resurrection-triumph over Satan and the 
 grave, His ascension into heaven, His mission of the 
 other Paraclete, His return in judgment, His mysterious 
 presence in the Church, the dispensation of the Holy 
 Spirit, His sanctifying grace in the body of Christ, and 
 in every faithful member of that body ;—he, I say, who 
 in faith bows himself down to eat of that bread and 
 drink of that cup as verily and indeed the body and 
 blood of Christ to the strengthening and refreshing of 
 his soul, doth as it were visibly and really set his seal to 
 the holy creed of God in all its life-giving particulars. 
 
 And it is the greatest of prayers. While other 
 prayers have their own times of occasion, and their 
 own topics of petition, this great prayer supports, 
 strengthens, gives spiritual fervency and sacred effect 
 to them all. In it the Christian soul has drawn most 
 near, has, so to say, touched most close the ascended 
 Lord, and all the offices of more ordinary worship and 
 service are the holier and the more effectual for that 
 mysterious contact. 
 
 It is, no doubt, the most precious and efficacious of 
 all the means whereby the grace of the Holy Spirit is 
 imparted to each separate Christian soul planted into 
 the body of Christ by holy baptism, for except we eat 
 
186 It furnishes the only [LECT. 
 
 the flesh of the Son of Man, and drink His blood, we 
 have no life in us. And this is the aspect of it with 
 which we are most familiar in practical and parochial 
 teaching, and in books of devotion. But this, great as 
 it is, and vital, is but one side of its sacred meaning 
 and power. The other side is not less true and real ; 
 and I will venture to say not less important, though 
 less frequently urged and insisted upon in sermons and 
 devotional writings. I mean the witness that it gives, 
 and the sacred bond that it furnishes to that mystical 
 union of believers in the body of Christ, which Christ 
 Himself in the last solemn prayer recorded before the 
 Crucifixion so earnestly prayed for, which has the pro- 
 mise of so great and peculiar blessing, and which is ᾿ 
 made by Himself to be the witness to the world of 
 His own Divine mission’. In these days of division 
 and separation, when not only national churches are 
 disjoined from one another, but every parish in our 
 own Christian country is so divided against itself in 
 matters of religion that Dissent numbers wellnigh as 
 many, if not in some cases quite as many, adherents 
 as the true and apostolical Church of God in the land, 
 it seems to be a matter of the most primary and 
 pressing importance to press upon men’s minds this 
 aspect of the holy and mysterious efficacy of the blessed 
 communion. It has been, I think, the weakness and 
 deficiency of the Church of England in the revival of 
 
 y *St.. John xvii. 21]. 
 
VI.] true bond of union. ‘ 187 
 
 earnestness which ensued, more or less, upon the preach- 
 ing of Wesley and Whitfield, that it has preached 
 religion chiefly in that subjective manner, if I may so 
 term it, which they and their followers adopted. To 
 preach the Gospel was to present the atonement of 
 Christ to the fervid faith of smners. ΤῸ preach spirit- 
 ually was to refer everything that could conceivably be 
 good or acceptable to God absolutely to the workings 
 of God in the soul. To preach faith was to discounte- 
 nance the preaching of repentance and holiness as such, 
 to keep out of sight, or at least in a very secondary 
 position, external means and helps of grace, and to 
 teach men that they must be saved by abandoning, 
 and utterly disclaiming all idea of being or becoming 
 good, really good, themselves. Nowa scheme of doc- 
 trine like this, though indeed it contains a great deal 
 that is most true and precious in its own place, if it 
 be balanced and strengthened with other truth, and is 
 faulty rather in its omissions than in its actual state- 
 ments, has this obvious and melancholy tendency in it, 
 that it directly operates to scatter the one Church of 
 God, and to break up the precious unity of the body 
 of Christ into a multitude of independent believers, 
 following their own ways, selecting their own teachers and 
 tenets, and seeking heaven by the light of their own eyes 
 and in the security of their own personal convictions. 
 If this be the true and entire preaching of the Gospel, 
 I do not know what I have to say to the Dissenter 
 
188 It furnishes the only [LECT. 
 
 who deserts his parish church, and goes to the meeting- 
 house. He feels himself to be edified by what he hears 
 there. He hears what he considers to be the Gospel. 
 He is convinced that he has been at a definite time 
 and with distinct consciousness converted by the Holy 
 Spirit, and having been so perceptibly converted is 
 saved for ever. He tells me that he has faith in Christ, 
 and that he prays. I know that he is often a man of 
 exemplary life and apparent piety. How can I urge 
 him to leave his chapel, and to come to church? 1 
 confess that upon the principles which seem to me to 
 have pervaded a good deal of the preaching of the 
 Church of England, I feel very powerless to answer 
 such a question satisfactorily. I cannot put it upon ᾿ 
 State authority, even if State authority did not break 
 down under me. Church authority he wholly declines 
 to recognize, and without his recognition of it, it were 
 idle to talk of it. 
 
 I know of no essential bond of Divine unity so great, 
 so holy, so binding as that which is provided for all the 
 faithful members of the body of Christ in the Holy 
 Communion. In that one altar where the Church by 
 her joint and holy offering, remembers and publishes the 
 sacred death of her Lord until He cometh again, there, 
 and from thence the Church is one. Meeting at that 
 one altar set up by the authority of the Church in 
 ancient days, and ministered at by men who have re- 
 ceived the divinely descended power to consecrate the 
 
VI.] true bond of union. 189 
 
 elements of bread and wine to become to the faithful the 
 body and blood of Christ, the members of the Church, 
 separately and severally priests of God as members of 
 the one Priest, renew and confirm their own separate 
 and individual priesthood, testify to the oneness of the 
 Priesthood which they all share, drink afresh of the 
 fountain of their common life, go back refreshed and 
 strengthened to exercise before God upon themselves, 
 and in the various ways in which it is given to them to 
 exercise it upon others, the office of their own personal 
 priesthood, maintain and publish to heaven and earth 
 the unity of the body by partaking, in repentance, faith 
 and charity, in that which alone keeps the body alive 
 and holy before God, the sacred communion with Christ, 
 and with each other. 
 
 Herein is, assuredly, the true remedy for that thin 
 religionism which has been widely prevalent among: us, 
 and which, while holding more or less firmly the main 
 articles of the Creed, threatens to make religion little 
 more than a personal sentiment, ignoring almost wholly 
 the Divine institution of the Church of God, the body of 
 His Christ. ; 
 
 God forbid that I should doubt that there may be,— 
 nay, that their 2s, a deep, secret unity in Christ, which 
 it is not given to us either to fathom, or to limit—that 
 souls of men rendering themselves up to God in Christ, 
 in sincere faith and devotion, even though they be dis- 
 joined and separate in respect of outward communion, 
 
190 There may be a deeper union, (ECTS 
 
 may yet, in the unseen unity of the Holy Spirit belong 
 to the sacred body of their Lord, and inherit, in Him, the 
 kingdom which He has purchased for them by His most 
 precious sacrifice. No doubt it may be so; and amidst 
 all the rents and schisms of our divided Christendom— 
 yes, and the lesser divisions which set house against 
 house, and man against man even in our own country— 
 it is the one topic of comfort which we store in our 
 heart of hearts to cheer us in the miserable strife of 
 tongues, never, alas! so keen, or liable to be so bitter as 
 when engaged upon the holiest and most divine subjects. 
 But it is the very characteristic of the divine scheme of 
 Christ’s religion that the deep, inward, spiritual agencies, 
 those which alone are really and in themselves efficacious - 
 in the regeneration, the growth, and the salvation of the 
 souls of men, have their outward and appointed signs and 
 tokens, whereby we are bidden to win, and whereby alone 
 we may be assured that we do win, the secret and in- 
 visible graces in which we live before God. The regene- 
 rating Spirit may no doubt seize, if He will, upon the 
 hitherto unregenerate spirit of a man, and give him with- 
 out human aid or interference the sacred new birth which 
 brings salvation,—yet, unless we have risen, and been 
 baptized, and washed away our sins in the consecrated 
 elemental water, we may not presume that that myste- 
 rious change has passed upon our souls, even as we must 
 not doubt the fact that it has done so when that outward 
 rite has been duly done. And even so is the case with 
 
VI.] but we may not presume upon tt. ΤΩΙ 
 
 the other sacrament of the Gospel. There may be, as I 
 said, a deep invisible unity, wherein the souls of men, 
 divided on earth even to the utmost extent of persecu- 
 tion on the one hand, and suffering on the other, may 
 yet (so that in their hearts they cling to God in Christ) 
 be bound together in the Spirit; yes, and fed myste- 
 riously with the sacred spiritual body and blood of the 
 Redeemer which is the food of Divine life: yet none may 
 presume upon such a doctrine, comforting though it be, 
 nor venture to assure himself that he is himself a sharer 
 in that secret bond, so as to be a member incorporate 
 in the mystical body of Christ, which is the blessed 
 company of all faithful people, unless he derive that 
 assurance from the use of those outward means to which 
 Christ has given the mysterious power of conveying it, 
 and which he has made the pledge to our souls that it is 
 conveyed. 
 
Pe aU Rake WLI, 
 
 ORDINATION AND ABSOLUTION. 
 
 Then Peter said unto Him, Lord, speakest Thou this parable unto us, or 
 even to all? And the Lord said, Who then is that faithful and wise 
 steward, whom bis lord shall make ruler over his household, to give 
 
 them their portion of meat in due season ?—St. Luke xii. 41, 42. 
 
 \ 
 
 HERE is one question which has not as yet been 
 expressly discussed in these Lectures, but which 
 underlies all that has been said, and which must be no 
 longer deferred, although the discussion of it must 
 necessarily be very short and summary. The question 
 is this: How far are we to understand the various 
 things which our Lord spoke, sometimes to His dis- 
 ciples, and sometimes more expressly to His apostles, 
 as said to the Church in general, though addressed to 
 them representatively, or as said to them personally, 
 and so to their personal successors in the specially apo- 
 stolic position and the authority which belongs to it? 
 In short, I desire to ask in general very much the same 
 
VII.] To whom were the words spoken? 193 
 
 question which was asked by St. Peter in the text 
 respecting the parable of the servants waiting for their 
 Lord when He should return from the wedding. Spake 
 He all these gracious words unto the apostles only, and 
 so to the bishops and clergy, or spake He them even 
 to all? 
 
 I need hardly say, after what I have urged in the 
 previous Lectures, that I adopt the latter of these alter- 
 natives, and believe (and indeed the whole force of the 
 view I have taken depends in great measure upon that 
 conclusion) that when the Lord speaks to the disciples, 
 or the Twelve, He generally, if not always, speaks to 
 them as representing the Church. In a certain way 
 no doubt He speaks to them personally as the appointed 
 and empowered representatives of the Church, but not in 
 such sense personally as to exclude at any time, or in any 
 instance, the idea of a real and true representation. 
 
 But it seems necessary not to assume this conclusion 
 silently, but to face the question directly, however short 
 and incomplete must necessarily be the consideration 
 which I can give to it. 
 
 And I would say that so far as my reading of ancient 
 writers enables me to speak, I find a singular absence 
 of uniformity of language in them respecting it; and 
 that, not only in one writer as compared with another, 
 but in the same writer in different parts of his own 
 writings. At one time words seem to be interpreted 
 of the apostles and their special successors only, while 
 
 O 
 
194 To whom are the words of Christ spoken, |LECT. 
 
 at another there is plain acknowledgment that the 
 whole body of the Church is not to be excluded from 
 the application. In truth, so far as I know, the precise 
 question which I have asked does not seem in general 
 to present itself in the express and distinct shape in 
 which I feel it necessary for the purpose of my argu- 
 ment to regard it. In lke manner we have been for 
 many years in the habit of reminding one another that 
 the Church embraces the lay-people as well as the 
 clergy, and of complaining of the injurious expression 
 of ‘ going into the Church’ when used for ‘ taking Holy 
 Orders ;’ yet, so far as I know, none has pressed the 
 truth which underlies this just complaint to its full 
 consequences, nor given a connected view of the Church, 
 the body, in its relations to the clergy, the empowered 
 organs of the authority and powers of the body. 
 When we open St. Matthew’s Gospel the question 
 presents itself to us at once. The Lord begins to 
 preach*, in the same language as the Baptist, ‘ Repent, 
 for the kingdom of heaven is at hand’ He calls the 
 two sons of Jonas (who had already believed) to leave 
 their fishing, and to follow Him. He also calls the 
 two sons of Zebedee; and so far as the narrative of 
 St. Matthew goes, He calls no more at that time. 
 Great multitudes follow Him from a very wide circuit 
 of country. Seeing the multitudes He goeth apart into 
 a mountain, and His disciples came unto Him’. He 
 
 a St. Matt. iv. 17, 18, 21, 25. υ St. Matt. v. 1. 
 
VII. ] to the Apostles or to the Church? 195 
 
 opens His mouth, and teaches them in the Sermon on 
 the Mount. This discourse then is expressly addressed 
 to ‘the disciples, of whom we already know from 
 St. Matthew the names of four only. We do not, I 
 presume, doubt that whether the number of those who 
 actually heard this discourse with their ears were few 
 or many, yet that it was spoken in anticipation of the 
 days in which the Church should be fully founded, and 
 spoken with reference to the whole Church. Who were 
 to be the salt of the earth? the apostles? Yes; pri- 
 marily, no doubt, the apostles; yet surely not exclu- 
 sively. The clergy? Yes, chiefly, no doubt; to the 
 extent that they keep the pureness of doctrine and life 
 which help to keep truth and holiness alive among the 
 people. Which is the city set on an hill? Is it the 
 governors and teachers of the Church, or is it the 
 Church herself, the city of God, the new Jerusalem 
 which the glory of God doth lighten, and the Lamb 
 is the light thereof? In lke manner the Christian 
 interpretation of the commandments, the rule and re- 
 ward of almsgiving, fasting, and prayer, and the more 
 scattered precepts of the seventh chapter, are undoubt- 
 edly the inheritance of the whole Church of Christ, 
 even though it be possible that they may have been 
 actually uttered in the hearing of a comparatively small 
 audience. 
 
 That which I have said of the Sermon on the Mount 
 applies with equal force to a very large proportion of 
 
 O 2 
 
196 Are the words of Christ addressed  [LECT. 
 
 our Lord’s discourses, respecting which, whether they 
 were spoken to few or to many, none have ever doubted 
 that they belong in their ultimate application to all. 
 But there are some discourses which appear to be of 
 a more directly personal kind, such as those of the six- 
 teenth of St. Matthew, in which the Lord speaking to 
 St. Peter promised to him the keys of the kingdom of 
 heaven, and the power to bind and to loose‘, and of 
 the eighteenth of the same Gospel, where the same 
 words, at least so far as regards the power of binding 
 and loosing, are repeated respecting the Church*. How 
 far then are we, as a matter of interpretation, to explain 
 the former of these discourses as applying to St. Peter 
 only, or the latter of them as applying only to the 
 Twelve? On the first of these questions I might refer 
 to passage after passage from the works of St. Augus- 
 tine in which he explains the words of our Lord to 
 St. Peter, as said, not to himself personally, but to the 
 Church represented in his person. Such is the follow- 
 ing: ‘For the sake of that character of the Church 
 which he alone’ (because the confession was uttered by 
 him alone) ‘was then bearing he earned to hear the 
 words, “to thee will I give the keys of the kingdom 
 of heavene.” For it was no single man that received 
 these keys, but the unity of the Church received them. 
 Herein therefore is the excellence of Peter declared, 
 
 ο St. Matt. xvi. 16. ἃ Tbid. xviii. 18. 
 e Vide Note CCC. 
 
γΠ1.] to the Apostles or to the Church? 197 
 
 that he bore the figure of the universality and unity 
 of the Church, when it was said to him, “1 deliver to 
 thee that which indeed was delivered to all’ For 
 that ye may know that the Church received the keys 
 of the kingdom of heaven, listen to what the Lord said 
 in another place to all His apostles: ‘“ Receive ye the 
 Holy Spirit,” and immediately after, ““ Whose soever 
 sins ye remit, they shall be remitted to him, and whose 
 soever sins ye shall retain, they shall be retained.” 
 This belongs to the keys of which it was said, “ What- 
 soever thou shalt bind on earth shall be bound in 
 heaven: and whatsoever thou shalt loose on earth shall 
 be loosed in heaven.” But this then He said to Peter. 
 But that thou mayest know that Peter then was bearing 
 the character of the universal Church, listen to what 
 is said to himself, and what to all faithful saints, “If 
 thy brother trespass against thee, rebuke him: and if 
 he repent, forgive him. And if he trespass against 
 thee seven times in a day, and seven times in a day 
 turn again to thee, saying, I repent, thou shalt forgive 
 him.” It is the dove that binds, the dove that looses. 
 It is the building on the rock that binds and that 
 looses.’ 
 
 ‘It is enquired,’ says Cornelius ἃ Lapide, commenting 
 on this great passage of the eighteenth of St. Matthew, 
 ‘what the word “ Church” here signifies. St. Jerome, 
 St. Anselm, and St. Gregory understand by it the as- 
 sembly and multitude of the faithful, as though Christ 
 
198 To the Apostles representatively, [LECT. 
 
 intended that such a man should be convicted in their 
 presence, in order to be brought to shame, and so 
 amended. Zuinglius and the Innovators greedily adopt 
 this, in order to sanction the democratic and popular 
 government of the Church, and to flatter the people. 
 But St. Chrysostom, Theophylact, Kuthymius and others 
 understand throughout by the word “Church,” the 
 pastors and prelates of the Church, who either separately, 
 or in synod and council represent the Church, as the 
 magistrate represents the republic, and the king the 
 kingdom.’ I do not know why the views sanctioned on 
 either side by such great names should be held to be 
 inconsistent with each other. It is surely possible that 
 the real power may be the power of the whole body, the 
 Church of God at large, and yet that the organs for 
 its use and administration may be those who by a Divine 
 descent of ordination have been empowered for that 
 precise office and duty. To such extent is this principle 
 of the representative application in our Lord’s words 
 acknowledged in ancient writers, even in such passages 
 as seem to have the most obviously personal character, 
 that St. Augustine’ interprets the predictions which the 
 Lord addressed to St. Peter and St. John in the twenty- 
 first of St. John’s Gospel as by no means exclusively 
 applicable to themselves, but as designed to belong to 
 the Church at large in its two aspects of activity and 
 contemplation. 
 f Vide Note DDD. 
 
VII.] to the whole Church really. 109 
 
 If then, returning to the question as at first proposed, 
 we ask whether words like these are to be understood as 
 spoken to the apostles and their ordained successors 
 only, or even unto all the Church, I venture to reply in 
 terms borrowed in the way of paraphrase from those in 
 which the Lord replied to St. Peter in the text. The 
 words are spoken unto all: but they also are spoken 
 unto you. You are stewards amid and over the house- 
 hold: servants among many fellow-servants, having the 
 special duty of giving them their meat in due season : 
 trusted with special offices for the transmission of Divine 
 grace for your own support and theirs in spiritual life, 
 and encouraged by the promise of especial and higher 
 reward if at His coming He find you so doing :—but 
 yet not so separate or disjoined from them as to be 
 otherwise than members in the very same body, needing 
 for yourselves the very same food which they need, 
 penitents yourselves as well as priests, just as they too 
 are, in their own place and degree, priests as well as 
 penitents. 
 
 Of the official powers which in the name of the 
 Church at large the apostles exercised in their life-time, 
 there 1s one which they left, so far as the sacred history 
 and the early Christian writers give us information, 
 absolutely and altogether in the hands of their proper 
 successors, the bishops: I mean ordination by imposition 
 of hands. It is possible that the imposition of hands in 
 confirmation may have been practically confined to the 
 
200 Ordination by imposition of hands.  [LECT. 
 
 bishops, according to the passage which I have already 
 quoted from St. Jerome, as a matter of honour and pre- 
 cedency rather than of principle and necessity. But 
 the imposition of hands which consecrates bishops to 
 their high office, and that which confers the Christian 
 priesthood, have been regarded at all times as the in- 
 alienable office and honour of the episcopate. 
 
 With respect to the consecration of bishops it is suffi- 
 cient to quote the second Canon of the fourth Council 
 of Carthage: ‘When a bishop is ordained, let two 
 bishops place and hold the book of the Gospels over his 
 head; and whilst one offers over him the prayer of 
 blessing, let all the other bishops who are present touch 
 his head with their hands 8.’ : 
 
 As to the ordination of priests, St. Paul exhorting 
 Timothy reminds him of the gift that is in him by the 
 laying on of his hands, and with the laying on of the 
 hands of the presbytery, and therein gives the formula, 
 so to speak, of apostolic ordination for all times, which 
 has ever been dutifully followed. The practice cannot 
 be more plainly shewn than in the next canon of the 
 same council just referred to. ‘ When a priest is or- 
 dained, while the bishop blesses him and holds his hands 
 upon his head, let all the priests also who are present 
 hold their hands upon his head, near to the hand of the 
 bishop.’ 
 
 What then was the action, or was there any, of the 
 
 & Vide Note EHE. bh. 2 Tim. 1.0} Dima ΤΊ: 
 
vil.| What part had lay-people in Ordination? 201 
 
 rest of the Church, in respect of this great rite of or- 
 dination ? Granted that the ordaining authority rested 
 altogether with the bishops, not however without the 
 concurring aid of the presbyters, did the lay-people con- 
 tribute any part or portion towards this most important 
 act ? 
 
 It cannot be denied that they had a very real share 
 first in the selection of the persons who were to receive 
 ordination, whether as bishops or priests. No doubt 
 St. Paul is not recorded to have been assisted by any 
 popular choice in appointing Timothy to Ephesus or 
 Titus to Crete; but even in the Acts of the Apostles 
 the general principle of specific consent on the part of 
 the multitude of the Church is sufficiently clear from 
 the story of the selection of St. Matthias and of the 
 seven deacons. No doubt again St. Clementi of Rome, 
 in the very age of the apostles, says of them that 
 ‘preaching throughout the countries and the cities, 
 they constituted those who were the first-fruits thereof, 
 having proved them by the Spirit, to be bishops and 
 deacons of those who believe.’ Yet the same writer, not 
 many lines after, speaks of those who were so ordained 
 as having been appointed by them, or by other men 
 of great mark in succession to them, along with ‘the 
 joint acclamation of the whole Church” But it will 
 suffice on this point to quote the words of Cyprian § : 
 ‘The lay-people who obey the Lord’s precepts, and fear 
 
 i Vide Note FFF. k Vide Note GGG. 
 
202 The part of the lay-people [LECT. 
 
 the Lord, ought to separate themselves from a sinner 
 who is set over them, and not mingle in the sacrifices of 
 a sacrilegious priest, inasmuch as they chiefly have the 
 power either of choosing those who are worthy, or re- 
 fusing those who are unworthy. Which very thing we 
 see descends from divine authority, namely, that the 
 priest be chosen in the presence of the laity under the 
 eyes of all, and be approved as fit by the public judg- 
 ment and testimony :—Which thing is observed, ac- 
 cording to the divine rules in the Acts of the Apostles, 
 when Peter speaks to the multitude about ordainmg one 
 into the place of Judas the apostle. Peter rose, it says, 
 in the midst of the disciples, but the multitude was 
 collected together. Nor only in the ordinations of © 
 bishops and priests do we remark that the apostles ob- 
 served this practice, but in those of deacons also, respect- 
 ing which it is written in their Acts: “the twelve 
 called together the whole multitude of the disciples, and 
 spake unto them.” Wherefore that order which is ob- 
 served among us and in almost all provinces, from the 
 divine tradition and the apostolic practice, is to be 
 diligently observed and maintained, namely, that for 
 the proper celebration of ordinations, the neighbouring 
 bishops of the same province come together to that 
 multitude over which a bishop is to be ordained, and 
 that a bishop be chosen in the presence of that multitude 
 which knows the life of each individual most perfectly, 
 and has thoroughly seen the actions of each from his 
 
VII.] an respect of Ordination. 203 
 
 daily behaviour.’ It is quite clear that in the primitive 
 ages the voice of the lay-people in the choice, and their 
 ‘acclamation’ and assent in the ordination of clergy, 
 whether bishops or priests, were by no means dis- 
 regarded. Their testimony and their approbation were 
 distinctly asked for, not silently assumed and taken for 
 granted. Thus they had a real and substantial weight 
 —a weight so real as to give them a real share in the 
 responsibility of the choice. It would seem to be alike 
 a corruption of the primitive practice to confine such 
 choice absolutely to the clergy, whether bishop or pope, 
 or to let it fall altogether into the hands of a lay-govern- 
 ment. Both are of the nature of usurpations,—-but the 
 second has been a reaction from the first. 
 
 To the bishops then, as the personal successors of the 
 apostles, belonged the right of laying hands, together 
 with the laying on of the hands of the presbytery, upon 
 persons to be ordained to the holy office and function 
 of the priesthood. While the whole body took its own 
 part in the choice of fit persons for ordination, and was 
 called upon for the acclamatory ‘ Amen,’ and the whole 
 clerisy joined, subordinately, in the actual ceremony, 
 the ordaining hands were those of the bishops, and of 
 the bishops only. Nothing, as it seems to me, can shew 
 more plainly the corporate character combined with the 
 divinely descended administration of the powers of the 
 Spirit-bearing Church than the whole of the primitive 
 practice in this most important matter of ordination. 
 
204 Evils arising from the loss of 121. [ LECT. 
 
 That we have lost, lost unspeakably, by losing the full 
 sympathy, assistance, co-operation, and consequent joint- 
 responsibility of the lay-people in respect of ordination, 
 is, alas! only too clear. I will not now speak of the 
 subject of their aid in selection, further than to allude 
 to the immense accession of strength and influence 
 which could not fail to be imparted to all church work, 
 if the spiritual men whose duty it was to take the lead 
 in such work were themselves deliberately chosen by 
 careful, earnest, prayerful selection on the part of all 
 those!, clergy and laymen, whom they were to be called 
 to govern, and if thus the action of the whole Church mn 
 its Spirit-bearing strength might be made to tell upon 
 the choice of fit men as pastors for the charge of the 
 separate portions of the flock. But who can think of 
 the large amount of earnestness and piety, of energetic 
 zeal for God, which has gradually broken away from the 
 outward unity of the Church in this country, bringing 
 division, opposition, unkindness, and extreme danger of 
 mistaken teaching of all kinds, without reflecting sadly 
 upon the narrowness which has surely on our side helped 
 to make the breach and to keep it open; and without 
 most earnest prayer that God will of His great merey 
 give us all such heavenly wisdom and charity as may 
 teach us how to gather again into the one fold those 
 who love the Lord in sincerity ; to avail ourselves of 
 many real gifts in men who are now separated from us, 
 
 1 Vide Note HHH. 
 
VIL. | Power of Absolution. 205 
 
 and so to enable us to speak with that one heart and one 
 voice to the world by which the world is to know and 
 accept the divine mission of the Redeemer ? 
 
 No doubt it does not belong to my special subject to 
 dwell upon such thoughts now; but I cannot refrain 
 from expressing my own belief that as by the gradual 
 elimination of the lay share and the lay responsibility in 
 the various actions of the body of Christ, the evil we so 
 deeply lament has been in part caused, so by the re- 
 storation of ancient practice under the great primitive 
 principle, that melancholy evil might in some degree be 
 remedied. That the special priestly powers descend by 
 due imposition of hands from the apostles, and may not 
 be invaded without sacrilege, we hold fast as one of the 
 chief pillars of the constitution of the Church of Christ ; 
 but saving this, there is immense scope, as there is 
 boundless need, for the action of earnest men, if with 
 wise and charitable and loving hearts, with large united 
 counsel, we would address ourselves to the task of 
 winning them to an orderly share in the great work 
 which we all have in common. _ 
 
 There is one other important branch of the subject 
 which it is necessary to touch upon, however briefly and 
 lightly, before we leave the general topic of the adminis- 
 tration of the collective powers of the spirit-bearing 
 body of Christ. I mean Absolution. 
 
 The origin of this power, so far as it can in any degree 
 or in any sense be exercised by man, is of course to be 
 
206 The double promise answers [| LECT. 
 
 sought in the gift of Christ bestowed upon the apostles 
 by the Lord on the day of the resurrection, as recorded 
 in the twentieth chapter of St. John’s Gospel, when 
 ‘He breathed on them, and said, Receive ye the Holy 
 Ghost: whose soever sins ye remit, they are remitted 
 unto them; and whose soever sins ye retain, they are 
 retained πὶ This power so given, the Lord had pro- 
 mised twice before: once, as written in the sixteenth 
 chapter of St. Matthew, when in answer to the great 
 confession of St. Peter He had said, ‘Thou art Peter, 
 and upon this rock I will build my Church; and the 
 gates of hell shall not prevail against it. And I will 
 give unto thee the keys of the kingdom of heaven: and 
 whatsoever thou shalt bind on earth shall be bound in — 
 heaven, and whatsoever thou shalt loose on earth shall 
 be loosed in heaven®.’ At which time we understand 
 Him to have spoken to St. Peter as the representative of 
 the Twelve; and again, in the eighteenth chapter of 
 St. Matthew °, when giving direction as to what His 
 followers should do when brother sinned against brother, 
 He repeated the same words respecting the Church in 
 general which he had already spoken to St. Peter, and 
 in him to the Twelve. 
 
 Let it be observed here what a close parallelism there 
 is between the double promise and the double fulfilment. 
 As the Lord gave the same promise first to the Twelve 
 
 m St. John xx. 22. n St. Matt. xvi. 18, 19. 
 ο Ibid. xviii. 18. 
 
vil. ] to the double gift. 207 
 
 represented by St. Peter, and then to the Church in 
 general, so when the Holy Spirit was given was the 
 actual gift as double as the promise had been before. 
 First to the Twelve, the breath of the Lord Himself 
 gave it as recorded in the twentieth chapter of St. John; 
 and then again on the great day of Pentecost, the actual 
 descent of the Holy Spirit gave it to the Twelve as re- 
 presenting the whole body of believers. 
 
 From this observation we seem to find a clue to the 
 somewhat difficult question which has perplexed inter- 
 preters of Holy Scripture of all times; the relation, I 
 mean, which the gift of the resurrection-day bears to 
 the gift of the day of Pentecost. For while it seems 
 difficult on the one hand to suppose that words so plain 
 as those used by our Lord in the twentieth chapter of 
 St. John imparted no real gift, ‘imsomuch that,’ as 
 Hooker says, ‘it were absurd to imagine that our Sa- 
 viour did both to the ear, and also to the very eye ex- 
 press a real donation, and yet they at that time receive 
 nothing,’ yet on the other hand it is very difficult to 
 distinguish as separate gifts the power to remit and 
 retain sins of the resurrection-day, and the power to 
 baptize for the remission of sins which was undoubtedly 
 given at Pentecost; besides that we believe that all 
 other methods whereby sins are forgiven spring and 
 issue from the covenanted remission, promised, upon the 
 due use of the means of obtaining it, in holy baptism. 
 And to this again is to be added the general force of the 
 
208 The gift given at two times. [LeCT. 
 
 statement that the Holy Ghost was not given till Jesus 
 was glorified in the Ascension”, and that He might not 
 send the other Paraclete before He Himself was gone 
 away in the flesh. From the consideration of this dif- 
 ficulty several of the ancients, as Theophylact, Euthy- 
 mius, Aquinas, conclude that the apostles did not actually 
 receive the Holy Ghost upon that former occasion, but 
 were made capable of receiving it. But may not the 
 interpretation which I have indicated give sufficient 
 explanation of the difficulty? The gift on the resur- 
 rection-day designated, for all time, the personal ad- 
 ministrators of that power from on high which was to 
 be actually given to the whole Spirit-bearinge body at 
 Pentecost., The gift on the resurrection-day marked, 
 empowered, and distinguished for perpetual succession 
 those who were to be the organs and representatives of 
 the whole Church in regard to these high powers, when 
 the Holy Spirit who conveyeth the powers should be 
 actually given. There is no need to suppose that the 
 distinction lies in the powers, as though some were 
 given at one time and some at another, and so it were 
 necessary to find some difference between them. The 
 two giving, like the two promises in St. Matthew’s 
 Gospel, were really givings of the same gift; but the 
 one marked and empowered, and by an antepast of grace 
 sanctified the organs or channels, through the agency of 
 which the actual powers which the other gave should be, 
 
 P St. John vii. 39; xvi. 7. 
 
Vil. | What ts the power thereby given? 209 
 
 m orderly communication, administered to mankind 4. 
 If I may borrow an illustration from the narrative of 
 the miracle of the giving of sight to the blind man as 
 recorded in the eighth chapter of St. Mark, it is as 
 though on the former occasion the eye, not without a 
 certain amount of visual power, had been created as an 
 organ, and on the latter the body were put in full pos- 
 session of its mighty collective life, and the brain won 
 the divine skill of transforming: all that organic power 
 into real and perfect sight. 
 
 What then do we understand to be the continuing 
 power which these sacred words bestowed upon the 
 apostles first, and still bestow upon those who by due 
 ordination succeed to their place? If it be true, as I 
 have suggested, that they designated and empowered, in 
 the first instance, the personal organs of that plenary 
 authority which, fifty days later, was poured in its 
 fulness upon the whole Church, what do we believe to 
 be the still living effect which they have upon those 
 whom the apostles by imposition of their hands put into 
 their own place before they died, and those who still by 
 the perpetual succession of the same rite, hold the same 
 proportionate position in the body of Christ ? 
 
 There can be no doubt that all covenanted remission 
 of sins given in any way through the agency of man in 
 the Church of Christ, has its root and beginning, to the 
 receiver, in holy baptism. This I presume is the mean- 
 
 a Acts i. 8. 
 P 
 
210 Ministerial absolution entrusted (LECT: 
 
 ing of the clause in the Nicene Creed, ‘I believe one 
 baptism for the remission of sins. The efficacy of re- 
 pentance, the effect of absolution, the pardon involved in 
 the growth of grace in general, and in the communion 
 of the body and blood of Christ im particular, and if 
 there be any other means whereby sins are forgiven, all 
 have their origin in the great gift of holy baptism, 
 which is the imparting of present, and the covenant of 
 all future forgiveness. 
 
 It might have been thought that the gift of the 
 twentieth chapter of St. John would have confined the 
 whole subject of the remission of sins, so far, I mean, as 
 human agency might be employed in it, absolutely to 
 the apostles, and their personal successors ; that so bap- 
 tism, with all its covenanted consequences, and all the 
 subsequent methods, should have been given into their 
 hands exclusively to administer to the people. And no 
 doubt the theory of the relation borne by the clergy to 
 the body of Christ would have been more systematically 
 perfect if this had been the case. But as has been shewn 
 in a former Lecture, the prerogative of God’s mercy 
 infringes upon the strictness of the theory, and it has 
 been ascertained to be His will that the use of elemental 
 water with the sacred words, by whomsoever adminis- 
 tered, suffice to bring into the fold and flock of God any 
 soul of man, at least to such extent as that the germ of 
 spiritual life, though not the fulness of spiritual living, 
 should be given thereby. We thankfully acknowledge 
 
VII.] to the Apostles and their successors. 211 
 
 the gracious truth. But with this exception the general 
 theory remains complete. Even in baptism the general 
 order of the Church confines the usual and orderly ad- 
 ministration of the Sacrament to the clergy, while to 
 the bishops alone is given the power of completing by 
 laying on of hands the irregular and imperfect gift 
 when given by lay or other unauthorized agency. But 
 all the other methods of divine forgiveness, subsequent 
 to that of baptism, in so far forth as they are conveyed 
 through human agency to those who are by baptism 
 made capable of receiving them, are, without exception, 
 delivered to the clergy, bishops and priests, under the 
 original charter of the words of the Lord, sealed by His 
 most holy breath, to be conveyed to His people. 
 
 Putting aside then, until the next Lecture, the whole 
 subject of self-examination and repentance, that 1s to say 
 the privileges of the Personal Priesthood, whereby every 
 baptized man has his own separate right of access to the 
 Father through Christ, we may observe in general that 
 the ministry of absolution is correlative to the ministry 
 of discipline, that loosing answers to binding, and that 
 sin either public and notorious so as to offend the con- 
 gregation, or so weighty and grievous, though secret, 
 as to burthen and distress the conscience beyond its 
 own unassisted power of obtaining peace, requires the 
 aid of the collective powers of the Spirit-bearing Church 
 in order to give it that correction first, and after due 
 repentance that assured peace and restoration to the 
 
 P2 
 
212 The power inherent in the whole body. [LECT. 
 
 favour of God which such sin had greatly endangered. 
 These collective powers it is the special privilege of the 
 priesthood to administer, and I own myself at a loss 
 to understand how any person who believes in the con- 
 tinual presence, even to the end of the world, of Christ 
 with His Church, and by consequence, the perpetual 
 maintenance of the powers with which He originally 
 endowed the Church, can doubt the fact that it 1s so. 
 
 This is the meaning of that precept of St. James, 
 ‘Confess your faults one to another, and pray one for 
 another, that ye may be healed” For in the body of 
 Christ in general there is a power of healing different 
 from that which is in each separate member of that 
 body, and able to supplement and fill up its deficiencies. 
 This is at least part—the chief part—of the meaning of 
 that πόδας νίψασθαι δ, that washing of one another’s feet, 
 which even they require who have been wholly bathed 
 in the bath of baptism. ‘For whereas,’ says St. Au- 
 gustine, ‘as long as we live in the midst of human 
 things the earth is necessarily trodden: so our very 
 human affections, without which we cannot live in this 
 mortal state, are as feet. But if we thus confess our 
 sins, He who washed His disciples’ feet forgiveth us our 
 sins, down to the feet wherewith we walk upon the 
 earth *,’ 
 
 Inherent then in the whole body, as one of the main 
 
 r St. James v. 16. 5 δύ. John xiii. 10. 
 t Vide Note III. 
 
VII. | Case of the incestuous Corinthian. 213 
 
 incidents of its collective priestliness, and administered 
 by those who hold by due succession under the sacred 
 breath of Christ as breathed upon the twelve, this 
 great power is plainly twofold, according to the words 
 of the Lord who gave it. The power of binding or 
 of retaining sins, and the power of loosing or remitting 
 them. 
 
 In respect of the former of these kinds of power, 
 besides that the words of Christ in the eighteenth 
 chapter of St. Matthew promise it distinctly to the 
 Church in general, and not to a separate class within 
 the Church, the single case of discipline recorded with 
 particulars in the New Testament—I mean the case of 
 the incestuous sin spoken of in the two Epistles to the 
 Corinthians"—seems to shew beyond question where 
 such power resided, and in what manner it was to be 
 exercised. ‘For I verily, says St. Paul, ‘ being absent 
 in body, but present in spirit, have judged already, as 
 though I were present, concerning him that hath so 
 done this deed, in the name of our Lord Jesus Christ, 
 ye being gathered together, and my spirit, with the 
 power of our Lord Jesus Christ, to deliver such an 
 one unto Satan for the destruction of the flesh, that 
 the spirit may be saved in the day of the Lord.’ See 
 here the authority of excommunication. The power 
 of the Lord Jesus Christ, the authority of the apostle, 
 the assembly of the Corinthian Church. It was a 
 
 u 1 Cor. v. 3-5 ; 2 Cor. ii. 5. 
 
214 The Absolution in the Daily Service. |LECT. 
 
 public scandal, a case in which the Church of Cormth 
 should have mourned, that he that did this deed might 
 be removed from among them. And again, when the 
 Corinthians obeyed the apostle, and the offender was 
 excommunicated, St. Paul repeats in other terms a like 
 statement of the authority under which the act of for- 
 giveness or absolution was done: ‘sufficient to such a 
 man is this punishment which was inflicted by the more 
 part of you*.” ‘To whom ye forgive anything, I forgive 
 also, for indeed what I have forgiven, if I have forgiven 
 anything for your sakes forgave I it in the person of 
 Christ. See here again the course of authority: the 
 person of Christ in whom alone is the real sprmg and 
 source of power, the enjoining apostle, the punishment 
 inflicted and the comfort given,—not apparently una- 
 nimously, but by the greater part of the Christians of 
 Corinth. 
 
 In lke manner the power of loosing or remitting 
 sins, ultimately residing, under Christ, in the Church, 
 and entrusted to those for administration who are au- 
 thorized by divine descent of ordination to exercise it, 
 is given to help to peace and recovery of grace those 
 who, by public sentence or by the secret consciousness 
 of sin, feel the face of God averted from their souls, and 
 crave the aid which He has mercifully given for their 
 restoration. 
 
 In the ordinary offices of public prayer, where many 
 
 ; Ν ? 5 τὲ 
 * Ἱκανὸν τῷ τοιούτῳ ἣ ἐπιτιμία ἣ ὑπὸ τῶν πλειόνων. 2 Cor. ii. 6. 
 
VII.] In the Communion Service. 2:1 5 
 
 Christians unite their voices in general confession, each 
 articulating, so to speak, the general tones and language 
 of the confession-prayer with his own personal conscience 
 of sin and sorrow, the voice of priestly absolution con- 
 tinually falls as an unfailing and gentle dew from heaven, 
 freshening the hearts that are laying their griefs before 
 the Lord, while it adds to the comfort of their personal 
 priestliness the further assurance of pardon, wherewith 
 the collective priestliness of the whole Church of God is 
 authorized to support, uphold, and strengthen their 
 peace. 
 
 Moreover, inasmuch as the sacrament of the Lord’s 
 Supper is, as has already been explained, the sacrament 
 of the complete restoration of the separate members of 
 the body, operating to the perfect re-union of the whole 
 body, it follows that in that sacrament, in the preparation 
 for it beforehand, and in the actual administration of it, 
 the most special and characteristic exercise of that power 
 is to be found. Those who are in notorious sin, whereby 
 the congregation is offended, are to be repelled from 
 communion, and not re-admitted to it until restored by 
 due absolution upon repentance; and those who are in 
 such distress of mind from the burthen of secret sin as to 
 feel themselves unfit to communicate, and really, though 
 without the knowledge of others, outside for the present 
 of the pale of God’s people, are by the ministry of God’s 
 Holy Word to receive from the priest the benefit of 
 absolution, together with ghostly counsel and advice, 
 
216 In the Visitation Service. [LECT. 
 
 to the quieting of their conscience, and avoiding of all 
 scruple and doubtfulness. So before: and in the actual 
 scene- of Holy Communion again, but with stronger and 
 clearer voice now than in the daily prayers, the accents 
 of the priestly Church uttered through her priestly organ, 
 assure with authoritative comfort those who turn to God 
 with hearty repentance and true faith, of God’s unfailing 
 promise of the forgiveness of their sins. 
 
 And, in the time of heavy and dangerous sickness— 
 in the time when death seems to be impending, when 
 the conscience is likely to be burthened with weighty 
 matters lightly regarded, perhaps hardly remembered at 
 all in the days of health and strength, when bodily and 
 mental powers are enfeebled, and the heart is tempted to . 
 sink down and despair under the prospect of appearing 
 immediately in the presence of the most holy God with 
 all its sins upon it,—is the blessed comfort of the solemn 
 confession to God in the presence of His priest, and the 
 tender administration of God’s Holy Word and promise, 
 crowned by the audible words of authorized and express 
 absolution, not to be refused to the afflicted and dying 
 sinner, humbly and heartily desiring it. O let no shrink- 
 ing from the honest and faithful use of the divinely de- 
 scended powers that come to the Church and to her 
 priest from the holy words and breath of Christ,—let no 
 base fears of worldly objection or scorn lead a priest of 
 God to grudge to his dying brother the clear, outspoken, 
 ringing words of holy absolution, which the Church has 
 
VII.] The power ts the same in all. 217 
 
 put into his mouth, which the sad sinner humbly and 
 heartily craves, which his faithful full confession has 
 earned! Do not mock the dying patient by reminding 
 him that he too is a physician. Do not cheat the broken- 
 hearted penitent by telling him that he is a priest him- 
 self. God has provided an express comfort for him in 
 his extremity of distress. God has given to you, and to 
 none but you, the very anodyne for his poor soul’s pain. 
 You are cruel, you are faithless, you are untrue to your 
 holy calling and duty, if, out of fear of man, you shrink 
 from using it. 
 
 Nor let it be supposed that in this last case the priest 
 is claiming to exercise any other powers than those which 
 he exercises in the more ordinary cases of the absolutions 
 in the Daily Service, and in the Communion Office. No 
 doubt the words in which he is directed in the Prayer- 
 book to pronounce the sentence of forgiveness are dif- 
 ferent—perceptibly and markedly different—in the three 
 cases. But the difference arises not from any difference 
 in his own power, but from the difference in the cireum- 
 stances under which the same identical power is exer- 
 cised. In the Daily Service he is speaking to a mixed 
 congregation, consisting of he knows not whom. To 
 them, as having just united their voices with his own in 
 confession to the throne of the heavenly grace, he, stand- 
 ing up in the power of his holy office while they kneel, 
 pronounces the sentence of God’s assured absolution and 
 remission of sins to such as ‘truly repent and unfeign- 
 
218 All are to be understood ΠΡΟΣ: 
 
 edly believe His holy Gospel.” In the Communion 
 Office, where none are (or ought to be) present and taking 
 part, except such as ought to have given their names 
 at least some time the day before, and by their presence 
 profess to repent truly and earnestly of their sins, to be 
 in love and charity with their neighbours, and to intend 
 to lead a new life of holiness and obedience, the priest’s 
 words of absolution take a stronger tone. Speaking with 
 the authority which God has given to him, he addresses 
 them expressly to the people present. That which in the 
 former case had sounded only like a general statement of 
 forgiveness on God’s part to the penitent and faithful, 
 is now not put any longer in the mere form of a state- 
 ment, but in that of a conveyance directed expressly to - 
 the persons actually present in the Church. In the Vi- 
 sitation Service, where the penitent is one only, and he 
 very sick, and probably with death in prospect, where he 
 feels his conscience troubled with weighty matters, where 
 he has made special confession of his sins to Almighty 
 God in the priest’s hearing, so that the priest verily and 
 with good ground believes that he has poured out the 
 secrets of his heart in full and unreserved sorrow for his 
 sins, there-—on his own humble and hearty desire, the 
 priest is bidden to speak without further reservation the 
 sentence of absolution, free and full, which the divine 
 succession that dates from the sacred breath and the holy 
 words of Christ Himself, to which I have so often re- 
 ferred, empower him to pronounce. But all the three 
 
ψΠΠ.} as throwing light upon cach other. 219 
 
 absolutions of the Prayer-book are to be understood as 
 throwing mutual light upon each other. As, on the one 
 hand, the power claimed and exercised in the last and 
 most strongly worded of them is not less truly present 
 in the second and in the first, so that both in the Com- 
 munion Office and the daily prayers the more general 
 methods of statement by the priest of God’s forgiveness 
 wheresoever repentance and faith are present, do actually 
 convey to any who have made their confession in such 
 real repentance and true faith the actual and undoubted 
 sentence of delegated absolution not less certainly nor 
 less strongly than the stronger form of the Visitation 
 Service, so, on the other hand, the strong form of the 
 Visitation Service is to be interpreted by the sober and 
 general statements of the other absolutions; and the 
 priest’s words are not to be understood further than as 
 the more clear and unreserved expression of that dele- 
 gated authority whereby he is empowered to carry home 
 to the trembling and anxious soul of the single penitent 
 to whom he speaks, the blessed truth that God nm whom 
 alone resides any conceivable power to forgive the sins of 
 His creatures, doth truly pardon and absolve him, as ‘ He 
 pardoneth and absolveth all them that truly repent and 
 unfeignedly believe His holy Gospel.’ 
 
 But while we desire to vindicate, as an undoubted 
 power of the priesthood, the divinely descended authority 
 -of pronouncing the sentence of sacred absolution upon 
 true repentance, it is never to be forgotten that it is in 
 
220 Ministerial absolution [LECT 
 
 the very essential nature of that power to be remedial, 
 helpful, and, if I may so call it, supplemental. The first 
 and foremost doctrine of the Gospel on the subject of the 
 forgiveness of sins is surely this,—that as it is certainly 
 given freely and fully in holy baptism to all such as 
 receive that sacrament in true repentance and faith, so 
 after baptism it is no less freely and fully promised to 
 all those who continually turn in like repentance and 
 faith back again to God. This we must lay down with 
 the most unreserved and unhesitating confidence as one 
 of the very first principles of the divine doctrine of the 
 Gospel. ‘For if we confess our sins, God is faithful and 
 just to forgive us our sins, and to cleanse us from all 
 unrighteousness.’ But it is of the great and tender mercy - 
 of God also that, knowing the frailty of man and his 
 hability to heavy and continual sin, and knowing too the 
 weakness of his heart, and the self-distrusting feebleness 
 of the conscience, very often as little able to support 
 itself as a broken reed when really awakened to the full 
 sense of its guilt and danger, He has added to this 
 gracious scheme of restoration what I have called the 
 remedial and supplementary institution whereby the 
 collective priestliness of the universal body may operate 
 to support and supply the otherwise failing and imper- 
 fect strength of the single guilty and desponding Chris- 
 tian. But it is of the utmost importance to keep in 
 mind this its remedial and supplementary character. It 
 is not to be in any degree a substitute for conscience. 
 
VII. | helpful and subsidiary. 221 
 
 It is not to be in any degree a substitute for personal 
 strength, for self-direction, for personal communion with 
 God in prayer, for living in the conscious sight and pre- 
 sence of the Holy Spirit, who face to face with the soul, 
 and deeply penetrating its most inward and profound 
 secrets, searcheth, and is ready and willing to strengthen 
 and sanctify it, if it will be strengthened and sanctified, 
 with a power which needs no help nor aid nor addition 
 of any conceivable kind. 
 
 And I cannot doubt that the practice of continual 
 confession to a priest, and the craving for continual 
 absolution at his hands—much more the habit of seek- 
 ing constant ‘direction,’ as it is called, of conscience 
 from him, has a distinctly enfeebling effect upon the 
 personal strength with which a Christian ought to 
 learn to walk before God, and to order his own steps 
 according to His law. It is with things spiritual as it 
 is with things natural in this respect. To lean unduly 
 upon helps, to depend for guidance upon other men 
 further than is absolutely necessary, is to betray the 
 personal powers which God designed that we should cul- 
 tivate, and to lose the precious lessons which such culti- 
 vation is intended to teach us. Add to which that the 
 same practice has a dangerous tendency to weaken the 
 sense Of the Holy Spirit’s presence in the heart, and 
 the awful consciousness of the searching and unerring 
 ’ scrutiny with which He sees and knows and _ balances 
 with the most exact and unfailing rightfulness, the very 
 
222 Caution requisite in the use [LECT 
 
 truth of man’s secret being, the reality of his repentance, 
 the depth of his devotion, the real nature and heinousness 
 of his sin. For man cannot look into the heart of man ; 
 nor can man convey to man in words, except in the 
 roughest and most imperfect way, the actual reality, the 
 full true reality of the consciousness that is within him. 
 Words are too strong sometimes, sometimes too weak, 
 always inadequate ; they leave untold great tracts of 
 consciousness, and the more they are multiplied in the 
 attempt to tell them, are apt to leave them untold all 
 the more. The impressions which words convey are un- 
 certain, fallacious—now too weak, now too strong, now 
 mistaken, always uncertain. But He with whom we 
 have to do, the Word of God, and His Spirit, is living, © 
 and powerful, ‘and sharper than any two-edged sword, 
 piercing even to the dividing asunder of soul and spirit, 
 and of the joints and marrow, and is a discerner of 
 the thoughts and intents of the hearty.’ He needeth 
 no words. He maketh no mistakes. Everything is 
 utterly manifest in His sight. To Him the heart may 
 learn (and happy is the heart that so learns!) to open 
 its grief with the certainty of the tenderest sympathy, 
 with the certainty of the divinest appreciation, with the 
 fulness of outpouring and confidence that belongs to 
 those who know that when their heart condemns them, 
 God, and God only, is greater than their heart, and 
 knoweth all things. 
 y Heb. iv. 12. : 1 St. John iii. 20. 
 
VII. | of ministerial absolution. 223 
 
 This in caution; in what I believe to be wise and 
 necessary caution. To the baptized the offices of the 
 personal priesthood in the way of repentance and forgive- 
 ness come first, those of the collective priesthood are 
 secondary and subsidiary. It is a fault in theory, as it 
 is dangerous in practice, to elevate them, or to run the 
 risk of elevating them, into the first place. No doubt 
 it is a question of degree. The line has to be drawn 
 somewhere. It is in the Christian faithfulness—the brave 
 Christian faithfulness of the penitent, and the Christian 
 wisdom of the priest—to draw it with a very grave 
 reserve, a reserve doubly necessary in a case where dis- 
 use, and much past corruption, and the obvious liability 
 of various kinds of danger, and I will add, the scanti- 
 ness of special and particular directions from authority, 
 embarrass the exercise of a real, and in its own place, a 
 most precious and sacred power. 
 
 And thus, brethren, I have endeavoured to trace the 
 operation of the two great principles which I have laid 
 down through the main ordinances of the Gospel, de- 
 siring to show that im them all, while the ultimate 
 spiritual power and authority, so far as it is entrusted to 
 man at all, resides in the universal Church, the body of 
 Christ, the administration of it is put mto the hands of 
 a special priesthood, representative and organic, em- 
 powered by divine descent of ordination to exercise the 
 ‘various priestly functions upon themselves and their 
 brethren. I have spoken very shortly upon each point, 
 
224 Summary of the view taken. 
 
 from the necessity of the case: and plainly ; for if I 
 may not speak plainly, I must not speak at all. If the 
 principles that I have laid down are sound and true, 
 they certainly are not unimportant. To your candid and 
 thoughtful consideration I commend them. 
 
 It only now remains to speak of the personal priest- 
 hood of every single Christian—that blessed and sacred 
 right of access, whereby each baptized member of the 
 body of Christ is free to approach his merciful Father 
 which is in heaven, in the strength of the Holy Spirit, 
 and with the sacred assurance of the Divine love and 
 favour won for him by the blood of Christ. 
 
Peer URE ΝΠ. 
 
 THE PERSONAL PRIESTHOOD. 
 
 For by one Spirit we are all baptized into one body, whether we be Fews or 
 Gentiles, whether we be bond or free; and have been all made to drink 
 into one Spirit.—1 Cor. xii. 13. 
 
 debe far I have spoken of the exterior administration 
 
 of the Holy Spirit of God to the souls of men, through 
 the operation of the Church, the body of Christ. There 
 is no occasion to recapitulate at present the view which 
 I have taken, which must be abundantly familiar to 
 those who have heard the preceding Lectures. I believe 
 that view to be sound and true; and though I cannot 
 pretend to find it either laid down as a thesis, or stated 
 in its completeness by ancient writers, yet I venture to 
 think that in all its main and essential particulars, it 
 will be found to pervade the writers of the ancient 
 fathers, and to be present as a basis of doctrine in the 
 sober theology of the chief writers of the Church of 
 England. I also believe the view which I have 
 
 Q 
 
226 The view taken acknowledges ner, 
 
 taken to be one capable of leading to results by no 
 means few or unimportant, if it should be adopted in its 
 breadth and fulness. For it seems to recognise the 
 justice and the place in the Christian scheme of a great 
 number of points held with much force as characteristic 
 by various Christian bodies, while it rejects such as, 
 though held with equal force by those bodies, have been 
 regarded by other Christians as their characteristic 
 errors; and that, not in the way of an eclectic or arbi- 
 trary piecing of heterogeneous materials, but in the way 
 of consistent and clear consequence from an intelligent, 
 and, I hope, not unfounded theory. With the Roman 
 Catholics it acknowledges the peculiar powers of the 
 priesthood, and claims for them exclusively the adminis- 
 trative functions which are derived from the long de- 
 scent of the Holy Spirit, ever since the breath and words 
 of Christ first imparted it to the Twelve on the resur- 
 rection day. With the school of the late Dr. Arnold, it 
 altogether admits and insists upon the personal priest- 
 hood of every baptized member of the body of Christ, 
 and, by consequence, his unimpeded access, im all the 
 offices of personal devotion, to the grace and favour of 
 God for Christ’s sake. But it adds to both that which 
 both greatly need, the full confession of the other part 
 of the great twofold truth, which each in its turn has 
 lost, holding that the inherent priestliness of the whole 
 body helps, in a way that cannot be dispensed with, the 
 official priestliness of the organic priesthood, and that 
 
VIII. | ‘much truth in other systems. 227 
 
 the organic priesthood, in various departments of its 
 exercise, 1s requisite, as to produce, so also to maintain 
 and keep up in its full strength and under its deep 
 occasional needs, the priestliness of each single member 
 of the entire body. With the whole Church of God of 
 ancient, and, I may add, of modern times, it acknow- 
 ledges the absolute authority of Holy Scripture, down 
 to the smallest details of what is written; but it lays 
 itself open to no critical attacks as to the methods, or 
 degrees, or limits of Divine inspiration in the sacred 
 writers, beg content to believe that in an historical 
 religion, the continuity of which extends over wellnigh 
 four thousand years, and of which every part and portion 
 is essentially necessary to all the rest, it is a sound as 
 well as an inevitable conclusion, that God has given to 
 each age the specific duty of determining those points 
 which it alone has the means of determining, and that 
 thus every single part of the whole connected scheme or 
 fabric becomes a real evidence and a satisfactory proof 
 of all the rest. So, having received the books of Holy 
 Writ as a sacred inheritance from those ages which alone 
 had the duty, because they alone had the means, of form- 
 ing a judgment upon their authority, we may on this 
 view decline to examine and re-examine for ever ques- 
 tions which have been settled, and respecting which the 
 greater part of the evidence which once existed, has in 
 the course of things, that is, in the providence of God, 
 perished. 
 Q2 
 
228 It might lead to some [πε τ: 
 
 I also venture to think that, if both sides of the great 
 twofold truth which it has been my wish to put for- 
 ward were fully realized in their respective and united 
 strength, they might be found to help in throwing light 
 upon many questions of no slight importance and diffi- 
 culty which are now pressing upon the Church. For 
 example, the extremely urgent question of winning back 
 into the full communion and brotherhood of the Church 
 the Wesleyan body,—men who by no professed difference 
 of doctrine, nor, apparently, by any insuperable difference 
 in respect of discipline,—with great gifts of earnestness 
 and influence, have slid away from us, against their 
 founder’s earnest desire and repeatedly expressed warn- 
 ing,—might seem to be not wholly incapable of solution, 
 if we took deeply into our hearts the mighty scope for 
 every sort of various action in the Church, which the 
 full doctrine of the general priestliness of all the mem- 
 bers of the body of Christ brings prominently into view. 
 In like manner, the whole subject of non-established 
 Churches, as in the colonies,—a subject daily growing in 
 importance, and imperatively requiring some well-con- 
 sidered and deeply-digested method of uniform settle- 
 ment, 1s never seen in so true a light as when both parts 
 of the twofold truth which I have insisted upon, are 
 fairly and fully recognised. The isolation and quasi- 
 despotic action of the single bishop, or of several bishops 
 together, very feeble as it can hardly fail to be, if he or 
 they be regarded as the only holders of sacred spiritual 
 
VIII. not unimportant conclusions. 229 
 
 authority, is at once changed into an infinitely greater, 
 because truer and more truly founded power, if it be 
 backed and supported by the full momentum of the 
 priestly Church or Churches over which they rule. Even 
 the more difficult and complicated questions which arise 
 in respect of Churches established by law, gain a reflex 
 light from the practical exhibition of principles in such 
 Churches as are by the condition of the circumstances so 
 placed as to be able to act them freely and fully out. 
 
 We have now to consider, in conclusion, the personal 
 priesthood, so to call it, of every single Christian man, 
 whereby (putting out of sight for the present the graces 
 which are continually ministered to him by the agencies 
 of others) he, singly and alone, in the dignity of his own 
 real and personal priestliness, has direct and unimpeded 
 access to God, now become his loving Father in Christ. 
 
 It is necessary at this point to consider with some 
 attention what information is given to us in Holy Scrip- 
 ture respecting the origin and beginning of the work of 
 God in its secret dealings with the heart of man, in 
 order that we may trace in some degree the distinct 
 threads, if I may so speak, of Divine grace—that of the 
 inward and personal, and secret operations of the Holy 
 Spirit in the soul on the one hand, and that which be- 
 longs to exterior and appointed methods of sacramental 
 and covenanted efficacy on the other. Both, according 
 to the Divine scheme of religion, are necessary to the 
 full Christian perfection of each member of the body of 
 
230 The two distinct threads of grace. [LECT. 
 
 Christ. But they are not identical, and they must not 
 be confounded. Neither can be spared in the examina- 
 tion of the true history of the Christian soul, without 
 the risk of serious evil arising from the omission. 
 
 ‘Whence is it,’ asks St. Basil the Great, in that most 
 precious Treatise on the Holy Spirit, ‘that we are Chris- 
 tians? Through faith, every one would answer. And 
 how is it that we are saved? No doubt, by having . 
 been born again through the grace of baptism. For 
 from what other source can it be?’ “ Faith and baptism, 
 the two means of salvation, are of like nature with one 
 another, and not to be divided. For faith is perfected 
 by baptism, and baptism is founded upon faith, and 
 each is effected by the same Divine names. For as we - 
 believe in the Father, and the Son, and the Holy Ghost, 
 so also are we baptized into the Name of the Father, 
 and the Son, and the Holy Ghost. The confession going 
 before leadeth the way to salvation, and baptism follow- 
 ing after setteth the seal to our assent *.’ 
 
 Weighty words these, and capable, if they be care- 
 fully considered, of furnishing a clue to lead us through 
 the intricacy of the subject on which we speak. 
 
 For what is this precedent faith, which thus going 
 before leadeth the way unto salvation, upon whieh bap- 
 tism following after thus setteth the seal? It is surely 
 a personal, secret, inward growth, begun when first the 
 soul of man, touched inwardly by the illuminating and 
 
 4 Vide Note KKK. 
 
VIII. | Precedent farth. 231 
 
 sanctifying grace of the Holy Ghost, turns? itself, and 
 is turned towards the acceptance and love of Divine 
 truth, and culminating in that fulness of assured con- 
 viction which is ready to receive the impression of the 
 seal of God in the outwardly administered sacrament 
 of Holy Baptism. 
 
 No doubt the whole world is in such sort full of the 
 operation of the Holy Spirit of God, that all that is 
 in any degree good or holy, or tending to goodness or 
 holiness in created things, is derived from that single 
 source. We do not doubt that the holy angels them- 
 selves depend for all their stability, their order, their 
 foreknowledge, their powers of acceptable duty and 
 praise, upon His gift. In the power and by the gift 
 of the Holy Spirit, our first father, like the rest of the 
 visible creation, was made very good. And all that 
 remained of good after the Fall among his descendants, 
 whether in the favoured race of Abraham the friend of 
 God, or in the heathen nations, came in like manner 
 from the free overflowing mercy of God in the Holy 
 Spirit. 
 
 All this in general: but this would not have brought 
 men to God in Christ, nor have sufficed to begin the 
 
 b’ *O wondrous chain! where aye entwine 
 Our human wills, a tender thread, 
 With the strong will Divine! 
 ' We run as we are led.’ 
 Miscellaneous Poems by the Rev, John Keble. 
 
232 Precedent faith [LECT. 
 
 actual movement of their hearts in the direction of 
 faith, properly so called, without some intervention of 
 express human teaching. (For ‘how shall they believe 
 in Him of whom they have not heard? and how shall 
 they hear without a preacher?’) So wonderfully even 
 in its inmost operations the work of God is blended 
 with the work of men, and needs its joint action. 
 
 When then, in the merciful providence of God, the 
 due preacher is sent with the message of the Gospel— 
 that message which, revealing the depth and enormity 
 of human sin by the greatness of the sacrifice required 
 for its forgiveness, reveals also the infinite love of Him 
 who is at once the Priest and the Victim, the Mediator 
 and the Judge—why is it that that message falls upon - 
 various hearts with so very different power, and re- 
 ceives so different welcome? Why is it that one heart, 
 recognising its own sinfulness and inability of help, 
 clings with the warmest, most intense and earnest 
 clinging to the tidings of the crucified Lord, while 
 others, commonly the most, either scorn it, or at least 
 give it little heed, and pass it by? 
 
 No doubt, as in other and more general ways, the 
 uncovenanted overflowings of the Holy Spirit have 
 never altogether deserted the fallen race of man, so it 
 has been also in this more especial and definite instance. 
 As it was by the Holy Spirit that the voice of the 
 preacher was sent to cry aloud in the wilderness of 
 ignorance and sin, so was it also by the unseen ope- 
 
VIII. | the gift of the Holy Spirit. 233 
 
 ration of that same Holy Spirit that the hearts of men 
 turned and opened themselves, like the heart of Lydia 
 the seller of purple of Thyatira, to believe and welcome 
 the blessed words of the Gospel®. Not necessarily at 
 once, not necessarily with any outward observation, not 
 necessarily with any direct or visible connexion with 
 the preacher’s words, the Holy Spirit of the Most High 
 God doth sow in the hearts of men that secret seed of 
 Divine faith, which, not yet assured of increase, nor 
 of the means of increase, and liable to be overpowered 
 by all sorts of alien and poisonous growths, feeble, in- 
 secure, perhaps temporary only, is yet the beginning of 
 that personal faith, that sacred confession of and from 
 the heart, which, according to the words of St. Basil, 
 leadeth the way unto salvation. 
 
 I speak for the present of adult baptism only, as 
 exhibiting the theory of Divine grace in its simplest 
 and most intelligible form; and so speaking, I venture 
 to say that there must be in each single soul of man 
 a secret, original, separate springing of Divine grace, 
 constituting the first beginning of that personal faith, 
 which, as it first leads the way to salvation, so lives on, 
 with whatever increase and addition and help and as- 
 surance to be afterwards given, and forms the necessary 
 basis of the personal priesthood of each single Christian, 
 and, as it were, the ground and capacity of life in his 
 soul, 
 
 ¢ Acts xvi. 14. 
 
234 In the case of Adult [LECT 
 
 So, I say, in respect to the simpler and more readily 
 intelligible case of adult baptism: but how stands the 
 case in respect to persons baptized in infancy, when 
 vicarious faith is for the time accepted in place of 
 personal faith, and the outwardly administered grace 
 begins before the child is old enough to be capable of 
 any personal or conscious turning to God in Christ ? 
 For vicarious faith is not the same thing as personal 
 faith, nor. equivalent to personal faith, except in the 
 case of infants dying in infancy; and personal, con- 
 scious, and willing faith is, at least in all other cases, 
 that which leadeth the way to salvation. 
 
 No doubt the Holy Spirit of grace, imparted through 
 the outward administration of water and the holy ᾿ 
 words, is so surely present with every baptized child, as 
 to enable him, in proportion to his growth of mind, 
 to listen and take in, with that loving childish heart, 
 which is of itself of the nature of Divine and Christian 
 faith, the early measures of sacred doctrine taught by 
 his mother’s lips: and many, no doubt, there are in 
 every Christian country in whom the two threads, as 
 I have called them, of Divine grace have been so un- 
 distinguishably blent and interwoven in all their lives, 
 that there has never been a time, since the blessed 
 birth of the font, when, frail and uncertain and tottering 
 as they have felt their faith and obedience to be, they 
 have been otherwise than growing under the joint 
 and sacred influence of inwardly cultivated and out- 
 
VIII. | and of Infant Baptism. 235 
 
 wardly accepted grace. But this, though the due, and 
 I firmly believe, by no means an unusual, or other than 
 an usual case, is very far indeed from being an universal 
 one; and, alas! we know only too well that there are 
 multitudes in whom, though vicarious faith has been 
 allowed to admit them to the holy sacramental and 
 ‘outwardly administered gifts of Divine grace, yet, so 
 far as man can judge, there has not sprung up, under 
 the action of the inwardly operating Spirit of God, 
 that personal and sacred faith, that conscious willing 
 faith which leadeth unto salvation, which assimilates 
 the blessed exterior gifts of grace, and which is abso- 
 lutely necessary to form the basis of the high position 
 of personal priesthood in Christ. They need a true, 
 real, inward conversion of the soul. They need a real 
 personal beginning: of active, however secret and in- 
 visible, vitality im the soul by the action of the Holy 
 Spirit. They need a real personal beginning, conscious 
 and willing, of that spiritual virtue of holy faith within 
 them which leadeth the way unto salvation. I do not 
 know whether I have succeeded in making my mean- 
 ing clear; and this is a point on which I would fain not 
 be misunderstood. I mean to distinguish three separate 
 cases :—the first, the simplest, where in the conversion 
 of persons of mature age, the faith that leads the way 
 to salvation springs in the heart first, secretly, divinely, 
 and is after a time so far matured as to receive the seal 
 of holy baptism; the second, the happiest, where vica- 
 
236 Three cases distinguished. [ΠΟΤ 
 
 - 
 
 rious faith is accepted for an infant child, and the in- 
 dispensable personal faith grows up, regularly and 
 sweetly strengthening, under the perpetual dew of the 
 graces which descend upon it through all the exterior 
 ministrations of Christ’s Church; the third, the most 
 anxious, where vicarious faith has been equally accepted 
 for the child in unconscious infancy, but the signs of 
 personal faith, the indications of the working of the 
 Holy Spirit in the heart, the marks of the activity of 
 the new nature bestowed by the new birth are, alas! 
 not to be recognised. To such as these the conversion 
 of the soul—a real, inward, secret turning of the soul 
 to God in Christ (I do not speak of the fictitious con- 
 versions, the foolish excitements which afflict our poor . 
 country parishes, scattering away all sober reverence, 
 engendering all kinds of presumption and conceit)— 
 a real, inward, secret turning of the soul to God in 
 Christ, the secret work of the Holy Spirit, is absolutely 
 needful. 
 
 For the outwardly administered gift has been given, 
 and it has been received. The spark and germ of 
 divine life is there: of that life which can only be 
 begun once, and which, if once extinct, absolutely ex- 
 tinct, knows no means® of restoration. No doubt it 
 may be latent long, and to human eyes completely 
 latent, and yet by no means lost. It may give no 
 visible imdication whatever of its presence for many 
 
 4 Heb. vi. 4-8. 
 
VIII. Preaching of conversion. 239 
 
 years, and yet not really have expired ; dormant indeed, 
 yet real still, awaiting the hope of revival in the spring- 
 ing up of real faith and repentance. ‘ Now, says St. 
 Basil (meaning by the word ‘now’ this present life), 
 ‘even though the Holy Spirit is not wholly mingled 
 with the unworthy, yet doth He appear to be present 
 in a certain manner with those who have been once 
 sealed, awaiting their salvation by means of repentance. 
 But then’—that is, when the next world is come, and 
 the unworthy have not repented—‘ He will be altogether 
 cut away from the soul that has profaned His grace °.’ 
 And therefore I hail the preaching of conversion as 
 a great need of these unspiritual times; not such a 
 preaching as should in any degree depreciate the blessed 
 gift of Holy Baptism, God forbid! nor such as should 
 lead any one to doubt the exceeding happiness of such 
 as from the blessing of Christian homes, and early 
 imbibing of the rich gifts which belong to the infant 
 child of God, have never known the dreariness of feeling 
 exiled, the dry heart which cannot pray, the feeling 
 of scornful doubt and unbelief: but such a preaching 
 of conversion as might by the blessing of God be not 
 unhelpful towards wakening up the beginnings of that 
 personal faith and repentance—that conscious and will- 
 ing faith and repentance—which, alike in the baptized 
 and those who are not yet baptized, leadeth the way 
 unto salvation. For how shall the corporate blessings 
 
 € Vide Note LLL. 
 
238 The preaching of conversion [LECT. 
 
 of the Church of God produce their effect upon a heart 
 which, though duly baptized in vicarious faith, has never 
 learned by its own faith and repentance to digest and, 
 as it were, assimilate them? [5 it not plain that every 
 blessing of Holy Communion, the blessing of joint 
 prayer, the blessing of priestly absolution—every bless- 
 ing that flows down upon the single member from the 
 vitality of the whole body—must depend for its effect 
 upon the existence of an inward liveliness of faith in 
 that single member? As the sap will not flow from the 
 healthiest tree into a branch which by decay has become 
 incapable of receiving it, so will not the choicest @races 
 which are imparted to the separate members of the life- 
 giving body, reach the soul which is not by its own ~ 
 proper faith and intended holiness in a fit condition 
 to receive and entertain them. As again, a branch 
 grafted into another tree, cannot convey the rich sap 
 which is to make it swell into bud and flower, and 
 enable it to ripen fruit, unless it have a certain amount 
 of original life, as well as a capacity of receiving further 
 and borrowed life within itself, so neither can the mem- 
 ber, grafted into the body of our Lord Jesus Christ, 
 taste and convey the graces of the body, unless he have 
 such personal life of faith in himself as shall enable him 
 to receive and assimilate those graces. His own faith 
 must needs discern the Lord’s body in Holy Communion, 
 or else to him, for any blessing to be derived from it, 
 it is not the Lord’s body. His own faith must give 
 
VIII. | after the gift of Baptism. 239 
 
 sincerity and filial sorrow to his confession, fervency 
 and real outpouring of heart to his prayers, reality and 
 strength to his repentance, or else the voice of the 
 united prayers of the Church is to him but as the 
 tinkling of cymbals, and the utterances of priestly ab- 
 solution but as drops which, while they sink deeply and 
 with divine power into the rich and good soil of a 
 neighbour’s heart, run off from his as from the hard 
 rock without the slightest benefit or fertilizing effect. 
 
 But besides such personal sincerity and faith as will 
 enable a Christian man to receive and entertain the 
 graces which flow richly down upon him from the body 
 of Christ, through its authorized channels, and by the 
 agency of its appointed organs, he also possesses a dis- 
 tinct. priesthood of his own, which, while it forms part 
 of that great and universal priesthood of which I have 
 already often spoken, is for himself his full and sufficient 
 right of admission and access to the presence and mercy 
 of God in Christ. 
 
 In the power of this priesthoecd he may cultivate a 
 true and perfect faith—faith of his own, faith which is 
 acceptable to the Father for Christ’s sake. I speak of 
 faith now in the sense of that deep and self-abandoning 
 reliance in which a man trusts himself, in body and 
 soul, and in all that he loves, in his present interests 
 and future hopes, altogether and perfectly to God. In 
 the solitude of his own soul, where none may approach 
 save the Holy Omnipresent Spirit of God, who seeth and 
 
240 The power of the personal priesthood |LECT. 
 
 knoweth every movement and wish and winding of his 
 thought, he may by the unfailing help of that Holy 
 Spirit learn to anchor himself in trust unfeigned and 
 complete upon the love and mercy of God in Christ. 
 He may learn to find a divine power in his faith, of 
 strength sufficient to support him under any degree of 
 earthly trouble or sorrow, giving him cheerfulness, calm- 
 ness, and a lofty sense of the Divine presence in the 
 utmost decay of outward fortune, in the severest and 
 most afflicting dispensations of pain and sickness, even 
 lasting on to the very last spark of consciousness, and 
 the very gates of the grave. It is his own. It is the 
 eift of God to the separate soul of His child in Christ. 
 He possesses it alone. It is a treasure greater than’ 
 anything else upon the earth. It is heaven in anticipa- 
 tion. It maketh the great and glorious things that are 
 hoped for to be substantial to his soul, and evident 
 though they are not seen. 
 
 In the sight and power of his own personal priesthood 
 he has a right to the Holy Scriptures. They are un- 
 doubtedly, inalienably his. They are his to study, to read, 
 to mark, to learn, and to digest them inwardly ; so that 
 from their light he may have a lantern for his path, and 
 be ready at all times to render unto any that shall ask 
 him a reason for the faith that is in him; and from the 
 comfort and patient continuance in them he may con- 
 stantly embrace and hold fast in his soul the blessed 
 hope of everlasting life. It is a cruel injustice, and a 
 
VIII. | an Faith, and Holy Scripture. 241 
 
 miserable overthrow of the fundamental principles of 
 the doctrine of the Church of God, the Spirit-bearing 
 body of Christ, which would withhold, 
 withheld, and, alas ! would still withhold—the life-giving 
 word of God in Holy Scripture from the possession and 
 
 which has 
 
 study of any part or portion of the people of God. If 
 any be ignorant, so as to be in danger of perverting or 
 misusing the great gift of the open Bible, he is to be 
 taught, that so his love may abound ever more and more 
 in knowledge and all perception, that so he may discern 
 the things that are more excellent, and thereby become 
 sincere and without offence in the day of Christ. But 
 to withhold from him the open Bible, the very written 
 charter of his inheritance, is to deprive him of the very 
 at least of one of the very greatest of the means 
 —whereby he is to learn to do the good service in the 
 Church of God which is due from every baptized mem- 
 ber of the body. They are his to ponder, to learn by 
 heart, to know with the fullest intimacy, to hide within 
 his heart that he may have them at call to help him that 
 he may not sin‘; to have them in his house, to teach 
 them to his children, to repeat them when he lieth down 
 to rest, to repeat them when he lieth sleepless on his 
 bed, when he waketh from his sleep, when he walketh 
 by the way, when he sitteth down, and when he riseth 
 up. They are sacredly, inalienably, for ever his; his as 
 
 means 
 
 Ὁ assuredly as the very air which he breathes, which 15 
 f. Ps..exix.thsBeute xi. 18-21, 
 R 
 
242 In possessing doctrine. [GECT: 
 
 hardly more essential to his natural life than they are to 
 his spiritual. 
 
 And together with the Holy Scripture, the divine 
 rule of faith is his: for he has inherited it by the very 
 right and title of his new birth—I mean the sacred 
 doctrine of the Father, the Son, and the Holy Ghost, 
 the holy triple Name of God into which he was baptized, 
 that good Name that was called over him at the font, 
 that sacred Name which is the sum of creeds. 
 
 His it is to believe, to hold fast, to study with all the 
 helps of various knowledge that he can command ; to 
 understand more and more profoundly ; to keep undefiled 
 from the various tendencies of corruption that may 
 assail it,—from injurious gloss, from unauthorized ad- 
 dition or subtraction threatening its clear and dogmatic 
 purity and completeness, whencesoever they may come. 
 It is not indeed his special calling, if he be a layman, to 
 preach, or to be a public teacher of it. But his clear 
 and well-trained Christian understanding is the due 
 support of the teaching clergy, a support which they can 
 ill spare: and for his own heart’s food, and for the 
 benefit of his children, and of those who in various ways 
 come under his influence, his own sound and well- 
 grounded faith in the objective and dogmatic truth of 
 God, with which he and all the other members of the 
 Spirit-bearing body are entrusted", is of a value which 
 
 8 St. Matt. xxviii.19; St. James ii. 7. 
 h Rom. iii. 2. 
 
VIII. | In repentance and confession. 243 
 
 cannot be exaggerated, while the absence of it is a heavy 
 and dangerous loss. 
 
 In the power of his own personal priesthood he may go 
 before God in repentance and hearty confession of sin ; 
 laying his conscience bare before God, and weeping over 
 sins—which no man knows, it may be, nor necessarily 
 need know—whether they be sins of secret thought by 
 which he has dishonoured God in the deep of his inner 
 soul, or sins of word, or overt sins of deed and act, in the 
 only presence of his loving and merciful Father which is 
 in heaven. And in so doing he may entirely assure 
 himself, that as certainly as his Father knoweth already 
 all the details and aggravations of those sins, before he 
 utters them in word, or mourns over them in heart, so 
 certainly He loveth to see His son in Christ prostrate 
 himself, with all the burthen of his soul, in filial confes- 
 sion at his feet. He has a right in Christ to the abso- 
 lute assurance of forgiveness, in so far as he knows and 
 feels, and does not deceive himself in knowing and feel- 
 ing, that his repentance is real, and his confession 
 earnest and true. He doth not need that any man 
 should necessarily come between God and his own 
 priestly soul, in order to win, or in any way to obtain 
 for him the pardon and the peace which are promised to 
 faithful confession ; ‘ For if we confess our sins, He is 
 faithful and just to forgive us our sins, and to cleanse us 
 ‘from all unrighteousness i.’ 
 
 i 1 St. John i. 9. 
 R 2 
 
244 In prayers, both personal [LECT. 
 
 In the power of his own personal priesthood he may 
 enter into his closet, and when he has shut to the door, 
 he may fall on his knees and pray to his Father which is 
 in secret, and his Father which seeth in secret will surely 
 not fail to give him for Christ’s sake such answer to his 
 prayers as will be best for him to receive *. The promise 
 is absolutely without exception, as it 1s without reserva- 
 tion or stint: ‘ Ask and ye shall have, seek and ye shall 
 find, knock and it shall be opened unto you. For every 
 one that asketh receiveth, and he that seeketh findeth, 
 and to him that knocketh it shall be opened!.’ He doth 
 not indeed of necessity receive the precise boon which he 
 may have asked, for it may be for his greater good that 
 such particular requests may be refused ; but as long as 
 he asks as his Lord asked, with the perpetual reservation, 
 ‘ Nevertheless, not as I will, but as Thou wilt ™,’ so long 
 he may be sure that he will be as certainly heard as his 
 Lord was heard, who knew that the Father heareth Him 
 always", and whose prayer, though literally unfulfilled, 
 was yet heard in that He feared®. In this priestly 
 power of prayer (and prayer is one of the chiefly charac- 
 teristic offices of priesthood) the child may pray at his 
 mother’s knee, the boy in the midst of the very real and 
 very critical temptations of school-life, the young man in 
 the searching trials which beset both body and mind in 
 the days of the freshness of the powers of both, the man 
 
 κ St. Matt. vi. 6. 1 Tbhid. vii. 7-12. m Jbid. xxvi. 39. 
 n St. John xi. 42. © Heb: ν 7 
 
ὙΠ] and imtercessory. 245 
 
 in the secrecy of his chamber, in the midst of the stern 
 realities of his life, the old man with grey hairs and 
 feeble limbs, and with the daily nearing prospect of the 
 grave before his eyes—one and all admitted with the 
 freest, most loving and welcome access to the Father, 
 who regardeth them all with good will and favour for 
 His own dear Son’s sake, one and all accepted in the 
 beloved. 
 
 And as he may pray for himself, so may he make au- 
 thorized and effective intercessions for others. ‘ Pray for 
 one another that ye may be healed. The effectual fer- 
 vent prayer of a righteous man,’ whether that righteous 
 man be clerical or lay, ‘availeth much ;’ or, as we may 
 render the forcible words of St. James more closely, ‘very 
 strong is the praying of a righteous man in its work- 
 ing.’ It is a real and great power, a very energetic 
 and active power, though science knows not of it, nor 
 so-called philosophers believe in its existence. The 
 father, praying for his family in all the various trials of 
 their lives; the Christian mother for her boys and girls 
 as they grow old enough to encounter the mevitable 
 onset of all kinds of temptation; children, dutiful and 
 loving Christian children for their parents and for each 
 other ; all in their various relations of life beseeching the 
 grace and blessing of God for those with whom they are 
 connected, whether as above them and with some respon- 
 sibility of government over them, or as below them and 
 
 P πολὺ ἰσχύει δέησις δικαίου ἐνεργουμένη. St. James v. 16. 
 
246 Great power of tmtercession. [LECT 
 
 bound to render them obedience and duty ; friends 
 mutually asking the prayers of friends, and paying back 
 the kindly intercession by like earnest prayers of their 
 own; Christian men and women faithfully asking for 
 the guiding grace of God upon the governors of the 
 state in which they live, and upon all that bear rule and 
 office and stewardship in the Church ;—there 15 a won- 
 derful power, a mighty unseen network of holy imterces- 
 sory prayer, a vast invisible force of incalculable strength 
 at work in all this, which affects in infinitely various 
 ways the well-being of men and women in their inward 
 and in their outward lives, which touches the fortunes 
 of nations more deeply and really than the triumphs of 
 successful generals or the crafty wisdom of statesmen, 
 which brings down the rich and varied blessing of God ? 
 in ways which no thought can trace nor imagination 
 limit, upon the complicated and wonderfully interwoven 
 system of things that surrounds us, and of which we 
 form our part. 
 
 All this, and much more than can be specified, is his, 
 because of his personal priestliness ; and the secret origin 
 of all this heavenly power, the real and only source of it, 
 is in the undoubted presence of the almighty Spirit of 
 God in his separate soul, as he is a member of the Spirit- 
 bearing body of Christ. The single soul of the Chris- 
 tian man duly planted into the divine body, is a temple of 
 God, or shall I call it, a chamber of the temple of God4 
 upon the earth, wherein His sacred presence dwelleth. 
 
 4 Vide Note MMM. 
 
vill] Presence of the Spirit the source of power. 247 
 
 That single soul is, morning, noon and night, in the 
 hours of sleep and of wakefulness, whether conscious of 
 the presence and willing to encounter it, or unconscious 
 of it and desirous to hide away its shame and guilt, face 
 to face with the almighty Spirit of God. As Christ 
 walketh in the midst of His great temple, built up of 
 lively spiritual stones, so is each single stone instinct 
 with that living Spirit, and the Christian man, whoso- 
 ever and wheresoever he be, and whatsoever he doeth, 
 cannot, if he would, flee from the almighty presence. 
 Not watched from without, but known from within ; not 
 occasionally seen and noticed, and sometimes over- 
 looked ; nor coerced nor overpowered ; nor forced to 
 believe or pray, or repent, but brought near to God,— 
 provided that with conscious willingness of soul he be 
 earnest to be so brought near,—with a wonderful near- 
 ness, while in the Holy Spirit, the Father and the Son 
 both love him, and come unto him, and make their abode 
 with him 5. 
 
 And the struggles, and the yearnings, and the efforts 
 after good and holiness in that Christian man are indeed 
 the strugglings and the yearnings and the longings of 
 the Holy Spirit that is within him. The faith in his 
 heart, in the strength of which he puts his whole trust 
 and confidence in God in Christ, the devout study and 
 mward digesting of Holy Scripture, the secret sacred 
 meditation upon the holy mysteries of the revelation of 
 
 r Rom. viii. 9. 8s St. John xiv. 23. 
 
248 The Spirit maketh intercession. (UECT; 
 
 the Name of God, the heart-deep confessions, the true 
 outpoured prayers, whether personal or intercessory, are 
 but the details of that great inward activity and work 
 wherein the conscious and willing spirit of a man, sanc- 
 tified, lifted, ennobled, glorified, if I may say so, by the 
 indwelling Spirit of the most high God, is continually 
 rising to a nearness and closeness to God which is itself 
 the essence and perfection of the priestly condition. Won 
 for him by the great sacrifice of the cross, brought home 
 to himself through the agency of the organized body of 
 Christ, the Church, yet so won and brought home to 
 him, it is absolutely his. The Spirit of God itself from 
 his heart maketh intercession for him t with groanings 
 too profound, too divine, too infinitely various, mingled, 
 subtle, and delicate to be capable of any adequate utter- 
 anee in human words. And He that searcheth the heart 
 knoweth what is the mind of the Spirit, that He maketh 
 imtercession for the saints according to the will of God. 
 
 So worketh on the earth that ‘ other Paraclete,’ the 
 blessed Spirit, who in the absence of the Lord of the 
 Church in the flesh has been sent down to abide in the 
 Church, to comfort, to mstruct, to help and to sanctify 
 the souls of His servants. 
 
 And that which thus the Paraclete upon the earth, 
 the Paraclete in the souls of men, suggests, quickens, 
 and keeps alive with a holy and divine activity, the 
 Paraclete in heaven—He who sitteth at the right hand 
 
 t Rom. viii. 26. » St. John xiv. 16. 
 
VIII.] The two Paracletes. 249 
 
 of God to make intercession for us *—perpetually pre- 
 sents, in His own most holy Name and in the virtue 
 and efficacy of His own most holy sacrifice, before His 
 Father. Each is truly Comfortery, truly Advocate. 
 But if driven by the poverty of our language to dis- 
 tinguish, and so in some sort to divide, these offices, 
 we may say that the Paraclete-Advocate in heaven, that 
 is, our Lord Jesus Christ, knows no other prayers, nor 
 acknowledges no other yearnings of the soul, nor pre- 
 sents no other petitions before His Father’s throne than 
 such as are the utterances of the Paraclete-Comforter 
 upon earth. It is all one work of love, grace, and 
 blessmg. It is God’s work for man, in man, and in 
 some sort by means of man—a work in which redemp- 
 tion and sanctification and salvation, though, no doubt, 
 taking place in orderly series, and not to be confounded 
 with one another, yet all are blent in one in the eternal 
 counsels of God, and all make one great loving divine 
 work, which restores poor lost man to God, and replaces 
 him in the heaven of his original inheritance. 
 
 God forbid that I should be so far misunderstood as 
 to be thought, from anything that I have said to-day, 
 to wish to put out of sight, or in any degree whatever 
 to undervalue, the vast increase and added fulness of 
 blessmg which, even in the exercise of all these per- 
 sonal powers, the single Christian receives from the 
 constant flow of the graces of the general body. Those 
 
 x 1 St. John ii. 1. y Vide Note NNN. 
 
250 Personal and collective priesthood combined. |LECT. 
 
 who have heard the earlier Lectures of this course will 
 not doubt the wonderful and divine efficacy which I 
 have desired to attribute to the Holy Communion of 
 the body and blood of Christ, which, as Holy Baptism 
 is the first spring and source of the personal priesthood, 
 is the perpetual brook by the wayside2, the rock that 
 follows the people of God in their wandering through 
 the wilderness of life, the constantly accompanying: flow 
 of grace and union with Christ, by which the personal 
 priesthood is supplied, invigorated, and increased, Nor 
 will they doubt that I wish to represent as most helpful 
 and real the divine power of the absolution duly pro- 
 nounced by the ordained priest, holding authority to 
 declare the Church’s peace, by descent from the or- 
 daining breath of Christ, whether uttered in the more> 
 general forms that are suitable to the larger gatherings 
 of men in daily prayer, or to the more special cases 
 of Holy Communion, or Visitation of the Sick; nor 
 that I desire to acknowledge the wonderful effect of 
 joint prayers, when two or three being gathered to- 
 gether in the name of Christ, He is assuredly in the 
 midst of them?, and His presence carries with it the 
 unfailing assurance of the hearing and answering of 
 their prayers. 
 
 No: it is in the breadth and fulness of all these 
 things together that the real greatness of the estate 
 of a Christian consists; and it is not until we begin 
 
 socks ys iCor; x. 4: ® St. Matt. xviii. 19, 20. 
 
Ν11.] Priest and layman alike before God. 251 
 
 to see them together in their combination and close 
 mutual relation that we can begin to conceive with 
 any adequate justice the greatness—and with the great- 
 ness the immense responsibilities — of the man who is 
 planted by the grace of God into the body of Christ, 
 and therein is made to partake of the wonderful riches 
 of the grace of the Holy Spirit of God so given. 
 
 And observe that as we are now regarding them, 
 priest and layman are the same. When a man is in 
 his closet, when he is on his knees before God, his soul 
 open, willingly, consciously, unreservedly opened to his 
 Maker’s eyes, all outer differences, of priest or layman, 
 or whatever else they be, have fallen off for the time 
 from him. No exterior differences go with him into 
 the close, immediate presence of the Holy Trinity. 
 Member of Christ—be his outer duties of one rank or 
 office, or of another, man or woman, bond or free, 
 greater than the greatest, as men esteem greatness, or 
 less than the least,—he is only now God’s own redeemed 
 child in Christ, in whose heart the Holy Spirit dwells, 
 from whose heart the Holy Spirit cries, with whom the 
 loving Father and the Son make their abode. 
 
 On him descends all the dew from heaven won by 
 innumerable prayers—the prayers of dear friends, or of 
 strangers in the flesh who pray for all faithful servants 
 of the Lord in all churches of the world. On him 
 falls with much and well-founded comfort the voice of 
 ; priestly blessing. On him rest, with much assuring 
 
252 Is this teaching true? ΓΟ 
 
 and strengthening power, the continual accents οἵ 
 ministerial absolution, proclaiming and conveying the 
 audible pardon of the most bigh God for daily repented 
 and confessed sin. For him, as for all the sacred bro- 
 therhood of believers, day by day, in some portion or 
 other of the Church on which the sun never sets, the 
 Church goes before God to offer the one commemoration 
 of the one sacrifice, of which he in his place never fails 
 to take his own due and appointed part. 
 
 ‘For the dread offering, all day long, 
 All prayer, all duty blends. 
 
 The Eucharist of God’s dear Son, 
 Like Him, undying, 
 
 Is mighty, worlds and hearts in one 
 For ever tying ».’ 
 
 Brethren, is all this true? Is all that I have been 
 saying’, lofty as it sounds, the simple, honest, real truth 
 of God? or is it only heated fancy—talk to be endured 
 by sensible men, though with some impatience, on a 
 Sunday, but wupractical ; that is to say, when it comes 
 to be reduced to the sobriety of real and actual life, 
 not true ? 
 
 I know that it is very unlike the reality of our 
 common modern life. Put it all into sharp contrast 
 with the smart and glittering literature of our common 
 modern life, with brilliant essay or article in review, 
 gazette, or newspaper, and it jars—I know it jars— 
 utterly and irreconcileably with them. I grant—I 
 
 > Cf. Lyra Innocentium, Continual Services. 
 
VIII. ] 7| jars with modern tdeas. 253 
 
 sadly grant—that both cannot be true together. If 
 all that be the truth of God; if the real state of 
 Christian men, their duty, their condition, their respon- 
 sibility, be really such as day after day, and week and 
 month after week and month, we see them represented, 
 then perhaps a Church which shall choose its own 
 doctrines and not be particular about any—a State, 
 ruling the Church in things pertaining to its inner 
 life, while it comprises within itself elements most alien 
 to the body of Christ, and professes merely to be the 
 
 ? sacraments 
 
 representative of an ‘advanced civilization ; 
 held unimportant, spiritual realities derided, Church 
 authority regarded as priestcraft, Holy Scripture eva- 
 cuated of all its sacredness ;—all this, and such as 
 this, may be the development of the Christian revelation 
 suited to an age of proud intellectual pretension, the 
 religious inheritance of these later days, these dark days 
 which seem to be coming upon us, these anxious days 
 in which our children are to live. 
 
 But if the doctrines which I have endeavoured in 
 some degree to set before you be indeed such as are not 
 imaginary but true, if it be the very truth of God that 
 the Holy Spirit dwells, as a soul dwells in a body, in 
 the mystical framework of the body of Christ, diffusing 
 throughout it powers of life, powers of authority, powers 
 of strong mutual support, powers of unlimited personal 
 holiness and perfection—and at the same time author- 
 empowering’, and sanctifying men, organs of the 
 
 zing, 
 
254 It seems to be tmportant [LECT. 
 
 universal body and representatives of it, to do the 
 blessed offices of the collective priesthood to the souls 
 of the single priests—if the estate of Christian men in 
 the Church of God be really such as I have tried 
 faithfully to represent it—do we not need, one and all, 
 to rise to a much loftier and truer, and more soul- 
 subduing sense of our condition, and of the mighty 
 responsibilities which that condition mvolves? One 
 and all—clergy and laity—clergy much, and laity, I 
 will say, much more. For it is the very bane of the 
 imperfect and one-sided form of doctrine to which we 
 have, I think, been too much accustomed, to sever these 
 things from one another; and both sides have suffered, 
 the clergy much, but the laity much more, by the sever-_ 
 ance. For the responsibility which indeed belongs to 
 all alike in their respective places and degrees, is thrown, 
 as if it were a professional burthen, or privilege, or 
 interest, or craft, upon the clergy ; and so the lay-people 
 are taught to think themselves free—outside of the 
 sacred framework of the Spirit-bearmg Church, and 
 therefore outside (except so far as out of their own free 
 bounty and personal activity they volunteer to do work 
 not their own) of all the gracious and spiritual labours 
 of that Spirit-bearing Church—-forgetting that according 
 to the words of the apostle, ‘all the body by joints and 
 bands having nourishment ministered, and knit together, 
 must increase with the increase of God °.’ 
 © Col. ii. 19. Cf. Eph. iv. 26. 
 
VIII. | if held in its completeness. 255 
 
 It has been in the endeavour to set these things upon 
 what seemed to be a sound, because the true basis of 
 Church doctrine, that I have traced the course of the 
 argument of these Lectures. I have thought for many 
 years past that the particular danger of the times was 
 ageravated, in no small degree, by the one-sidedness of 
 the views which religious men take of the constitution 
 and powers of the Church, and that the consequence has 
 been a great and most mischievous releasing, in their 
 own minds and the minds of others, of the lay-people 
 from their due share in these powers, and the very serious 
 responsibility of using them. And I have thought that 
 if it were possible in any degree to suggest to men’s 
 minds the deeper and truer doctrine of the collective 
 priesthood of the entire body of Christ, with its diffused 
 responsibility, as compatible with the personal priesthood 
 of each separate member of the body, and in a multitude 
 of ways essential to its being and well-being and helpful 
 and subsidiary to its exercise, such doctrine might, by the 
 blessing of God, tend to check the occasional extrava- 
 gance of one-sided doctrine on either side, and fall in 
 helpfully to aid the settlement of various important 
 questions, which, as the life of the Church developes 
 itself under new and ever-varying conditions, and in one 
 country after another, are continually arising and press- 
 ing for solution upon intelligible and well-established 
 principles. 
 
 I believe that I have spoken, I am sure that I have 
 
256 Font responsibility of all the members of Christ. 
 
 intended to speak, no otherwise than according to the 
 rule of the primitive truth, and in accordance with the 
 doctrine of the Church of England. In that doctrme— 
 not legally pared down to the barest and nudest letter of 
 the Thirty-nine Articles, not diluted to a saltless savour 
 by the neutralization of everything specific and definite 
 in the long-descended creed of the Church—in that 
 doctrine held in its completeness, in its depth, in its 
 mysterious loftiness, in its Divine richness—held with 
 entire and real devotion and earnestness of body, soul 
 and spirit, the single spirit of each several Christian man 
 and woman acknowledging, and by grace acting up to 
 the deep responsibility of their own real personal priest- 
 hood in the midst of the great collective priesthood of 
 the whole body of Christ, I verily believe that the 
 strength of the future Church of England, and I will 
 add, the welfare of England herself as a nation blessed 
 by Almighty God, depends. 
 
NOTES. 
 
NOTES. 
 
 NOTE A, p. 5. 
 
 “(\UOD ergo salva cooperatione inseparabilis Deitatis, quee- 
 
 dam Pater, quedam Filius, queedam proprié Spiritus Sane- 
 tus exsequitur, nostre redemtionis dispositio, nostre salutis 
 est ratio. $i enim homo ad imaginem et similitudinem Dei 
 factus in suze honore nature mansisset, nec diabolica fraude 
 deceptus ἃ lege 5101 posité per concupiscentiam deviasset, 
 creator mundi creatura non fieret ; neque aut sempiternus 
 temporalitatem subiret, aut equalis Deo Patri Filius Deus 
 formam servi et similitudinem carnis peccati assumeret. Sed 
 quia invidia diaboli mors introivit in orbem terrarum, et 
 aliter solvi captivitas humana non potuit nisi caussam nos- 
 tram ille susciperet, qui sine majestatis suze damno et verus 
 homo fieret, et solus peccati contagium non haberet, divisit 
 sibi opus nostre reparationis misericordia Trinitatis ; ut Pater 
 propitiaretur, Filius propitiaret, Spiritus Sanctus igniret. 
 Oportebat enim ut etiam salvandi aliquid pro se agerent, et 
 conversis ad Redemtorem cordibus ab inimici dominatione 
 discederent.’—S. Leo Magnus, Serm. 111. de Pentecoste, vol. 1. 
 
 Pp» 310. 
 8 2 
 
260 NOTES ΒΞ 
 
 NOTE B, p. 25. 
 
 ὃν 8 2 ΠΣ 7) ΄ > a , 
 
 Τῶν μὲν οὖν ἄλλων ἑκάστη δυνάμεων ἐν περιγραπτῷ τόπῳ τυγ- 
 
 , , ς \ a , > δ 2 λ > τὴ » 
 χάνειν πεπίστευται᾽ 6 γὰρ τῷ Κορνηλίῳ ἐπιστὰς ἄγγελος οὐκ ἣν ev 
 ταὐτῷ καὶ παρὰ τῷ Φιλίππῳ, οὐδὲ ὁ ἀπὸ τοῦ θυσιαστηρίου τῷ Ζαχα- 
 ρίᾳ διαλεγόμενος κατὰ τὸν αὐτὸν καιρὸν καὶ ἐν οὐρανῷ τὴν οἰκείαν 
 στάσιν ἐπλήρου. Τὸ μέντοι Πνεῦμα ὁμοῦ τε ἐν ᾿Αββακοὺμ ἐνεργεῖν, 
 καὶ ἐν Δανιὴλ ἐπὶ τῆς Βαβυλωνίας πεπίστευται, καὶ ἐν τῷ καταρ- 
 ράκτῃ εἶναι μετὰ Ἱερεμίου, καὶ μετὰ ᾿Ιεζεκιὴλ ἐπὶ τοῦ XoBdp.— 
 S. Basil. De Sp. 3. § 24. vol. iti. p. 64. Cf. S. Hieron. Jn 
 Libro Didymi de Spiritu Sancto, ὃ 6. vol. 11. p. 112. 
 
 NOTE ©, p. 25. 
 
 ‘Multz Scripture sunt, que sine ambiguitate convincant, 
 alterius eum ἃ cunctis conditionibus esse nature. Quidam 
 etiam Spiritu Sancto pleni esse dicuntur: nemo autem sive 
 in Scripturis, sive in consuetudine, plenus creatura dicitur. 
 Neque enim aut Scriptura sibi hoc vindicat, aut sermo com- 
 munis, ut dicas plenum esse quempiam angelo, throno, domi- 
 natione: soli quippe Divine nature convenit hic sermo.... 
 
 ‘Angeli autem presentia, sive alicujus alterius excellentis 
 nature que facta est, non implet mentem atque sensum : 
 quia et ipsa aliunde completur.——S. Hieron. De Sp. 8. ὃ 8, 
 p. 115. 
 
 NOTE D, p. 27. 
 ε ’ εῶνιν A An 
 Η τοίνυν ὁδὸς τῆς Θεογνωσίας ἐστὶν ἀπὸ τοῦ ἑνὸς Πνεύματος, διὰ 
 ΄-»ἴ ΟΡΚ cia re 
 Tov ἑνὸς Yiov ἐπὶ τὸν ἕνα Πατέρα. Καὶ ἀνάπαλιν, ἡ φυσικὴ ἀγα- 
 
 ’ \ Ὁ A ’ c 
 Corns, καὶ 6 κατὰ φύσιν ἁγιασμὸς, καὶ τὸ βασιλικὸν ἀξίωμα ἐκ Πατρὸς, 
 
NOTES E-G. 261 
 
 A “~ nw > A “ 
 διὰ τοῦ Μονογενοῦς ἐπὶ τὸ Πνεῦμα διήκει. Οὕτω καὶ αἱ ὑποστάσεις 
 ὁμολογοῦνται, καὶ τὸ εὐσεβὲς δόγμα τῆς μοναρχίας οὐ διαπίπτει.---- 
 
 S. Basil. De Sp. 8. § 18. 
 
 NOTE E, p. 28. 
 
 > ‘ > 4 cal 5 A A 
 Ov μὴν ἐπειδὴ πρῶτον ἐνταῦθα Tod Πνεύματος ὁ ᾿Απόστολος ἐπεμ- 
 , A , cal a ~ J 
 νήσθη, καὶ δεύτερον τοῦ Yiov, καὶ τρίτον τοῦ Θεοῦ καὶ Πατρὸς, ἤδη 
 \ , 2 4 ' - 
 χρὴ καθόλου νομίζειν ἀντεστράφθαι τὴν τάξιν. ᾿Απὸ γὰρ τῆς ἡμετέρας 
 ’ \ > \ + " > A ς , A “A ipa 
 σχέσεως τὴν ἀρχὴν ἔλαβεν᾽ ἐπειδὴ ὑποδεχόμενοι τὰ δῶρα πρῶτον 
 3 / a ΄ 3 « Ἐ > 
 ἐντυγχάνομεν τῷ Stavewovte’ εἶτα ἐννοοῦμεν τὸν ἀποστείλαντα" εἶτα 
 3 / \ 5 , 2 ae 4 \ “ἃ ἈΝ “ 9. a 
 ἀνάγομεν τὴν ἐνθύμησιν ἐπὶ τὴν πηγὴν Kal αἰτίαν τῶν ἀγαθῶν .---- 
 
 S. Basil. De. Sp. S. § τό. 
 
 NOTE, ES pea 
 
 On the completeness of the Lord’s baptism’ before the 
 descent of the Holy Spirit, and the consequent disjunction 
 of Baptism and Confirmation as separate rites, see Ham- 
 mond’s treatise De Confirmatione contra Dallewm, c. vi. 
 sec. lil. Vil. 
 
 NOTE G, p. 35. 
 
 Most earnestly should I wish to recommend to theological 
 students the work of the late Dean of Canterbury, Dr. Lyall, 
 entitled Propedia Prophetica. It is unfortunate that neither 
 the title of the book, nor, I must add, the style in which it 
 is written, is such as to introduce the argument so favour- 
 ‘ably as might be desired. But the argument itself is of the 
 greatest justice and value. 1 do not know where else to 
 
262 NOTE Ὁ: 
 
 find the real argumentative weight of the Lord’s miracles 
 stated in so forcible, and I will add so original a way. I 
 extract a very striking and characteristic passage :— 
 
 ‘But Hume proceeds to state another case, and one more 
 incredible than that which we have here considered. “ Sup- 
 pose,” says he, “that all the historians who treat of England 
 should agree that on the 1st of January, 1600, Queen 
 Elizabeth died ; that before and after her death she was seen 
 by her physicians, and her whole court, as is usual with per- 
 sons of her rank; that her successor was acknowledged and 
 proclaimed by the Parliament; and that, after having been 
 interred a month, she again appeared, resumed the throne, 
 and governed England for three years: I must confess that 
 I should be surprised at the concurrence of so many odd 
 circumstances, but should not have the least inclination to 
 believe so miraculous an event. I should not doubt of her 
 pretended death, and of those other public circumstances that 
 followed it : I should only assert it to have been pretended, 
 and that it neither was nor could be real. You would in 
 vain object to me the difficulty and almost impossibility of 
 deceiving the world in an affair of such consequence ; the 
 wisdom and solid justice of that renowned queen ; with the 
 little or no advantage she could gain from so poor an artifice. 
 All this might astonish me, but I still would reply, that the 
 knavery and folly of men are such common phenomena, that 
 I should rather believe the most extraordinary events to 
 arise from their concurrence, than admit of so signal a vio- 
 lation of the laws of nature.” 
 
 ‘I incline to think that Hume has rightly expressed what, 
 in the circumstances he has stated, would be the conclusion 
 of most persons of sound understanding. But let us try 
 what would be the effect, if we connect the events which he 
 
NOTE 6. 203 
 
 has stated with a supposed antecedent expectation among 
 mankind. 
 
 ‘ And first let us amend the case, as here imagined. Queen 
 Elizabeth is supposed dying in her bed, privately, surrounded 
 by her physicians and court, that is by her friends and de- 
 pendents. But instead of Queen Elizabeth let us substitute 
 the name of Charles the First, whose head was cut off before 
 thousands of spectators, and whose executioners were his 
 bitter enemies, or at least men who had a direct interest in 
 his death. This alteration of the circumstances of the case 
 will bring it nearer to the one which, not improbably, was in 
 Hume’s mind at the time of writing. Moreover, it renders 
 the fact to all appearance more unequivocally miraculous, 
 and therefore, no doubt, more impossible in itself, and more 
 difficult to consider as having really happened. 
 
 ‘The case being thus assumed, let us suppose mankind in 
 general in the year 1648, though otherwise enlightened and 
 highly civilized, yet in the matter of religion to have been 
 immersed in ignorance as dark as that which prevailed 
 throughout the world in the days of Augustus. Suppose, 
 further, that one nation there was very numerous in itself, 
 and individuals of which were to be found in almost all parts 
 of the world, professing a purer form of religion, among 
 whom a rooted opinion was well known to prevail, that in 
 the very generation we are speaking of, a revelation would 
 be made to mankind by God, the effect of which would be 
 to subvert idolatry in the world, and to introduce a new 
 religion in which the worship of the one true God would 
 form the leading feature. Let us suppose, finally, that when 
 the surrounding people had enquired what was to be the sign 
 
 ‘by which the arrival of this epoch was to be known, they 
 
 had received for answer that, when the time arrived, man- 
 
264 NOTES H, I. 
 
 kind would know it by the King of England being put to 
 death by the public executioner, and afterwards rising from 
 the grave and resuming his throne. 
 
 ‘The question now is, whether, if this fact had happened, 
 or (which is nearly the same thing for all the purposes of the 
 argument) if all mankind had believed it to have happened ; 
 and if, dating from this belief of mankind, paganism had 
 immediately begun to stagger, and had thence rapidly de- 
 clined, and the worship of the alone true God had imme- 
 diately begun to spread itself, by a simultaneous dispersion 
 over all the nations of the world, so as to have become in the 
 course of two or three generations the predominant faith :— 
 the question, I say, is whether, in these circumstances, Hume 
 would think “the knavery and folly of mankind” the most 
 probable explanation of the phenomena? For my part I 
 feel inclined to think that in such a case as is here supposed, 
 the most sceptical reasoner that ever lived would look about 
 him for some very different solution, and whether he found it 
 or not, could at least understand why mankind in general 
 should have been content to receive the facts as marked by 
 the hand of God.’— Propedia Prophetica, part 11. chap. i. 
 Ῥ. 150. 
 
 ΝΟΥ 
 
 ‘Apostolos suos vive lucis fonte perfudit, ut ipsi post- 
 modum universum mundum tanquam duodecim solis radii, 
 ac totidem lampades veritatis illuminent, et inebriati novo 
 vino repleant, atque irrigent sitientia corda populorum.’— 
 S. August. Serm. 185. de Tempore. 
 
 NOTE I, p. 40. 
 
 ‘Non ambigamus, quod cum in die Pentecostes discipulos 
 
NOTES J, K. 265 
 
 Domini Spiritus Sanctus implevit, non fuit inchoatio mune- 
 ris, sed adjectio largitatis ; quoniam et Patriarch, et Pro- 
 phetz, et Sacerdotes, et omnes Sancti, qui prioribus fuere tem- 
 poribus, ejusdem sunt Spiritus sanctificatione vegetati, &¢.— 
 S. Leo, Serm. IJ. de Pentecoste. 
 
 NOTE JS.) pae. 
 
 ‘Ex hoe autem quod hic dicitur intelligitur quod jam 
 Petrus baptizatus fuerat : intelligimus enim ejus discipulos 
 per quos baptizabat, jam fuisse baptizatos, sive baptisme 
 Joannis, sicut nonnulli arbitrantur, sive, quod magis credibile 
 est, baptismo Christi. Neque enim renuit ministerium bap- 
 tizandi, ut haberet baptizatos servos per quos ceeteros bapti- 
 zaret, qui non defuit humilitatis ministerio quando eis pedes 
 lavit.—S. August. Hp. ad Seleuctanum, Cf. Tractat. in Joh. 
 Evang. cap. xv. vol. 111, pt. 11, p. 408. 
 
 ‘Sed quidam dicunt, quod baptizati erant solum bap- 
 tismate Joannis: quod non videtur verum, quia sic non 
 erant loti: nam baptisma Joannis non mundabat interius 
 & culpa. Et ideo dicendum quod baptizati erant baptismo 
 Christi, secundum Augustinum. Et si objicis quod Christus 
 non baptizabat sed discipuli ejus, ut dicitur supra iv., dico 
 quod non baptizabat turbas, sed discipulos suos sibi familiares 
 et domesticos baptizavit.—Thomas Aquinas, Jn S, Joann. 
 cap. ΧΙ], 
 
 NOTE K, p. 47. 
 
 ‘Loquitur Dominus ad Petrum: Ego tibi dico, inquit, quia 
 tu es Petrus, et super istam petram eedificabo Ecclesiam 
 meam, et porte inferorum non vincent eam. Et tibi dabo 
 claves regni ccelorum, et que ligaveris super terram erunt 
 
266 NOTE L. 
 
 ligata et in ceelis: et queecunque solveris super terram, erunt 
 soluta et in celis. Et iterum eidem post Resurrectionem 
 suam dicit, Pasce oves meas. Super unum edificat Eccle- 
 siam suam. Et quamvis apostolis omnibus parem po- 
 testatem tribuat ac dicat, Sicut misit me Pater, et ego 
 mitto vos, accipite Spiritum sanctum: si cui remiseritis pec- 
 cata, remittentur illi: si cui tenueritis, tenebuntur : tamen 
 ut unitatem manifestaret, unitatis ejusdem originem ab uno 
 incipientem sua auctoritate disposuit. Hoc erant utique et 
 ceteri Apostoli quod fuit Petrus, pari consortio preediti et 
 honoris et potestatis: sed exordium ab unitate proficiscitur, 
 ut Ecclesia una monstretur.—. Cyprianus, De Unitate 
 Ecclesiae, p.107. Cf. Ep. lxxiii. Cyprianus Jubaiano, p. 201 ; 
 Ixxv. Firmilianus Cypriano, p. 225, &e. 
 
 Compare also 8. August. De Doctrind Christiand, ὃ 18; . 
 Enchiridion de Fide et Charitate, 65; De Agone Christiano, 
 § 30; Sermo 295. mm Nat. Apost. Petri et Pant. 
 
 NOTE L, p. 50. 
 
 The writers on the Roman Catholic side undoubtedly 
 acknowledge the general principle of representation, at least 
 in terms; but the fact entirely disappears in the way in 
 which the principle is dealt with practically. 
 
 ‘Episcopi sunt Ecclesia representative, ut nostri loquun- 
 tur,’ says Bellarmine: ‘quilibet enim Episcopus gerit per- 
 sonam suze ecclesize particularis, et proinde omnes Episcopi 
 gerunt personam totius Hcclesiz.’—De Concil. Auctoritate, 
 11» Beg, 
 
 Again : ‘Dico igitur concilium illud non posse errare quod 
 
NOTE L. 267 
 
 absoluté est generale, et Ecclesiam universalem perfecté re- 
 presentat. Ejusmodi autem Concilium non est antequam 
 adest sententia summi Pontificis. Nam Episcopi ceteri re- 
 presentant quidem corpus Ecclesiz, et quod illi faciunt 
 corpus Ecclesiz facere censetur. Ac legati Pape non ita 
 representant caput Ecclesie, 1. 6. ipsum Papam, ut quod ipsi 
 faciunt absoluté censeatur fecisse Papam: alioquin nulla 
 requireretur confirmatio. Sed solum representant Ponti- 
 ficem tanquam vicarii, et internuncii ipsius, qui ad ipsum 
 referre debeant cum oriuntur dubia, et sententiam ejus ex- 
 spectare et exsequi. Itaque tale Concilium cum non repre- 
 sentat absoluté auctoritatem capitis, non nisi imperfecte 
 totam Ecclesiam representat.’—Lib. 11, ¢. 11. 
 
 The idea of representation, thus in terms recognized and in 
 fact annulled by the older Roman Catholic writers, hardly 
 finds any place in the still more thorough-going Ultramon- 
 tanism of Archbishop Manning. ‘The pastoral authority, or 
 the Episcopate, together with the priesthood and the other 
 orders, constitute an organized body, divinely ordained to 
 guard the deposit of the Faith. The voice of that body, not 
 as of many individuals, but as a body, ts the voice of the Holy 
 Ghost. The pastoral ministry as a body cannot err, because 
 the Holy Spirit, who is indissolubly united to the mystical 
 body, is eminently and above all united to the hierarchy, and 
 body of its pastors. Zhe Hpiscopate UNITED TO ITS CENTRE 
 is, in all ages, divinely sustained and divinely assisted to per- 
 petuate and to enunciate the original revelation.’ 
 
 Very faint indeed in statements like these is the remaining 
 recognition (if it can be called any recognition at all) of the 
 ‘mystical body’ at large. 
 
2608 NOTE M. 
 
 NOTE M, p. 65. 
 
 St. John xvi. 13: τὸ Πνεῦμα τῆς ἀληθείας ὁδηγήσει ὑμᾶς εἰς 
 πᾶσαν τὴν ἀλήθειαν. The Vulgate renders roughly ‘ docebit vos 
 omnem veritatem.’ Maldonat well says, ‘ Deducere in omnem 
 veritatem non significat quoquo modo veritatem omnem do- 
 cere, sed ita docere quasi magister discipulum manu ducat 
 viamque illi accommodaté ad ejus ingenium veritatis osten- 
 dat : ut non omnia simul, non ordine prepostero, priusque 
 difficiliora, deinde que faciliora sunt tradens, sed contra 
 faciliora prius, mox difficiliora, suo quidque tempore, prout 
 proficit, prout potest capere. Hoc est ὁδηγήσει. (Cf. Acts vill- 
 31; Rev. vii. 17; Ps. xxiv. 5, &c.) Certainly the idea con- 
 tained in the word seems to be that of a guide or teacher ; 
 not of one to supersede, or act instead of another, but of one, 
 who will point the road, and so lead a willing follower, as I 
 have said in the text :—indicating that the help of the Holy 
 Spirit does not consist in superseding the natural powers of a 
 man, but guiding@ and leading them, so that they may them- 
 selves see and follow the way of divine truth, 
 
 The thought of the Πνεῦμα ὁδηγοῦν of the sixteenth chapter 
 seems to connect itself with that of the Lord in the four- 
 teenth chapter, saying ἐγώ εἰμι ἡ ὁδὸς, ἡ ἀλήθεια, καὶ ἡ Con—a 
 passage the difficulty of which I have never seen fully ex- 
 plained. It is easy to say eloquent things about it, as very 
 beautiful passages are quoted from St. Ambrose, St. Augustin, 
 and St. Bernard; but the real question remains unsolved, 
 why the Lord adds ‘the truth, and the life,’ and what these 
 words, so added, signify. The following remarks may help to 
 throw some little light upon them. 
 
 5. On the Divineness of the guidance, see S. Basil. De. Sp. S. c. xix. 
 
NOTE M. 269 
 
 The Lord had said, ‘ Whither I go ye know, and the way? 
 ye know.’ Thomas replied, ‘We know not whither thou 
 goest, and how can we know the way ?’ 
 
 Thus far it seems clear that the Lord speaks of two things 
 only: a point to which He was going, and a way by which 
 that point is to be reached. 
 
 The Apostles, it appears, ought to have understood both, 
 but, speaking by the lips of Thomas, they acknowledge that 
 they do not know the first, and therefore cannot know the 
 second. 
 
 What then was the first? It is plain from the conclusion 
 of the sixth verse. It is the Yather. 
 
 What then was the second? It is Chrisé. Christ is the 
 Way. ‘No man cometh unto the Father but by Me.’ 
 
 Thus far all is plain ; and we may say with Maldonat, ‘Si 
 Christus minus fuisset in respondendo liberalis, minus nobis 
 in hujus loci interpretatione laborandum esset.’ 
 
 Why then does He add to the plain answer, ‘I am the 
 Way,’ the further words, ‘the Truth and the Life’? 
 
 It seems to me to be no answer to this question to shew 
 from other passages (6. g. Col. ii. 3; St. John vi. 37; 
 γ. 21 ; ΧΥΪ. 3) that Christ is indeed both ‘the Truth and 
 the Life.’ 
 
 Is it not possible that these words may be, so to speak, 
 epexegetic of the first words, as though He said, Ἔγώ εἰμι 
 ἡ ὁδὸς, εἰμὶ yap ἡ ἀλήθεια, καὶ ἡ Con? I am the Way, that is the 
 answer to St. Thomas’s question; the Way to the Father. 
 For (or, inasmuch as) I am the Truth and the Life. I am 
 the Way to the Father, for planted in Me, and guided therein 
 
 νυ Let it be observed that the Lord does not mean the way by which 
 He is going Himself, but the way by which they are to go in order that 
 where He is there they may be also (ver. 3). 
 
270 NOTE N. 
 
 by My Holy Spirit, My people are led into all truth, and 
 therein have the earnest of life. ‘Sanctified through the 
 Truth,’ that is, I apprehend, led by the Πνεῦμα ὁδηγοῦν to know 
 and acknowledge all Divine truth, and to act it out in holiness 
 of life and conduct, Christians are in possession of Divine 
 Life. Thus it is that I am the Way to the Father. 
 
 I do not understand the Lord to say ‘I am three things, 
 the Way, the Truth, and the Life,’ as if they were co-or- 
 dinate: but rather ‘I am the Way,’—so, answering St. 
 Thomas, ‘ being both the Truth, and the Life.’ 
 
 NOTE N, p. 76. 
 
 The distinction taken in the text as to the right and 
 wrong use of the words ‘infallible’ and ‘infallibility’ may - 
 seem trifling, and of little real use. But the more I read 
 controversies relating to the Church, and especially such as 
 regard the claim of authority in teaching set up by the 
 Church of Rome, the more I feel convinced that it really is 
 not without some importance, and that good may be done 
 by calling attention to it. 
 
 ‘Infallibility’ I suppose to signify such a sure and certain 
 possession of truth as to render the possessor incapable of 
 error ; and ‘infallible’ as an adjective to be applicable to 
 such persons, if there be such, as cannot either deceive, or 
 be deceived, gui neque falli neque fallere possunt. 
 
 Infallibility then is a widely different thing from au- 
 thority in pronouncing upon truth, or correctness in the 
 decision pronounced. 
 
 Infallibility cannot be said of writings, decisions, judg- 
 ments. If it exists at all, it must be a quality of persons. 
 Infallibility cannot admit of degrees. The possessor of it 
 
NOTE N. 271 
 
 must be capable of being identified as possessing it before- 
 hand (I mean before his writings, decisions, judgments, 
 are delivered), and not recognised afterwards or inferred 
 from the correctness, even if that correctness should be 
 supposed to be uniform and invariable, of those decisions 
 or judgments. 
 
 Is ‘infallibility’ rightly attributed to the Church ? Granted 
 that it has the promise of being guided into all truth, 
 granted also that the gates of hell shall not prevail against 
 it (from which it is legitimately argued that it shall never 
 wholly fall into error, but there shall always be witnesses 
 of the truth, keeping it alive in the Church), do these 
 privileges amount to what is rightly called infallibility 1 
 I apprehend not, though I confess that we have sometimes 
 been in the habit of expressing ourselves as though it 
 did so. 
 
 They constitute a security against universal error. They 
 also constitute an assurance of the general maintenance of 
 truth. But this is widely different from the possession of 
 truth in certain identified persons rendering them incapable 
 of being deceived or of deceiving, so that they may be con- 
 sulted beforehand with a divine certainty of receiving from 
 them the answer which is the utterance of the Holy Ghost, 
 which alone can constitute any (legitimately so called) in- 
 fallibility. 
 
 The Roman writers tell us broadly, and insist upon it, 
 that the decrees of General Councils are infallible. Now 
 not to urge that Cardinal Bellarmine, who lays this down 
 with the utmost confidence, adds the strange proviso, ‘nisi 
 _ manifestissimé constet intolerabilem errorem committi’¢,’ [1 
 complain that it ought to be proved beforehand, that such 
 
 ¢ Lib. ii. de Cone. c. 8. 
 
272 NOTE N. 
 
 and such persons meeting together under such and such 
 circumstances are necessarily possessed of the Holy Spirit, 
 either all, or the more part of them, in such a high way 
 as that the Council in general is therefore incapable of being 
 deceived, or of deceiving. A thesis which few, I imagine, 
 in the face of the history of Councils, and human nature, 
 would undertake to support. But Archbishop Manning, 
 whose logic does not condescend to take account of fact or 
 history, lays down the same doctrine with equal breadth : 
 ‘The decrees of General Councils are undoubtedly the voice 
 of the Holy Ghost, both because they are the organs of 
 the active infallibility of the Church, and because they have 
 the pledge of a special Divine assistance according to the 
 needs of the Church and of the Faith.’ Organs of the active 
 infallibility of the Church ? I seem to comprehend. Because 
 the Church has the promise of being saved from falling 
 totally into error, so that there shall always be those who 
 shall possess and maintain the truth, therefore the Church 
 may in some sense be said to be infallible. But this is a sort 
 of ‘passive’ infallibility, a dead infallibility, useless for prac- 
 tical purposes. It must be converted into an ‘active’ in- 
 fallibility which can cope with emergent questions, and settle 
 them without the possibility of error or mistake. 
 
 But, in the first place, I deny that it is any infallibility 
 at all, properly so called, even in a passive sense; and 
 secondly, 1 maintain that it is utterly incapable of being 
 converted into an active infallibility. And thirdly, even if 
 these considerations should be thought insufficient, I demand 
 to have it shewn what the conditions are under which per- 
 sons meeting together in Council can be proved beforehand 
 (and I specially insist upon the word ‘beforehand,’ as neces- 
 sary in order to distinguish infallibility as the assured proof 
 
NOTE N. 273 
 
 of correctness, from infallibility as the inferred conclusion 
 from correctness) to be so thoroughly, universally, and in- 
 dubitably filled with the Holy Spirit that their decrees, not 
 yet given, shall be absolutely incapable of error. And this is 
 a demand essential to the satisfying of the case, which 1 
 do not think that my old friend the Archbishop will con- 
 descend to reply to. 
 
 But the Archbishop further lays down ‘that the Defini- 
 tions and Decrees of Pontiffs speaking ex cathedrd, or as the 
 Head of the Church and to the whole Church, whether by 
 Bull, or Apostolic Letters, or Encyclical, or Brief, to many 
 or one person, undoubtedly emanate from a Divine assistance, 
 and are infallible.’ 
 
 Putting aside the impropriety of attributing the ‘infalli- 
 bility’ to the decrees, rather than to the Pope pronouncing 
 the decrees, we seem to have here an approach to what we 
 want. ‘The Bishop of Rome, then, is the person who, 
 whenever he speaks as Head of the Church and to the whole 
 Church, whether to one person or to many, is so assisted by 
 the Holy Spirit as that he is incapable of deceiving or being 
 deceived 4.’ 
 
 ‘The infallibility of the Head of the Church extends to 
 the whole matter of revelation, that is, to the Divine truth 
 and the Divine law, and to all those facts or truths which 
 are in contact with faith and morals. The definitions of 
 the Church include truths of the natural order, and the 
 revelation of supernatural truth is in contact with natural 
 ethics, politics, and philosophy. So again the judgments 
 of Pontiffs in matters which affect the welfare of the whole 
 -Church, such as the condemnation of propositions. In all 
 
 ἃ I do not know how to reconcile these two clauses printed in italics. 
 ἐν 
 
234 NOTE N. 
 
 declarations that such propositions are, as the case may be, 
 heretical, or savouring of heresy, or erroneous, or scandalous, 
 or offensive to pious ears or the like, the assistance of the 
 Holy Spirit certainly preserves the Pontiffs from error; and 
 such judgments are infallible, and demand interior assent 
 from all&.’ 
 
 I thought we were going to find what we were in search 
 of—a person, so possessed of truth, that it was absolutely 
 certain beforehand, that in whatever he should say, he was "Ὁ 
 incapable of being deceived or deceiving. But no: even 
 on the highest Roman theory, I find no such person. The 
 Bishop of Rome is not held even by his most ardent fol- 
 lowers to be in any such possession of truth. He may be, 
 even according to their own divines, ignorant, perverse, 
 heretical. We, reading history with our eyes open, may 
 add, vicious, sensual, impious, stained with every sort of 
 notorious sin, a man like John XIII, or XVIII, or XXII, 
 like Boniface VIII, or Alexander VI. 
 
 He may be all this: but when he speaks ‘ex cathedra, 
 and upon any of the forementioned subjects, then, and then 
 only, he is speaking by the Holy Ghost and is infallible. 
 
 I find it difficult in the face of this audacious claim,— 
 unheard of for the first thousand years of the Church, and 
 then maintained in defiance of all Christian history, on the 
 strength of the misinterpretation of two or three passages 
 of Holy Scripture,—to remember that I am speaking only 
 on the logical use and abuse of the words ‘infallible’ and 
 ‘infallibility, and that I must put aside all idea of arguing 
 against the substance of the Roman theory, even to the 
 extent of urging how Pope Honorius I, ea cathedrd, adopted 
 
 ® Archbishop Manning, pp. 83, 84. 
 
NOTE Ν. 278 
 
 the heresy of the Monothelites ; and how Pope Alexander IIT, 
 ex cathedrad, condemned Peter Lombard of heresy respecting 
 the human nature of the Lord, while thirty-six years after, 
 Pope Innocent III, equally ex cathedré, reversed the sentence 
 and condemned his accusers. 
 
 Putting aside all this however, and a thousand other 
 instances of usurpation and wrong in matters political, moral, 
 and physical on the part of the Popes, I wish to point out 
 that even this audacious claim is not a claim of infallibility 
 in any such sense as to warrant the application of the word 
 infallible to the Pope, or to carry any of the consequences 
 which follow readily enough when the application is once 
 assumed and granted. 
 
 To be notoriously, obviously, and confessedly a mere 
 fallible man, and under certain circumstances and conditions 
 very difficult to be certainly defined, and in respect to certain 
 subjects equally difficult of definition, to be assured of freedom 
 from error,—this, though a claim utterly baseless and de- 
 ceptive, does not constitute infallibility in any proper sense 
 of the term. There is no possession of truth, claimed, or to 
 be inferred. If the claim made were well founded, all that 
 it would shew is that in certain utterances, so many and 
 no more, the Bishop of Rome had been made a mouthpiece 
 of the Holy Spirit, and consequently, not that he was in- 
 fallible, but that these utterances, so many and no more, 
 were divine. 
 
 But infallibility is a very convenient word. Once jump 
 to the conclusion that the Pope is infallible, and the con- 
 ditions and circumstances under which exemption from error 
 ‘is (however falsely) claimed for certain Papal utterances are 
 forgotten, and the convenient phrase remains, to justify, 
 beyond denial on the part of those who have admitted it, 
 
 We 
 
576 NOTE Ο. 
 
 innumerable acts of usurpation and aggression with which it 
 really has no sort of connection. 
 
 A very convenient word indeed ; and a very comfortable 
 word to those who shelter themselves in Rome. But there 
 is a worm in the gourd, so that its shelter is not worth much 
 to those who will take any account of logic or of the facts of 
 notorious history. 
 
 The fact is that we have all been using the words ‘in- 
 fallible’ and ‘ infallibility’ in a very loose and inaccurate way, 
 confounding them on the one hand with assured exemption 
 from total error, and the general possession of truth, and on 
 the other with authority in decrees, and truth in doctrines. 
 What I wish to point out is the desirableness of using the 
 words accurately. I apprehend that if only used accurately, 
 they will be very rarely used at all. Certainly the loose and 
 random use of them is altogether in the interest of Rome, 
 which has never been slow in taking advantage of it. 
 
 NOTE 0, p. 71. 
 
 ‘Ex iis commentatoribus quos habemus, Lucam videtur 
 Marcion elegisse quem cederet. Porro Lucas non apostolus 
 sed apostolicus, non magister, sed discipulus ; utique magistro 
 minor, certe tanto posterior, quanto posterioris apostoli sec- 
 tator, Pauli sine dubio: ut si sub ipsius Pauli nomine 
 Evangelium Marcion intulisset, non sufficeret ad fidem sin- 
 gularitas instrumenti, destituta patrocinio antecessorum. Exi- 
 geretur enim id quoque Evangelium quod Paulus invenit, cui 
 fidem dedit, cui mox suum congruere gestiit. Si quidem 
 propterea Hierosolymam ascendit ad cognoscendos apostolos 
 et consultandos, ne forte in vacuum cucurrisset, id est, ne non 
 
NOTE P. 247 
 
 secundum illos credidisset, et non secundum illos evangeli- 
 zaret.’—Tertull. Adv. Marcionem, lib. iv. ὁ. 2. 
 
 It is true that Tertullian (alone, so far as I know, of 
 ancient interpreters of this passage of the Epistle to the 
 Galatians) indicates his opinion that St. Paul felt some un- 
 certainty of the soundness of his teaching until his com- 
 munication with the Apostles at Jerusalem. For the purpose 
 of my argument I have no need of any such idea. On 
 the contrary, I believe St. Paul’s personal authority to have 
 been abundantly sufficient to teach without hesitation, mis- 
 giving, or need of support. It is enough for me that for 
 the satisfaction of the converts (iva διδάξω τοὺς ταῦτα ὑποπτεύον- 
 τας ὅτι οὐκ εἰς κενὸν τρέχω, Chrysost., v. Ellicott and Lightfoot 
 in loco) he found it wise and desirable to ascertain and to 
 be able to declare the uniformity of his teaching with that 
 of the older Apostles. ‘Ipse Apostolus Paulus,’ says 
 St. Augustine, ‘ post ascensionem Domini de ccelo vocatus, 
 si non inveniret in carne Apostolos, quibus communicando 
 Evangelium ejusdem societatis esse appareret, Ecclesia illi 
 omnino non crederet.’ 
 
 NOTE 2, pi 7c: 
 
 The supposition of the text is precisely that of Tertullian 
 in the passage quoted at length in the preceding note, and 
 the conclusion drawn is in effect identical with that which 
 he draws. The ‘single document,’ even supposing its genu- 
 ineness absolutely undoubted, would not suffice to rule the 
 faith of the Church, if it were devoid of the support of 
 those that went before it—the preceding Apostles, and their 
 writings. For just as St. Paul, whether for his own satis- 
 faction or that of his converts, went up to Jerusalem μήπως 
 
278 NOTE Q. 
 
 els κενὸν τρέχῃ ἢ ἔδραμε, So for the satisfaction of the Church, 
 his (supposed) writing must be ascertained to be in accord- 
 ance with the Apostolic faith and writings which the Church 
 already possesses. 
 
 NOTE ΟΡ. 53: 
 On the Preface to St. Luke's Gospel. 
 
 It has been commonly assumed by interpreters of St. Luke’s 
 Gospel that in his Preface he attributes the authority of his 
 narrative to ‘eye-witnesses and ministers of the word’ in 
 such a manner as to disclaim, and exclude altogether, the 
 idea of his having been an eye-witness himself of the events 
 which he records. 
 
 This interpretation of the Preface is a very universal one. 
 It has, I suppose, arisen from the supposed contrast of the 
 two clauses ἐπείδηπερ πολλοὶ, ----ἔδοξε κἀμοί :—and it seems to 
 be held, somewhat inconsistently as it seems to me, even 
 by writers who at other times attribute the authority of the 
 Evangelist to the dictation of St. Paul, who received his 
 own information from revelation. 
 
 I am disposed, however, to doubt this interpretation, for 
 the following reasons :— 
 
 1. It seems to put St. Luke into a position considerably 
 lower and less authoritative than that which the Church has 
 always assigned to him. It makes him say, ‘Since many 
 men have tried their hand at constructing a narrative, so will 
 I,,—a parallelism which, whatever be the meaning of the 
 words παρηκολουθηκότι ἄνωθεν πᾶσιν ἀκριβῶς, 18 surely hardly 
 consistent with the position of an inspired Evangelist, whose 
 words the Church of Christ has always accepted as dictated 
 by the Holy Spirit of God. 
 
NOTE Q. 279 
 
 2. If the words παρηκολουθηκότι ἄνωθεν πᾶσιν ἀκριβῶς mean 
 that he has examined, and by diligent search ascertained, 
 the accuracy of the narrative which he delivers (and this, 
 I suppose, must be the meaning of the words on the usual 
 interpretation), he plainly disclaims both the information of 
 St. Paul and the inspiration of the Holy Spirit. He simply 
 puts himself on a level with the other narrators whom he 
 unquestionably means to put into the background, and to 
 allege nothing but his own industry and care in examining 
 authorities as the ground of the superiority of his own 
 narration as compared with theirs. 
 
 If however the words of the Preface undoubtedly mean 
 what this interpretation conveys, then, however inconvenient 
 and inconsistent with our preconceived notions the conse- 
 quences may prove, there is no help for it. The words are 
 undoubted. There is no difference of reading of the least 
 importance in them, and we must put up with any inferences 
 which they legitimately bear. 
 
 But I venture to except to this interpretation. It seems 
 to me to proceed upon a somewhat hasty and superficial view 
 of St. Luke’s words. 
 
 First, I take quite a different view of the logic of the 
 passage, as will appear from the following considerations. 
 
 Ἡμεῖς I apprehend means the Church. 
 
 Τὰ πεπληροφορημένα ἐν ἡμῖν I suppose to mean the events 
 of the life of the Lord, His miracles, and His discourses, 
 as they are most surely believed by the members of the 
 Church. 
 
 Καθὼς παρέδοσαν ἡμῖν «.tr.r. These words I understand to 
 assign the grounds on which the Church (ἡμεῖς) assuredly 
 believes all these things. 
 
 Now all this is preliminary in point of logic to anything 
 
280 NOTE 0. 
 
 said about unauthorized narrators, or St. Luke’s own authority 
 as preferable to theirs. He seems thus far to say, ‘ We, the 
 Church, are in possession of a large number of facts recorded 
 respecting the life and discourses of our Lord, by those who 
 were during His lifetime upon the earth His companions, 
 who saw His deeds, heard His words, and in various ways 
 ministered unto Him.’ 
 
 Now then we proceed to the persons who have without 
 adequate authority attempted to narrate these things. 
 
 ‘Many writers have tried their hands to draw up in order 
 consecutive narratives of these things.’ But, I suppose we 
 may add, they had not sufficient warrant. They took them 
 at second-hand. ‘They were not eye-witnesses themselves. 
 They merely ‘tried their hand’ at such narratives, and 1 
 fear that you, Theophilus, instructed and catechized as you 
 have been in these things, may derive not confirmation ἴῃ 
 the truth, but mischief and error from their compilations. 
 
 ‘Therefore I’ (παρηκολουθηκὼς &e., whatever these words 
 may mean) ‘will teach you better, and in such a way that 
 you may receive confirmatory instruction (iva ἐπιγνῶς) on the 
 subjects in which you have been already catechized.’ 
 
 Thus it appears to me that the Evangelist, instead of 
 excluding himself from the class of eye-witnesses in these 
 words, rather puts himself (not indeed directly, but by im- 
 plication) among them. He seems to say, Eye-witnesses 
 have taught the Church, so I will teach you. Or, to put 
 the same thing in another way: Unauthorized narrators, 
 not eye-witnesses, have darkened the message which eye- 
 witnesses have delivered, so I, better informed than they, 
 will teach you more correctly. 
 
 Thus it seems to me that, according to the logic of the 
 passage, St. Luke, regarding Theophilus as one of the Church 
 
NOTE Q. 281 
 
 (ἡμεῖς) who requires accurate instruction in addition to his 
 previous training in the history of the life of the Lord, puts 
 himself by implication into the category of those who can 
 give that accurate and trustworthy information, that is, the 
 eye-witnesses. 
 
 Leaving then the logic of the passage, let us now look 
 more closely into the words in which St. Luke confessedly 
 assigns the ground of his own authority, represented as 
 greater and more to be trusted than that of the pseudo- 
 evangelists. 
 
 Παρηκολουθηκότι ἄνωθεν πᾶσιν ἀκριβῶς. What is the meaning 
 of παρηκολουθηκότι!ϊ The following is the article upon παρα- 
 κολουθέω from Liddell and Scott’s Lexicon, 4th edition :— 
 
 ‘Tlapaxodovbéa, f. now, to go beside or near, follow close or 
 on the heels, τινί Ar. Eccl. 725, Plat., ete.: to follow close, dog 
 one’s steps, Dem. 519. 12., 537. 23; ods σὺ ζῶντας μέν, ὦ κίνα- 
 δος, κολακεύων παρηκολούθεις Id. 281. 22: of rules, to hold good 
 throughout, m. 8 ὅλης τῆς ἱππικῆς Xen. Eq. 8. 14: π. χρόνοις to 
 follow all the times and dates, to trace accurately, Nicom. ap. 
 Ath. 291 B; so m. τοῖς πράγμασιν ἐξ ἀρχῆς Dem. 285. 22. 
 
 ‘II. metaph. to follow with one’s thoughts, 1. 6. to under- 
 stand, τοῖς πράγμασι Dem. 285. 21; τοῖς δικαίοις Demad. 178. 
 32, etc. ; προσέχειν νοῦν καὶ map. εὐμαθῶς Aeschin. τό. 9; 80 
 esp. as Stoical term, usu. absol.; they also said ἑαυτῷ παρα- 
 kodovbe ὅτι ... to understand that ..., Epict. 2. 26, 3; also 
 ©. part;-lds 4. 5, 2a." 
 
 And it may be taken as a full account of the classical 
 usage of the verb, except that in the passage of Demosthenes 
 De Corond, there twice referred to under different senses, 
 it seems to me to have more precisely the meaning of having 
 personally accompanied the events, than of having followed 
 them in thought and understood them. Let the reader 
 
282 NOTE Q. 
 
 judge. "AAN ὡς ἔοικεν, ἐκεῖνος 6 καιρὸς, καὶ ἡ ἡμέρα ἐκείνη ov 
 μόνον εὔνουν καὶ πλούσιον ἄνδρα ἐκάλει, ἀλλὰ καὶ παρηκολουθηκότα 
 τοῖς πράγμασιν ἐξ ἀρχῆς, καὶ συλλελογισμένον ὀρθῶς τίνος ἕνεκα ταῦτ᾽ 
 ἔπραττεν ὁ Φίλιππος, καὶ τί βουλόμενος. 
 
 However, the more important question is, What is the 
 meaning of the verb in the later or Alexandrian Greek ? 
 And in answer to this question I would quote a passage 
 from the fragments of Papias preserved by Eusebiusf: Εἰ δέ 
 που καὶ παρηκολουθηκώς τις τοῖς πρεσβυτέροις €AOor, — ‘if it 
 chanced that some person who had been present with the 
 elders (the Apostles) came ;’ and another of Eusebius him- 
 self, commenting upon their words: Kat 6 viv δὲ ἡμῖν δηλού- 
 μενος Παπίας τοὺς μὲν τῶν ᾿Αποστόλων λόγους Tapa τῶν αὐτοῖς 
 παρηκολουθηκότων ὁμολογεῖ παρειληφέναι. And there is ἃ pas- 
 sage of Josephus which is so very clear and strong to my 
 present purpose that I must quote it at length: Φαῦλοι δέ 
 τινες ἄνθρωποι διαβάλλειν μου τὴν ἱστορίαν ἐπικεχειρήκασιν, ὥσπερ 
 ἐν σχολῇ μειρακίων γύμνασμα προκεῖσθαι νομίζοντες. κατηγορίας 
 παραδόξου καὶ διαβολῆς. δέων ἐκεῖνο γιγνώσκειν ὅτι δεῖ τὸν ἄλλοις 
 παράδοσιν πράξεων ἀληθινῶν ὑπισχνούμενον, αὐτὸν ἐπίστασθαι ταύτας 
 πρότερον ἀκριβῶς, ἢ παρηκολουθηκότα τοῖς γεγονόσιν, ἢ παρὰ τῶν 
 εἰδότων πυνθανόμενον. ὅπερ ἐγὼ μάλιστα περὶ ἀμφοτέρας νομίζω 
 πεποιηκέναι τὰς πραγματείας. τὴν μὲν γὰρ ἀρχαιολογίαν,... τοῦ δὲ 
 πολέμου τὴν ἱστορίαν ἔγραψα, πολλῶν μὲν αὐτοῦργος πράξεων, 
 πλείστων δὲ αὐτόπτης γενόμενος. 
 
 Here we have the two sources of knowledge expressly dis- 
 tinguished from one another, personal witness, and derived 
 information ; and any person who reads the whole passage 
 contained in the previous chapters will see how definitely 
 the writer means to declare by the words παρηκολουθηκότα τοῖς 
 γεγονόσιν his own personal witness of the events he relates. 
 
 f Hist. Eccl. iii. 39. & Contra Apionem, lib. i. c. 10. 
 
NOTE Q. 283 
 
 When then to all this we add the fact that there is an 
 ancient tradition that St. Luke was one of the Seventy, or, 
 at least, a personal disciple of the Lord, I confess that it 
 appears to me to be a somewhat hasty reading of the Preface 
 which leads interpreters to conclude, with well-nigh one 
 voice, that St. Luke expressly disclaims in it the authority of 
 having seen with his own eyes any of the events which he 
 records. 
 
 The only passages which I can find in which it is stated 
 that St. Luke was of the number of the Seventy are the 
 following. 
 
 In the dialogue of Adamantius (probably not the same as 
 Origen) : E. πόσους ἔσχεν 6 Χριστὸς ἀποστόλους ; A. πρώτους 
 ἀπέστειλεν ιβ΄. καὶ μετὰ ταῦτα οβ΄ εὐαγγελίσασθαι. Μάρκος οὖν 
 καὶ Λουκᾶς ἐκ τῶν οβ΄ ὄντες, Παύλῳ τῷ ἀποστόλῳ εὐαγγελίσαντο.---- 
 Pseudo-Origen, De rectd in Dewm fide. 
 
 I do not find it in Theophylact himself, who on the con- 
 trary says, Ἔκ τούτου δῆλον ὅτι οὐκ ἦν ὁ Λουκᾶς ἀπ᾽ ἀρχῆς μαθητὴς, 
 ἀλλ᾽ ὑστερόχρονος. But in the Synopsis of St. Luke attributed 
 to Dorotheus we read, Λουκᾶς ὁ Θεῖος, ᾿Αντιοχεὺς μὲν ἦν, ἰατρὸς 
 δὲ, καὶ τὴν ἔξω σοφίαν πολύς" οὐ μὴν ἀλλὰ καὶ τὴν  βραικὴν παι- 
 δείαν ἐξησκήσατο, τοῖς Ἱεροσολύμοις ἐπιφοιτήσας, ὅτε δὴ καὶ ὁ Κύριος 
 ἡμῶν ἐδίδασκεν. ὥστε φασί τινες ἕνα καὶ ἀυτὸν γενέσθαι τῶν ἐβδο- 
 μήκοντα *Arootéhov.— Opera Theophyl. vol. 1. p. 266. 
 
 ᾿Απέστειλε δὲ καὶ ἄλλους ἑβδομηκονταδύο κηρύττειν, ἐξ ὧν ἦσαν οἱ 
 ἑπτὰ, οἱ ἐπὶ τῶν χηρῶν τεταγμένοι" μετὰ τούτους δὲ τοὺς ἑπτὰ, καὶ 
 Ματθαῖον τὸν πρὸ αὐτῶν, Μάρκον, Λουκᾶν, Βαρνάβαν καὶ ᾿Απελλῆν, 
 Ροῦφον, Niyepa καὶ τοὺς λοιποὺς τῶν €Bdounkovradvo.—Epipha- 
 nius, lib. i. p. 50. 
 
 ἐπείδητερ πολλοὶ ἐπεχείρησαν᾽ iva τινὰς μὲν ἐπιχειρητὰς δείξῃ, 
 φημὶ δὲ τοὺς περὶ Κήρινθον, καὶ Μήρινθον, καὶ τοὺς ἄλλους" εἶτα τί 
 
 φησι; ἔδοξε κἀμοὶ καθεξῆς παρηκολουθηκότι ἄνωθεν τοῖς αὐτόπταις, 
 
284 NOTE R. 
 
 καὶ ὑπηρέταις τοῦ λόγου γενομένοις, γράψαι σοὶ, κράτιστε Θεόφιλ  .----- 
 ΤΙ lib. ii. p. 428. 
 
 ‘Primim quidem Christo adhesit, et ab eo pietatis semina 
 suscepit. Postea vero Paulo ditt conjunctus, maximeque 
 familiaris effectus est, ac discipulus ejus, comesque, itineris, 
 quemadmodum et Marcus Petro ceterorum principi. Dicunt 
 autem quidam, et maximé Origenes, quod Marcus et Lucas 
 ante Dominicam passionem inter septuaginta discipulos con- 
 numerati sunt.’-—Euthymius, He Prefatione. 
 
 NOTE R, p. 94. 
 
 ‘Nemo tamen istos insignes Apostolos separet. Et in eo 
 quod significabat Petrus, ambo erant; et in eo quod signifi- 
 cabat Joannes, ambo futuri erant. Significando sequebatur 
 iste, manebat 1116 : credendo autem ambo mala presentia 
 hujus miserie tolerabant, ambo futura bona illius beatitu- 
 dinis expectabant. Nec ipsi soli, sed universa hoc facit sancta 
 Ecclesia sponsa Christi, ab istis tentationibus eruenda, in 18 
 felicitate servanda. Quas duas vitas Petrus et Johannes 
 figuraverunt singuli singulas ; verum et in hac temporaliter 
 ambulaverunt ambo per fidem, et ill4 in eternum fruentur 
 ambo per speciem. Omnibus igitur sanctis ad Christi corpus 
 inseparabiliter pertinentibus, propter hujus vitze procellocis- 
 sime gubernaculum, ad liganda et solvenda peccata claves 
 regni ccelorum primus apostolorum Petrus accepit, eisdemque 
 omnibus sanctis propter vitee illius secretissimee quietissimum 
 sinum, super pectus Christi Johannes Evangelista discubuit. 
 Quoniam nec iste solus sed universa Ecclesia ligat, solvitque 
 peccata : nec ille in principio Verbum Deum apud Deum, et 
 cetera de Christi divinitate . ... . de fonte Dominici pec- 
 toris solus bibit.’—S. August. Jn Joh. Hv. α. 21. Tr. exxiv. 
 
NOTES 5-Ὁ. 285 
 
 NOTE §, p. ror. 
 
 a Ae A , “ A ’ A ’ ε ’ὔ 
 Τοῦτο τὸ κήρυγμα παρειληφυῖα, καὶ ταύτην τὴν πίστιν, ὡς προέφα- 
 « 3 ’ , > . ΄- ’ ΄ > A 
 μεν, ἡ ᾿Ἐκκλησία, καίπερ ἐν ὅλῳ τῷ κόσμῳ διεσπαρμένη, ἐπιμελῶς 
 ΄ ¢ Y > > a οἰ δῷ τς “A », ¢ , 
 φυλάσσει, ὡς ἕνα οἶκον οἰκοῦσα᾽ καὶ ὁμοίως πιστεύει τούτοις, ὡς μίαν 
 \ \ \ 3... ἃ » bu \ ’ 2: , 
 ψυχὴν, καὶ τὴν αὐτὴν ἔχουσα καρδίαν, Kal συμφώνως ταῦτα κηρύσσει 
 τὰ 4 \ , « a 4 “᾿ \ \ € 
 καὶ διδάσκει, καὶ παραδίδωσιν, ws ἕν στόμα κεκτημένη. καὶ γὰρ αἱ 
 3 LS , a 
 κατὰ τὸν κόσμον διάλεκτοι ἀνόμοιαι, ἀλλ᾽ ἡ δύναμις τῆς παραδόσεως 
 2, ᾽, > , , 
 μία καὶ ἡ αὐτή, καὶ οὔτε ai ἐν Γερμανίαις ἱδρυμέναι ᾿Εκκλησίαι ἄλλως 
 ’ > Cad > , 2) > 
 πεπιστεύκασιν ἢ ἄλλως παραδιδόασιν, οὔτε ἐν ταῖς ᾿Ιβηρίαις, οὔτε ἐν 
 κ 9 > 51 ce > , 
 Κελτοῖς, οὔτε κατὰ τὰς ἀνατολὰς, οὔτε ἐν Αἰγύπτῳ, οὔτε ev Λιβύῃ, 
 - ’ “ 5 > a is ted 
 οὔτε ai κατὰ μέσα τοῦ κόσμου ἱδρυμέναι" ἀλλ᾽ ὥσπερ ὁ ἥλιος, TO 
 = mL : CA N aug , a > , 
 κτίσμα τοῦ Θεοῦ εἷς Kal 6 αὐτός" οὕτω Kal TO κήρυγμα τῆς ἀληθείας 
 ΄ > \ 7 9 
 πανταχῆ φαίνει, καὶ φωτίζει πάντας ἀνθρώπους τοὺς βουλομένους εἰς 
 
 ἐπίγνωσιν ἀληθείας ἐλθεῖν.-----ἶϑ. Ireneeus, 6. Hereses, I. x. p. 49. 
 
 NOTE: ΤΡ. 102. 
 
 This passage is from Bingham’s Antiquities, Bk. I. ὁ. v. 
 § 5, quoted from Ruffinus, lib. i. c. ix., and Socrates, lib. 1. 
 Cues XX: 
 
 NOTE JU, p. 103. 
 
 Cf. Concil. Carthaginense IV, sive Statuta Eecclesice Anti- 
 que, Canon xcyili.: ‘ Laicus presentibus clericis, nisi ipsis 
 jubentibus, docere non audeat.’ Cf. also Eusebius, lib. vi. 
 cap. X1x.: Ἐλθὼν (᾿Οριγένης) ἐπὶ Παλαιστίνης, ἐν Καισαρείᾳ τὰς 
 διατριβὰς ἐποιεῖτο ἔνθα καὶ διαλέγεσθαι, τὰς τε θείας ἑρμηνεύειν 
 γραφὰς ἐπὶ τοῦ κοινοῦ τῆς ἐκκλησίας οἱ τῆδε ἐπίσκοποι, καίτοι τῆς 
 τοῦ πρεσβυτερίου χειροτονίας οὐδέπω τετυχηκότα αὐτὸν ἠξίουν. 
 Alexander, Bishop of Jerusalem, and Theoctistus of Czesarea, 
 
286 NOTE ΟΝ P. 103. 
 
 defended this against the objection of Demetrius (who urged 
 ὅτι τοῦτο οὐδέ ποτε ἠκούσθη, τὸ παρόντων ἐπισκόπων λαϊκοὺς ὁμιλεῖν) 
 by saying that it was not so: Ὅπου γοῦν εὑρίσκονται οἱ ἐπιτή- 
 δετοι πρὸς τὸ ὠφελεῖν τοὺς ἀδελφοὺς καὶ παρακαλοῦνται τῷ λαῷ 
 ὁμιλεῖν ὑπὸ τῶν ἁγίων ἐπισκόπων ; and alleging several instances 
 to the point. 
 
 NOTE on P. 103. 
 
 ‘The list of laymen who have written in support or 
 illustration, &e. 
 
 I should have wished, if it had been in my power, to draw 
 up a tolerably complete list of laymen who by their writings, 
 more or less directly or indirectly theological, have contri- 
 buted to the illustration and defence of Christian truth. But. 
 the task is a much more difficult one than I had antici- 
 pated, and I must be content to make such a scattered and 
 imperfect list as from the comparatively small means within 
 my reach 1 can. 
 
 For the early ages we have the lists of St. Jerome and 
 Gennadius. I have assumed that the writers who in these 
 lists are not expressly called bishops or priests, were laymen, 
 as the writers certainly seem to intend to make the distinc- 
 tion accurately. I have however omitted such as I found 
 reason to suppose were really ordained, though their ordina- 
 tion was not expressed, and introduced such as, though cer- 
 tainly ordained, were not ordained till late in life, and after 
 they had become known as writers; such, for instance, as 
 Origen, and Macarius the elder. 
 
 As to the monks, they were in the early ages, as a rule, 
 laymen. ‘ Ainsi,’ says Fleury, speaking of the clerical Canons 
 set up by Chrodegang of Metz in the seventh century, ‘ voila 
 
NOTE on P. 103. 287 
 
 deux sortes de religieux, les uns clercs, les autres laiques ; 
 
 car les moines l’étoient pour la plupart :’ and even in the 
 
 ninth century, he says, ‘il paroit qu'il y avoit peu de prétres 
 entre le moines.’— Hist. Eccl. Discourse viii. No. 2. p. 9. See 
 
 also Guizot, Civilisation en France, Lecon xiv. 
 
 After the lists of St. Jerome and Gennadius, I have felt at 
 
 a great loss, partly from the long blanks which I cannot 
 
 supply, and partly, when the age of the Reformation comes, 
 
 from the multitude of writers, chiefly German, of whom 1 
 
 cannot ascertain with certainty whether they were in Holy 
 
 Orders or no. I have therefore been content to select a few 
 
 great names from Italy, Germany, and France, of whom there 
 
 is no doubt, and to fill the English list somewhat more fully. 
 
 But here too is a difficulty ; for several of the writers can 
 
 hardly be said to have written upon theological subjects, 
 
 though the current of their thoughts and their influence were 
 
 strongly in the direction of religion. On these grounds 1 
 
 have not scrupled to add the names of Bacon, Selden, Wotton, 
 
 and others, as of writers who undoubtedly contributed, and 
 several of them in a very high degree, to the advancement 
 and support of religion in their own days. 
 
 Hermas—‘Cujus Apostolus Paulus ad Romanos scribens 
 meminit, asserunt auctorem esse libri qui appellatur 
 Pastor, et apud quasdam Greecize Ecclesias jam pub- 
 licé legitur.’—S. Hieron. De Vr. Ldlust. ὁ. x. 
 
 Aristides-—‘ Atheniensis Philosophus eloquentissimus, et sub 
 pristino habitu discipulus Christi, volumen nostri dog- 
 matis rationem continens...Hadriano Principi dedit.’ 
 ἘΞ mk 
 
 Agrippa—‘ Vir valdé doctus adversum viginti quatuor Basi- 
 lidis heretici volumina fortissimé disseruit.’ ¢. xx1. 
 
 Hegesippus —‘ Vicinus Apostolicorum temporum, et omnes 
 
288 NOTE on P. 103. 
 
 a passione Domini, usque ad suam etatem, Ecclesias- 
 ticorum actuum texens historias, multaque ad utili- 
 tatem legentium pertinentia hinc inde congregans, 
 quinque libros composuit.’ ὁ. xxii. Cf. Routh, Relig. 
 i. 189; Euseb. Hist. Hecl. iv. 22; Lightfoot, Lp. to 
 the Gal. 268, &e. 
 
 Justinus (Martyr)—‘ Philosophus habitu quoque Philosopho- 
 rum incedens...pro religione Christi plurimum labo- 
 ravit, &c. ¢. XXlil. 
 
 Musanus— Non ignobilis inter eos qui de ecclesiastico dog- 
 mate scripserunt.’ 6. ΧΧΧΙ. 
 
 Modestus—‘ Adversum Marcionem scripsit librum, qui usque 
 hodie perseverat.’ ¢. XxxXii. 
 
 Pantenus— Stoice secte Philosophus... Hujus multi qui- 
 dem in §. Scripturam extant commentarii.’ ¢. xxxvi.. 
 Cf, Routh, 1.1337; 
 
 Rhodon—‘ Genere Asianus, a Tatiano Rome in Scripturis 
 eruditus, edidit plurima.’ c. xxxvul. Cf. Routh, i. 346. 
 
 Miltiades—‘ Adversus Montanum, Priscam, Maximillamque 
 scripsit volumen precipuum.’ ὁ. XXxix. 
 
 Apollonius—‘ Vir disertissimus, scripsit adversus Monta- 
 num,’ &. c. xl. Cf. Routh, 11. 53. ‘ Hunc Ephesi- 
 orum antistitem fuisse asserit auctor Predestinati, De 
 Heret. cap. xxvi. nescio quam vere.’ 
 
 Apollonius (alter)—‘ Romane urbis Senator...insigne volu- 
 men composuit.’ ¢. xlii. 
 
 Maximus— Famosam questionem insigni volumine venti- 
 lavit, unde malum, et quod materia a Deo facta sit.’ 
 6. xlvii. Cf. Routh, i. 423. 
 
 Candidus—‘ In Hexaemeron pulcherrimos tractatus edidit.’ 
 ὃ: xlvii. 
 
 Appion—‘ In Hexaemeron tractatus fecit.’ ¢. xlix. 
 
NOTE on P. 103. 289 
 
 Seaxtus—‘ Librum de Resurrectione scripsit.’ 6. 1. 
 
 Arabianus—‘Edidit quedam opuscula ad Christianum dogma 
 pertinentia.’ 6. 11. 
 
 Judas—‘ De 7o apud Danielem hebdomadibus plenissimé 
 disputavit.’ ¢. 11]. 
 
 Origenes—Ordained, after many writings, in his forty-third 
 year. 
 
 Tryphon— Origenis auditor, ad quem nonnulle ejus extant 
 Epistole in Scripturis, eruditissimus fuit.’ ὁ. vii. 
 
 Minuctus FKelix—‘ Rome insignis causidicus scripsit Dialo- 
 gum Christiani et Ethnici disputantium qui Octavius 
 inscribitur.’ ὁ. lviil. 
 
 Gatus—‘ Disputationem adversum Proculum, Montani secta- 
 torem, valdé insignem habuit.’ ὁ. lix. Cf. Routh, 
 ie 2 
 
 Arnobius—‘ Florentissimé Rhetoricam docuit, scripsitque ad- 
 versum gentes que vulgd extant volumina.’ c. lxxix. 
 
 Firnmianus qui et Lactantiws— Arnobii discipulus... ad seri- 
 bendum se contulit.” c.lxx. (Divine Institutiones, 
 De iré Det, &e.) 
 
 Antonius—‘ Monachus...misit Egyptiacé ad diversa mona- 
 steria Apostolici sensus sermonisque Epistolas septem.’ 
 Gn rex vill: 
 
 ‘Holy Macarius and great Antony.’ 
 George Herbert—The Church Militant. 
 Cf. 5. August. Confess. viii. 11. 
 
 Victorinus— Rome Rhetoricam docuit, et in extrema senec- 
 tute Christi se tradens fidei scripsit adversus Arium 
 libros, ... et Commentarios in Apostolum.’ 6. ci. 
 
 Didymus Alecandrinus— Captus a parva etate oculis,.... 
 plura opera et nobilia conscripsit.’ ¢. cix. 
 
 Aquilius Severus—‘ Composuit volumen,’ ὅσο. ¢. exi. 
 
 U 
 
200 NOTE on Ῥ 103. 
 
 Ambrosius Alexandrinus— Scripsit adversum Apollinarium 
 volumen.’ 6. ¢xxvi. 
 
 Deater—‘ Clarus apud seculum, et Christi fidei deditus fertur 
 omnimodam historiam texuisse.’ 6. cXXxXil. 
 
 Sophronius— Vir apprimé eruditus...insignem librum com- 
 posuit.’ ὁ. CXxxly. 
 
 Pachomius—‘ Monachus vir tam in docendo quam in signa 
 faciendo Apostolic gratiz et fundator Augypti cceno- 
 biorum ...scripsit Regulam utrique generi monacho- 
 rum aptam quam angelo dictante perceperat.’ Liber 
 Gennadu de Viris [llustribus, ¢. vii. 
 
 Oresiesis—‘ Monachus. .. vir in Sanctis Scripturis ad perfec- 
 tum instructus, composuit librum divino conditum 
 sale,’ ὅσο. ὁ. ix. 
 
 Macarius— Monachus ille Aigyptius, signis et virtutibus 
 clarus unam tantum ad juniores professionis sue 
 scripsit Epistolam.’ ὁ. x. Took priest’s orders when 
 forty years old. 
 
 Lvagrius— Monachus...scripsit multa monachis necessaria.’ 
 Oe a 
 
 Prudentius—‘ Vir seculari literatura insignis composuit διττο- 
 χαῖον de toto veteri et novo Testamento personis ex- 
 ceptis.’ Ὁ. xiii. 
 
 Commodianus— Factus Christianus ...scripsit mediocri ser- 
 mone librum adversus Paganos.’ ¢. xv. 
 
 Tichonius Afer—In divinis literis eruditus... scripsit de 
 bello intestino, ὅθ. Composuit et Regulas ad investi- 
 gandam et inveniendam intelligentiam Scripturarum 
 septem,’ &c. ¢. xviii. De Tichonio seepius ab Augus- 
 tino laudato videsis Indices in Augustini opera. 
 
 Lachiarius— Vir Christiane philosophix...edidisse dicitur 
 grata opuscula,’ &e. ¢. xxiv. 
 
NOTE on P. 103. 201 
 
 Tsaac— Scripsit de Sanctz Trinitatis tribus personis, et In- 
 carnatione Domini librum.’ ὁ. xxvi. 
 
 Ursinus—‘ Monachus scripsit adversus eos qui rebaptizandos 
 heereticos decernunt.’ 6. Xxvil. 
 
 Helvidius— Seripsit... librum.’ ¢. xxxii. Cf. Lightfoot, Zp. 
 to the Galatians, 248 sq. 
 
 Evagrius— Alter scripsit altercationem Simonis Judei, et 
 Theophili Christiani.’ ¢. 1. 
 
 Victorinus—‘ Rhetor Massiliensis ...commentatus est in Ge- 
 nesim.’ 6. Ix. 
 
 Syagrius— Scripsit de fide.’ ¢. Ixv. 
 
 Paulinus—‘ Composuit de initio Quadragesime.’ ¢. lxvill. 
 
 Cyrus—‘ Arte medicus, ex philosopho monachus .. . scripsit 
 adversus Nestorium.’ 6. 1xxxi. 
 
 ictorius—‘ Calculator scrupulosus ... composuit Paschalem 
 censum,’ ἄτα. ὁ. Ixxxvill. 
 
 Boethius, born 475. I must not assume too confidently that 
 he was a Christian—vide Smith’s Dict. of Biography. 
 But besides the De Consolatione, works De Sancté 
 Trinitate, Utrum Pater et Filius et Spiritus Sanctus 
 substantialiter predicantur, and others are attributed 
 to him. Dante puts him in Paradise, and he has 
 been canonized by the Roman Catholic Church. 
 
 Cedmon, died about 680. The Saxon bard of Whitby, who 
 paraphrased the Book of Genesis and other parts of 
 Holy Scripture. 
 
 King Alfred, 849—901. Translator of Bede, and Boethius, 
 the Pastoral of Gregory I, &c. 
 
 Dante Alightert, 1265—1321. 
 
 Laurentius Valla, 1406—1457. Note in Novum Testa- 
 mentum. 
 
 Pico Mirandola, 1463—1494. 
 
 U 2 
 
292 NOTE on Β' 103. 
 
 Michael Angelo, 1475—1564. 
 
 Reuchlin, 1455—1522. 
 
 Ludovicus Vives, 1492—1540. 
 
 Scaliger, J. J., 1540—1609. 
 
 Drusius,John, 1550—1616. 
 
 Heinsius, Daniel, 1580—1665. LHxercitationes Sacre in 
 Novum Testamentum. 
 
 Salmasius, 1588—1653. 
 
 Grotius, Hugo, 1583—1645. 
 
 Casaubon, Isaac, 1559—1614. 
 
 Descartes, 1596—1650. 
 
 Pascal, Blaise, 1623—1662. 
 
 VAndilly, Arnauld, brother of the great Arnauld,1588—167 4. 
 Confessions of St. Augustine—Lives of the Fathers, 
 de. 
 
 Nicole, Pierre, 1625—1695. Perpetuité de la foi. (Took 
 Holy Orders late.) 
 
 Corneille, Pierre, the elder, 1606—1684. Translated the De 
 Imitatione Christi. 
 
 Tillemont, 16347—1698. Took Holy Orders at forty years of 
 age. 
 
 Racine, 1639—1699. 
 
 Leibnitz, 1646—1716. 
 
 King Henry VIIT. De Septem Sacramentis, contra Martinum 
 
 } Luther, Heresiarcham. (Thence the title of De- 
 fender of the Faith, by Brief of Leo X, anno 1521.) 
 
 More, Sir Thos., 1480—1534. Responsio ad convicia M. 
 Lutheri congesta in Henricum Regem Anglie—De 
 religuone Utopiensium. 
 
 Cheke, Str John, 1514—1557. De Superstitione, addressed 
 to Henry VIII. Tutor to Edward VI. 
 
 Spenser, Ldmund, about 1553—1598. ‘Our sage and 
 
NOTE V. 293 
 
 serious poet, Spenser, whom I dare be known to 
 think a better teacher than Scotus or Aquinas.’— 
 Milton, Areopagitica. 
 
 King James I. 
 
 Bacon, Lord, 1561—1626. 
 
 Selden, John, 1584—1654. 
 
 Twysden, Sir Roger, 1597—1672. 
 
 Milton, John, 1608—167 4. 
 
 Hale, Sir Matthew, 1609—1676. 
 
 Brown, Sir Thomas, 1605—1682. 
 
 Bunyan, John, 1628—1688. 
 
 Boyle, Robert, 1626—1691. 
 
 Locke, John, 1632—1704. 
 
 Newton, Sir Isaac, 1642—17 26. 
 
 Davies, Sir John, 1570—1626. 
 
 Savile, Sir Henry, 1549—1622. Editor of Chrysostom. 
 
 Brooke, Fulk Greville, Lord, 1554— 1628. 
 
 Wotton, Sir Henry, 1568—1639. 
 
 Walton, Isaac, 1593—1683. 
 
 Falkland, Lord, 1610—1643. 
 
 Nelson, Robert, 1656—1715. 
 
 Addison, Joseph, 1672—11719. 
 
 Lyttelton, George, Lord, 1709—177 3. 
 
 Southey, Robert. 
 
 Coleridge, S. T. 
 
 Wordsworth, William. 
 
 Knox, Alexander. 
 
 Macbride, John David. 
 
 NOTES ρ 60. 
 
 ~ A 2 , lad , ~ a 
 Τῶν yap κατὰ τὴν ᾿Ασίαν πιστῶν πολλάκις καὶ πολλαχῆ THs ᾿Ασίας 
 
 ΕἸ A , \ \ ΄ , > , \ 
 εἰς τοῦτο συνελθόντων, καὶ τοὺς προσφάτους λόγους ἐξετασάντων καὶ 
 
294 NOTES W, X. 
 
 βεβήλους ἀποφηνάντων, καὶ ἀποδοκιμασάντων τὴν αἵρεσιν, οὕτω δὴ τῆς 
 τε ἐκκλησίας ἐξεώσθησαν καὶ τῆς κοινωνίας εἴρχθησαν .---- ἴα Anonym. 
 apud Husebvum, v. 16. 
 
 ‘Acuntur preterea per Grecias illa certis in locis concilia 
 ex universis Ecclesiis, per quee et altiora queeque in commune 
 tractantur, et ipsa representatio totius nominis Christiani 
 maena veneratione celebratur.—Tertull. De Jejunws, xi. 
 Ρ. 552 
 
 NOTE W, p. 111. 
 
 The uncial Codices A. B. C. (and it may be added x) 
 read καὶ οἱ πρεσβύτεροι ἀδελφοὶ, the reading adopted by Lach- 
 mann. ‘Tischendorf in his 7th edition read (with E. G. H. 
 and the majority of cursive MSS.) καὶ οἱ ἀδελφοί. It is to 
 be observed that the corrector of δὲ marked C. introduces 
 the words καὶ οἱ, as a correction, before ἀδελφοί. It is ob- 
 served by Scrivener (Introduction to the Collation, p. xxiii.) 
 ‘that one object of this corrector was to assimilate the 
 Codex to MSS. more in vogue in his time.’ Now as his 
 time is supposed to have been about the seventh century, 
 the force of the argument suggested at the foot of p. 111 
 seems to come out with some clearness. 
 
 NOTE ΧΡ ΤΊΣ: 
 
 ΑΝ “ 
 Εἶτα λοιπὸν κοινὸν τὸ δόγμα γίγνεται' τότε ἔδοξε τοῖς ᾿Αποστόλοις, 
 καὶ πρεσβυτέροις, σὺν ὅλῃ τῇ ἐκκλησίᾳ, K.T.A. γράψαντες διὰ χειρὸς 
 > ΄“- , < “ > A > c lal “A “ cd A 
 αὐτῶν τάδε: “Opa αὐτοὺς οὐχ ἁπλῶς ταῦτα νομοθετοῦντας" ὥστε δὲ 
 γξ, 7 4 6 δό ΄ \ ’ 2 ae GA Dy τ 
 ἀξιόπιστον γενέσθαι δόγμα πέμπουσι τοὺς Tap αὐτῶν, καὶ ἵνα ἀνύ- 
 ποόπτοι ὦσιν οἱ περὶ Παύλου λοιπόν... ... ἔδοξεν ἡμῖν γενομένοις ὅμο- 
 > , a σ ΄“΄ n 
 
 θυμαδὸν, ἐκλεξαμένοις ἄνδρας, k.t.A. ὥστε δεῖξαι, ὅτι od τυραννικῶς, 
 
 o . ~ ὃ ΄“ cv Y > ΄ - ’ 
 ὅτι πᾶσι τοῦτο δοκεῖ, ὅτι μετὰ ἐπισκέψεως ταῦτα γράφουσιν.--- 
 
 S. Chrysost. Jn Acta Apost. Hom. xxxiii. vol. ix. p. 254. 
 
NOTES Y, Z. 295 
 
 NOTES pa kt. 
 
 ‘Nonne et laici sacerdotes sumus? Scriptum est, Regnum 
 quoque nos et sacerdotes Deo et Patri suo fecit. Differen- 
 tiam inter Ordinem et Plebem constituit Ecclesize auctoritas, 
 et honor per ordinis consessum sanctificatur adeo ubi Eccle- 
 siastici ordinis non est consessus, et offers, et tinguis, et 
 sacerdos es tibi solus. Sed ubi tres, ecclesia est, licet laici.’ 
 —De Exhort. Castitatis, vii. p. 522. 
 
 ‘Dandi quidem (Baptismum) habet jus summus Sacerdos, 
 qui est Episcopus: dehinc Presbyteri et Diaconi, non tamen 
 sine Episcopi auctoritate, propter Ecclesie honorem, quo 
 salvo salva pax est. Alioquin etiam laicis jus est : quod enim 
 ex ἔβα accipitur, ex equo dari potest: nisi Episcopi jam, 
 aut Presbyteri, aut Diaconi vocantur, discentes. Domini 
 sermo non debet abscondi ab ullo, &¢e.—De Baptismo, xvii. 
 
 p. 230. 
 ΝΟ Z.peias: 
 
 ‘Ad id vero quod scripserunt mihi compresbyteri nostri 
 Donatus et Fortunatus, Novatus et Gordius, solus rescribere 
 nihil potui: quando ἃ primordio Episcopatus mei statuerim 
 nihil sine consilio vestro, et sine consensu plebis, mea pri- 
 vatim sententid gerere.—S. Cypr. Ep. xiv. Presbyteris et 
 Diaconis (p. 33). 
 
 ‘Cui rei non potui me solum judicem dare, cum multi adhue 
 de clero absentes sint, nec locum suum vel serd repetendum 
 putaverunt, et hee singulorum tractanda sit et limanda 
 plenitis ratio, non tantum cum Collegis meis, sed et cum plebe 
 ipsa universa: expens& enim moderatione libranda et pro- 
 nuncianda res est, quee in posterum circa ministros Heclesiz 
 
296 NOTE Z. 
 
 constituat exemplum.’—Ep. xxxiv. Presbyteris et Diaconibus 
 (p. 68). Cf. Ep. lix. Cornelio (p. 137). 
 
 ‘Fecerunt ad nos de quibusdam beati Martyres literas, 
 petentes examinari desideria sua: cum pace nobis omnibus a 
 Domino priis data, ad Ecclesiam regredi cceperimus, examina- 
 buntur singula presentibus et judicantibus vobis.—Ep. xvii. 
 Fratribus in Plebe consistentibus (p. 39). Cf. Ep. xiii. and 
 xliv. (p. 85). 
 
 ‘Hoc enim et verecundiz et discipline et vite 1051 omnium 
 nostrum convenit: ut Praepositi cum Clero convenientes, 
 preesente et stantium plebe, quibus et ipsis pro fide et timore 
 suo honor habendus est, disponere omnia consilii communis 
 religione possimus. —Ep. xix. Presbyteris et Diaconibus (p. 
 42). 
 
 On this point the Roman clergy thus reply: ‘Quanquam 
 nobis in tam ingenti negotio placeat, quod et tu ipse tractasti 
 prius : Ecclesiz pacem sustinendam : (i.e. that the restora- 
 tion of the lapsed must be deferred:) deinde, sic collatione 
 consiliorum cum Episcopis, Presbyteris, Diaconis, Confes- 
 soribus, pariter ac stantibus laicis facta, lapsorum tractare 
 rationem.’—Ep. xxx. Cypriano Pape Presbytert et Diaconi 
 Rome consistentes (p. 59). 
 
 It is to be observed that St. Cyprian (Ep. lv. Antoniano 
 Jratri, p. 102) quotes this passage with emphasis: ‘Quod 
 etiam Romam ad Clerum tunc adhuc sine Episcopo agentem, 
 et ad Confessores Maximum Presbyterum, et ceteros in 
 custodia constitutos, nune in Ecclesid cum Cornelio junctos, 
 plenissimé scripsi. Quod me scripsisse de eorum rescriptis 
 poteris noscere. Nam in Epistola sud ita posuerunt.’ (He 
 then cites the words above quoted.) 
 
 It is worth adding that Pope Cornelius, elected just after 
 this letter of the Roman clergy was written, ‘Factus est 
 
NOTES AA, BB. 297 
 
 Episcopus de Dei et Christi ejus judicio, de Clericorum pcene 
 omnium testimonio, de Plebis que tune affuit suffragio, et de 
 Sacerdotum antiquorum et bonorum virorum collegio,’ &¢.— 
 Ep. lv. 
 
 NOTE AA, p. 116. 
 
 Canon 12. Περὶ τοῦ τοὺς ἐπισκόπους κρίσει τῶν μητροπολιτῶν 
 καὶ τῶν πέριξ ἐπισκόπων καθίστασθαι εἰς τὴν ἐκκλησιαστικὴν ἀρχὴν, 
 ὄντας ἐκ πολλοῦ δεδοκιμασμένους ἔν τε τῷ λόγῳ τῆς πίστεως, καὶ τῇ 
 τοῦ εὐθέος λόγου πολιτείᾳ. 
 
 Canon 13. Περὶ τοῦ μὴ τοῖς ὄχλοις ἐπιτρέπειν τὰς ἐκλογὰς ποιεῖ- 
 σθαι τῶν μελλόντων καθίστασθαι εἰς ἱερατεῖον. 
 
 ΒΑΛΣΑΜΩΝ, Καὶ ἀπὸ τοῦ παρόντος κανόνος παρίσταται ὅτι οὐ 
 μόνον ἐπίσκοποι τὸ παλαιὸν ἐψηφίζοντο ὑπὸ τῶν ὄχλων, ἀλλὰ καὶ 
 ἱερεῖς, ὅπερ ἐκωλύθη. 
 
 ΖΏΝΑΡΑΣ. Οὐ μόνον ἐπισκόπων ἐκλογὴν οἱ ὄχλοι ποιεῖν ἐκωλύ- 
 θησαν, ἀλλ᾽ οὐδὲ ἱερεῖς ἐκλέγεσθαι παρεχωρήθησαν.----(ηοϊζίλω, Bp. 
 Beveridge. 
 
 On the subject of the popular share in election of Bishops, 
 see Beveridge’s note on the fourth Canon of the first Nicene 
 Council (vol. ii. p. 97, notes). It is also to be particularly ob- 
 served, in illustration of the gradual exclusion of the laity from 
 Church authority, how this canon of the first Nicene Council, 
 decreeing the presence of all the Bishops of the province at 
 the election of a Bishop, is quoted in the second Nicene 
 Council, and interpreted as excluding the lay people from all 
 share in such election. 
 
 WOTE, BB, p. 116. 
 
 It seems to me to be important in studying the history of 
 the Reformation, to remember that the real practical settle- 
 ment of the great question whether the Church should reform 
 
208 NOTE BB. 
 
 itself, and reproduce within its own body and by peaceful 
 means the primitive state of religion, or, by refusing all legi- 
 timate reformation, incur the terrible risks of violent dis- 
 ruption, and all the untold losses which such disruption 
 involves, took place not in the sixteenth century, but in 
 the fifteenth. The Councils of Constance and Basle did 
 really determine that the Roman theory, with all its terrible 
 abuses, should be maintained in greater and more exclusive 
 completeness than ever, and that nothing less than an earth- 
 quake should liberate any considerable portion of mankind 
 from its tyranny. At Trent there was no longer any 
 question, nor hope. The points were all practically settled. 
 The conclusions were foregone and inevitable. The Tri- 
 dentine Bishops only put into system the details of the 
 great victory which had been really won in the previous 
 century. 
 
 But when Christendom was summoned to meet at Con- 
 stance in 1414, there really did seem to be some prospect of 
 that real reformation for which the whole Christian world 
 cried out with one voice. The Western Church was indeed 
 at that moment corrupt in many most important ways, cor- 
 rupted in doctrine, terribly corrupted in morals, full of evil 
 in the corrupt state of the monastic institutions, but nothing 
 had yet been done to make these corruptions indelible, or to 
 prevent the possibility, however great may have been the 
 difficulty, of restoring the Church to a primitive model. The 
 state of the Western Church at that moment may be compared 
 to that of the Eastern at the present : needing much reform 
 in many most important ways, but hitherto uncommitted, 
 hitherto unpledged to maintain unbroken and for ever the 
 very system under which the evils had grown, and with which 
 they were indissolubly united. 
 
NOTE BB. 299 
 
 The state of the Papacy seemed to offer a singular oppor- 
 tunity. Peter di Luna (Benedict XIII), Angelo Corario 
 (Gregory XII), and Balthasar Cossa (John XXIII), all claimed 
 the Popedom. The first two had been deposed by the 
 Council of Pisa, and the third (pirate, tyrant, adulterer, 
 extortioner, violator of nuns) was a man whose detestable 
 and notorious wickedness made it impossible for a Council 
 composed not of creatures of the Roman Court, but of the 
 learned men of Europe, assembled in open consultation, to 
 maintain him in his high position. 
 
 Chief among the learned men who took part in the Bouman 
 were Peter d’Ailly, the Cardinal of Cambray, and his still 
 more illustrious pupil and successor in the Chancellorship of 
 the University of Paris, John Gerson, whose writings, and 
 speeches in favour of reform at the Council of Pisa (1409), 
 had produced a singularly deep and extensive effect. By 
 their efforts (see extracts from the Schedules of the Cardinals 
 of Cambray and St. Mark in Gieseler, iv. 290) others besides 
 Bishops and Abbots,—Doctors, Canonists, even Ambassadors 
 of the great countries of Europe, and Deputies of the Free 
 Cities, took part in the Council. 
 
 Nothing could exceed the force, and eloquence, and it may 
 be added, the effect upon the Council, of the leaders of the 
 reform. The sermons and speeches of Peter d’Ailly and 
 Gerson are to be read at length in the collections of Von der 
 Hardt. Their sentiments were in almost every point (I 
 except of course the indefeasible supremacy which they assign 
 to the Bishop of Rome) such as the chief divines of the 
 Church of England have held. It may be worth while to 
 quote a remarkable passage from Gerson’s Opus de modis 
 uniendi, ac reformandi Eeclesiam in Concilio Universali as 
 illustrating the view taken in these lectures: ‘Catholica, 
 
300 NOTE BB. 
 
 Universalis Ecclesia ex variis membris unum corpus consti- 
 tuentibus est conjuncta et nominata. Cujus corporis, Univer- 
 salis Ecclesize, caput Christus solus est. Cseteri vero, ut 
 Papa, Cardinales, et Prelati, Clerici, Reges et Principes ac 
 plebeii sunt membra inequaliter disposita. Nec istius Ec- 
 clesiz Papa potest dici nec debet caput, sed solum vicarius 
 Christi, ejus vicem gerens in terris, dum tamen clavis non 
 erret. Et in hac Ecclesia, et in ejus fide omnis homo potest 
 salvari etiamsi in toto mundo aliquis Papa non posset reperizi. 
 Hee Ecclesia de lege currenti nunquam errare potuit, nun- 
 quam deficere, nunquam schisma passa est, nunquam heeresi 
 maculata est, nunquam falli aut fallere potuit, nunquam pec- 
 cavit. In ista etiam omnes fideles, in quantum fideles sunt, 
 unum sunt in Christo. ... Alia vero vocatur Hcclesia A posto- 
 ica particularis et privata, in catholica Ecclesia inclusa, ex | 
 Papa, Cardinalibus, Episcopis, Prelatis, et viris Ecclesiasticis 
 compaginata.... Et heec errare potest, et potuit falli et fallere, 
 schisma et heeresin habere, etiam potest deficere. Et hec longé 
 minoris auctoritatis videtur esse universali Ecclesia :—et est 
 quasi mstrumentalis et operativa clavium universalis Ecclesie, 
 et executiva potestatis ligandi et solvendi ejusdem.’ Vid. 
 Gieseler, p. 286. 
 
 But the Roman power, with its immense hold upon Christ- 
 endom, was only in abeyance, and no sooner had the Council 
 in conjunction with the Cardinals (for thirty delegates of the 
 Council took part in the election with twenty-three Cardinals) 
 elected a Pope (Martin V) of respectable character upon 
 whom the various parties could unite, than all hopes of 
 reform were suddenly and absolutely at an end. ‘On the 
 day after his election Pope Martin published a Brief con- 
 firming all the regulations established by his predecessors, 
 even John XXIII. All the old grievances, Reservations, 
 
NOTE BB. 301 
 
 Expectancies, Vacancies, Confirmations of Bishops, Dispen- 
 sations, Exemptions, Commendams, Annates, Tenths, In- 
 dulgences, might seem to be adopted as the unrepealable law 
 of the Church. The form was not less dictatorial than the 
 substance of the decree. It was an act of the Pope, not of 
 the Council. It was throughout the Pope who enacted and 
 ordained : it was the absolute resumption of the whole power 
 of reformation, so far at least as the Papal Court, into his 
 own hands. Whatever he might hereafter concede to the 
 Church in general, or to the separate nations of Christendom, 
 was a boon on his part, not a right on theirs. .. . The Council 
 had given its sanction, its terrible sanction, to the immuta- 
 bility of the whole dominant creed of Christendom, and to the 
 complete, indefeasible hierarchical system.’—Latin Chris- 
 tianity, vol. vi. pp. 65, 71 ; see also note on p. 65. _ 
 
 But while the Council of Constance had thus given its 
 entire weight to the Roman system of doctrine and discipline, 
 and vindicated it by the death at the stake of Huss and 
 Jerome of Prague, it did not tranquillize Germany, or mate- 
 rially abate the cry for reform which still resounded in every 
 country beyond the Alps; and the wonderful successes of 
 the Hussites in the Bohemian war, as they first led to the 
 assembling of the Council of Basle in 1431, so drove the 
 assembled Fathers ‘to take more serious views of the absolute 
 and inevitable necessity of reformation in the Church.’ But 
 again the hopes of Christendom, less keenly excited after the 
 bitter disappointment of Constance, were frustrated. The 
 internal divisions of the Bohemians, and at last their total 
 overthrow in the battle of Lepan}, removed the great and 
 pressing urgency which had led to the revival of the subject 
 of reformation ; and the transfer by Pope Eugenius of the 
 
 h May 30, 1434.—Latin Christianity, vol. vi. p. 101. 
 
302 NOTE CC. 
 
 seat of the Council from Basle to Ferrara and Florence, and 
 the futile efforts under which it continued its sessions at 
 Basle, put an end to whatever prospects there might have been 
 of a large and searching and real Reformation, in which the 
 rights of clergy and laity should alike be fully recognized, and 
 the Church replaced upon a primitive basis. Thenceforward 
 it was clear that the Papal system was to be upheld in every 
 particular, justified in theory, and maintained with the most 
 perfect exclusiveness in practice; and that, by consequence, 
 sooner or later, at least half of the Western Church must be 
 finally lost to the obedience and communion of Rome. 
 
 NOTE CC, p. 118. 
 
 So speaks Archbishop Manning in his recent volume on. 
 the temporal mission of the Holy Ghost :— 
 
 ‘This office of enunciating and proposing the faith is 
 accomplished through the human lips of the pastors of the 
 Church. The pastoral authority, or the episcopate, together 
 with the priesthood and the other orders, constitute an 
 organized body, divinely ordained to guard the deposit of 
 the Faith. The voice of that body, not as so many indi- 
 viduals, but as a body, is the voice of the Holy Ghost. 
 The pastoral ministry as a body cannot err, because the 
 Holy Spirit, who is indissolubly united to the mystical body, 
 is eminently and above all united to the hierarchy and body 
 of its pastors. The episcopate united to its centre is, in 
 all ages, divinely sustained and divinely assisted to perpetuate 
 and to enunciate the original revelation.’ 
 
 This is, no doubt, the language which, unheard and un- 
 dreamed of in the early ages of the Church, became the 
 authorized language of strong Ultramontanism from the fif- 
 
NOTES DD, EE. 303 
 
 teenth century downwards: rejected as it is by ancient his- 
 tory and the distinct language of the primitive Fathers, 
 rejected by the Gallican Church of Gerson and Bossuet, 
 rejected by the universal voice of Protestant Christendom. 
 That the clergy are the commissioned organs for declaring 
 the truth of the Gospel, I have sufficiently declared in the 
 body of the Lectures; but that ‘the episcopate wnited to 
 its centre, the Pope of Rome, is so divinely sustained and 
 assisted, as to be able to claim the voice of the Holy Ghost 
 for that which they teach, I absolutely deny to be the truth 
 as taught in Holy Scripture and primitive antiquity. I 
 verily believe that in that claim hes the πρῶτον ψεῦδος of 
 debased Christianity, and the real essential cause of the 
 miserable schisms and divisions which afflict the Church. 
 
 NOPE, DD ip. 122. 
 
 See several of the most striking passages of St. Cyprian to 
 this point extracted in Note Z, upon p. 113. 
 
 NOTE KEE, p. 123. 
 
 ‘First, then, I consider whether all the power that an 
 (icumenical Council hath to determine, and all the assistance 
 it hath not to err in that determination, it hath it not all 
 from the catholic universal body of the Church and clergy 
 in the Church, whose representative it is? And it seems 
 it hath: for the government of the Church being not mon- 
 archical, but as Christ is the head, this principle is inviolable 
 in nature: every body collective that represents, receives 
 power and privileges from the body which is represented ; 
 else a representation might have force without the thing 
 
304 NOTE EE. 
 
 it represents, which cannot be. So there is no power in 
 the Council, no assistance to it, but what is in and to the. 
 Church. But yet then it may be questioned, whether the 
 representing body hath all the power, strength, and privilege 
 which the represented hath? And suppose it hath all the 
 legal power, yet it hath not all the natural, either of strength 
 or wisdom that the whole hath. Now, because the repre- 
 sentative hath power from the whole—and the main body 
 can meet no other way—therefore the acts, laws, and decrees 
 of the representative, be it ecclesiastical or civil, are binding 
 in their strength. But they are not so certain and free 
 from error as is that wisdom which resides in the whole: 
 for in assemblies merely civil or ecclesiastical, all the able 
 and sufficient men cannot be in the body that represents. 
 And it is as possible so many able and sufficient men for . 
 some particular business may be left out, as that they which 
 are in may miss or misapply that reason and ground upon 
 which the determination is principally to rest. Here, for 
 want of a clear view of this ground, the representative body 
 errs ; whereas the represented, by virtue of those members 
 which saw and knew the ground, may hold the principle 
 inviolated. 
 
 ‘Secondly, I consider, that since it is thus in nature and 
 in civil bodies, if it be not so in ecclesiastical too, some 
 reason must be given why; “for that body also consists of 
 men ;” those men, neither all equal in their perfections of 
 knowledge and judgment, whether acquired by industry, or 
 rooted in nature, or infused by God ;—not all equal, nor 
 any one of them perfect and absolute, or freed from passion 
 and human infirmities. Nor doth their meeting together 
 make them infallible in all things; though the act which 
 is hammered out by many together must in reason be per- 
 
NOTE EE. 305 
 
 fecter than that which is but the child of one man’s sufficiency. 
 If then a general Council have no ground of not erring 
 from the men or the meeting, either it must not be at all, 
 or it must be by some assistance and power upon them when 
 they are so met together; and this, if it be less than the 
 assistance of the Holy Ghost, it cannot make them secure 
 against error. 
 
 ‘Thirdly, I consider, that the assistance of the Holy Ghost 
 is without error. That is no question; and as little there 
 is, that a Council hath it. But the doubt that troubles is, 
 Whether all the assistance of the Holy Ghost be afforded in 
 such a high manner, as to cause all the definitions of a 
 Council in matters fundamental in the faith, and in remote 
 deductions from it, to be alike infallible? Now the Roman- 
 ists, to prove there is “infallible assistance,” produce some 
 places of Scripture ; but no one of them infers, much less 
 enforces an infallibility.’ 
 
 The writer then proceeds to examine the texts John xvi. 
 13, John xiv. 16, Matt. xxviil. 20, Matt. xvi. 18, Luke xxii, 
 32, Matt. xviii. 20, Acts xv. 28, and speaks of them in 
 general thus :— 
 
 ‘And for all the places together, weigh them with indif- 
 ferency, and either they speak of the Church, including the 
 Apostles, as all of them do,—and then all grant the voice 
 of the Church is God’s voice, divine and infallible ;—or else 
 they are general, unlimited, and appliable to private assem- 
 blies as well as general Councils, which none grant to be 
 infallible but some mad enthusiasts ;—or else they are limited 
 not simply unto “all truth,” but “all necessary to salvation,” 
 in which I shall easily grant a general Council cannot err, 
 suffering itself to be led by this Spirit of truth in the 
 Scripture, and not taking upon it to lead both the Scripture 
 
 x 
 
306 NOTES FF, GG. 
 
 and the Spirit. For suppose these places, or any other, 
 did promise assistance, even to infallibility, yet they granted 
 it not to every general Council, but to the Catholic body of 
 the Church itself; and if it be in the whole Church prin- 
 cipally, then is it in a general Council but by consequence, 
 as the Council represents the whole. And that which belongs 
 to a thing by consequent, doth not otherwise nor longer 
 belong to it than it consents and cleaves to that upon which 
 it is a consequent, and therefore a general Council hath not 
 this assistance but as it keeps to the whole Church and 
 spouse of Christ, whose it is to hear His word and determine 
 by it. And therefore if a general Council will go out of 
 the Church’s way, it may easily go without the Church’s 
 truth. —Laud, Conference with Fisher, sect. xxxiil. pp. 252, 
 266, Anglo-Catholic Library. 
 
 NOTE FF, p. 124. 
 
 Kai παρ᾽ ἑνὸς εὐλαβοῦς καὶ δευτέρου γενόμενον ἔργον πληροφορεῖ 
 ἡμᾶς τῇ συμβουλίᾳ τοῦ Πνεύματος γίγνεσθαι. “Ὅταν γὰρ μηδὲν 7 
 > , A i “- , Ν , 2 ΄ > ’ 
 ἀνθρώπινον πρὸ ὀφθαλμῶν κείμενον, μηδὲ σκόπῳ οἰκείας ἀπολαύσεως 
 
 \ A > , ε “ ς oe 5 > ec 7 ”~ “ 
 πρὸς Tas ἐνεργείας ὁρμῶσιν οἱ ὅσιοι, ἀλλ᾽ ὅτι εὐάρεστον τῷ Θεῷ 
 
 ΄ A “ ’ 
 προθέμενοι, δῆλον ὅτι Κύριός ἐστιν 6 τὰς καρδίας αὐτῶν κατευθύνων. 
 
 . \ 2 + ΄ , , 4 
 Οπου δὲ ἄνδρες πνευματικοὶ τῶν βουλευμάτων KaTdpxovow, ἕπεται 
 δὲ τούτοις λαὸς Κυρίου ἐν συμφωνίᾳ τῆς γνώμης, τίς ἀμφιβαλεῖ μὴ 
 θ᾽ τς “ , -~ 7 , ἜΦΑΝ Ὁ a a ~ \ τὰ > A 
 οὐχὶ TH κοινωνίᾳ τοῦ Κυρίου ἡμῶν ᾿Ιησοῦ Χριστοῦ, τοῦ τὸ αἷμα αὐτοῦ 
 ὑπὲρ τῶν ἐκκλησιῶν ἐκχέαντος, τὴν βουλὴν γεγενῆσθαι ----ἶϑ, Basil. 
 
 Ep. 229, vol. ili. p. 510. 
 
 NOTE GG, pigi32. 
 
 ‘Superest ad concludendam materiolam, de observatione 
 quoque dandi et accipiendi baptismum commonefacere. 
 
NOTES HH, II. 307 
 
 Dandi quidem habet jus summus Sacerdos, qui est Episcopus, 
 dehinc Presbyteri et Diaconi, non tamen sine Episcopi aucto- 
 ritate propter Ecclesize honorem, quo salvo salva pax est. 
 Alioquin etiam laicis jus est: quod enim ex equo accipitur, 
 ex zquo dari potest, nisi Episcopi jam aut Presbyteri aut 
 Diaconi vocantur discentes. Domini sermo non debet ab- 
 scondi ab ullo. Proinde et baptismus, eequé Dei census, ab 
 omnibus exerceri potest: sed quanto magis laicis disciplina 
 verecundiz et modestie incumbit? Cum ea majoribus com- 
 petant, ne sibi adsumant dicatum Episcopis officium Episco- 
 patis.’—Tertull. De Baptismo, c. xvii. p. 230. 
 
 NOTE, HE W.5 33. 
 
 ‘ Ut in necessitate et fideles baptizent.—Loco i peregré na- 
 vigantes, aut si ecclesia proximok non fuerit, posse fidelem, 
 qui lavacrum suum integrum habet nec sit bigamus, baptizare 
 in necessitate infirmitatis positum catechumenum, ita ut si 
 supervixerit ad episcopum eum perducat, ut per manus impo- 
 sitionem perfici! possit.—Concil. Eliberitanum, xxxviii. 
 
 NOTE II, p, 137. 
 
 The passage in St. Augustine (Tract. v. In Joh. Hvang. 
 ὁ. i.) isalong one. The following extracts will sufficiently 
 exhibit the writer’s meaning :— 
 
 ‘Potuit Dominus Jesus Christus, si vellet, dare potestatem 
 alicui servo suo, ut daret baptismum suum tanquam vice 
 sud, et transferre a se baptizandi potestatem, et constituere in 
 
 i deest ap. Mansi. k in proximo M, 1 proficere M. 
 xX 2 
 
308 NOTE JJ. 
 
 aliquo servo suo, et tantam vim dare baptismo translato in 
 servum quantam vim habeat baptismus datus a Domino. 
 Hoe noluit ideo, ut in illo spes esset baptizatorum a quo se 
 baptizatos agnoscerent. Noluit ergo servum ponere spem in 
 servo. 
 
 ‘Hoe autem Johannes non noverat in Domino. Quia 
 Dominus erat, noverat : quia ab ipso debebat baptizari, no- 
 verat : et confessus est quia veritas erat 1116, et ille verax 
 missus a veritate: hoc noverat. Sed quid in eo non nove- 
 rat? Quia sibi retenturus erat baptismatis sui potestatem, 
 et non eam transmissurus, et translaturus in aliquem servum ; 
 sed sive baptizaret in ministerio servus bonus, sive baptizaret 
 in ministerio servus malus, non sciret se ille qui baptizaretur 
 baptizari nisi ab illo qui sibi tenuit baptizandi potestatem. 
 
 ‘Non ait, ipse est Dominus ; non ait, ipse est Christus ; 
 non ait, ipse est Deus ; non ait, ipse est Jesus ; non ait, ipse 
 est qui natus de virgine Maria, posterior te, prior te: non 
 ait hoc, jam hoc enim noverat Johannes. Sed quid non 
 noverat ? Tantam potestatem baptismi ipsum Dominum 
 habiturum et sibi retenturum, sive preesentem in terra, sive 
 absentem corpore in ccelo et preesentem majestate, sibi reten- 
 turum baptismi potestatem: ne Paulus diceret, Baptismus 
 meus, ne Petrus diceret, Baptismus meus. Ideo videte, in- 
 tendite voces Apostolorum. Nemo Apostolorum dixit, Bap- 
 tismus meus. Quamvis unum omnium esset Evangelium, 
 tamen invenis dixisse, Evangelium meum ; non invenis dix- 
 isse, Baptisma meum.’— Pt. 11. vol. 111. p. 325. 
 
 NOTE JJ, p. 139. 
 
 ‘Nec illud te moveat, quod quidam non ο fide ad baptis- 
 mum percipiendum parvulos ferunt, ut gratia spiritali ad 
 
NOTE KK. 309 
 
 vitam regenerentur eternam, sed quod eos putant hoc reme- 
 dio temporalem retinere vel recipere sanitatem. Non enim 
 propterea illi non regenerantur, quia non ab istis hac inten- 
 tione offeruntur. Celebrantur enim per eos necessaria mi- 
 nisteria, et verba sacramentorum, sine quibus consecrari par- 
 vulus non potest. Spiritus autem ille sanctus qui habitat in 
 sanctis, ex quibus una illa columba deargentata caritatis igne 
 confiatur, agit quod agit per servitutem, aliquando non solum 
 simpliciter ignorantium verum etiam damnabiliter indigno- 
 rum. Offeruntur quippe parvuli ad percipiendam spiritalem 
 gratiam non tam ab eis quorum gestantur manibus (quamvis 
 et ab ipsis si et ipsi boni et fideles sint) quam ab universa 
 societate sanctorum atque fidelium. Ab omnibus namque 
 offerri recté intelliguntur, quibus placet quod offeruntur, et — 
 quorum sancta atque individua caritate ad communicationem 
 sancti Spiritus adjuvantur. Tota hoc ergo mater Ecclesia, 
 quee in sanctis est, facit : quia tota omnes, tota singulos parit.’ 
 —S. August. Ad BoniJactwm, Ep. xcviii. vol. 11. p. 266. 
 
 NOTE KK, p. 140. 
 
 ‘Nemo mihi dicat quia non habet fidem cui mater im- 
 pertit suam, involvens illi in sacramento, quousque idoneus 
 fiat proprio non tantum sensu, sed et assensu, evolutam pu- 
 ramque percipere. Numquid breve pallium est ut non possit 
 ambos cooperire? Magna est LEcclesiz fides. Numquid 
 minor fide Cananez mulieris, quam constat et filiz sufficere 
 potuisse, et sibi? Ideo audivit, 0 mulier, magna est fides 
 tua! sit tebe sicut petistt. Numquid minor fide illorum, qui 
 paralyticum per tegulas dimittentes, anime illi simul et cor- 
 poris obtinuere salutem? Denique habes, Quorwm fidem ut 
 vidit, ait paralytico, Confide, fit, remittuntur tibi peccata. Et 
 
310 NOTES LL, MM. 
 
 paulo post : 7116 grabatwm tuum et ambula. Qui hoc credit, 
 facile huic persuadebitur meritO Ecclesiam prasumere non 
 solum parvulis baptizatis in sua fide salutem, sed etiam inter- 
 fectis pro Christo infantibus coronam martyrii.’—S. Bernard, 
 In Cantica, Serm. |xvi. 
 
 NOPE ΤΠ] p. 141. 
 
 ‘Dum per sacratissimum crucis signum vos suscepit in 
 utero sancta mater Ecclesia, que sicut et fratres vestros cum 
 summa, letitia spiritaliter pariet, nova proles futura tantee 
 matris, quo usque per lavacrum sanctum regeneratos vere 
 luci restituat, congruis alimentis eos quos portat pascat in 
 utero et ad diem partis sui letos leta perducat: quoniam 
 non tenetur hac sententid Eve que in tristitid et gemitu 
 parit filios, nec ipsos gaudentes, sed potius flentes....Omnia 
 sacramenta que acta sunt et aguntur in vobis per ministerlum 
 servorum Dei, exorcismis, orationibus, canticis spiritalibus, in- 
 sufflationibus, cilicio, inclinatione cervicum, humilitate pedum, 
 pavor ipse omni securitate appetendus, hee omnia, ut dixi, 
 escee sunt que vos reficiunt in utero, vel renatos ex baptismo 
 hilares vos mater exhibeat Christo..—De Symbolo ad Cate- 
 chumenos, Vi. pp. 575, 5553 cf. St. Cyril of Jerusalem, Jnérod. 
 Lecture, § 13. 
 
 NOTE MM, p. 142. 
 
 ‘Et infantes quidem in brachiis dextris tenentur : majores 
 vero pedem ponunt super pedem patrini sui.’—Ha S. Gregori 
 Libro Sacramentorum, p. 74. 
 
 The note on the word ‘ Patrini’ in the Benedictine Edition 
 is as follows: ‘ Patrini sunt qui offerunt baptizandos eosque 
 baptizatos de sacro fonte suscipiunt, Gallicé parreins. Con- 
 cilium sextum Arelatense, can. 9, θέ patroni eos quos de 
 
‘NOTES NN, OO. atti 
 
 lavacri fonte suscipiunt, &c. Capitulum Herardi Turonensis 
 Archiep. cap. 27, ut patres et patrint filios suos et filiolos eru- 
 diant et enutriant. Qui et dicti sunt susceptores Jesse Am- 
 branensis Epise. epist. οἱ θαυ et signent ipsos infantes in fronti- 
 bus eorum susceptores viri vel feemine, id est, patrini vel 
 matrine. Dicuntur et sponsores. Tertullianus lib. de Bap- 
 tismo: guid enim necesse sponsores etiam periculo ingeri. 
 S. Dionysius, cap. 2 et 7, Heel. Hierar. appellat ἀναδόχους, i.e. 
 susceptores.’ 
 
 WOTKH: NN op 180: 
 
 ‘Cum ergo sint duze nativitates, ille (sc. Nicodemus) unam 
 intelligebat. Una est de terra, alia de clo: una est de 
 carne, alia de Spiritu: una est de mortalitate, alia de zter- 
 nitate: una est de masculo et foemina, alia de Deo et Ecclesia. 
 Sed ipsee duz singule sunt: nec illa potest repeti, nec illa,’ 
 —NS. August. Tract. xi. In Joh. Evang. 6. 3. vol. iii. pt. ii. 
 
 Dp: 378. 
 NOTE OO, p. 152. 
 
 ‘He that affirms them (infants) to be truly regenerated or 
 sanctified in their infancy must yield to us in this: that such 
 children or infants as have been formerly regenerated in a 
 measure sufficient to their salvation outgrow this measure of 
 regeneration or sanctification after they come to the use of 
 reason, or years of discretion, as they do their apparel or 
 clothes which were fit for them whilst they were infants. 
 And no question but the old man, after we come to the use 
 of reason, grows stronger and stronger in all of us, until we 
 abate his strength, and mortify his members by the Spirit..— 
 Dr. T. Jackson, vol. iil. p. ror. (bk. x. δ. xxvii.) 
 
 It is much to be regretted that the works of this writer are 
 
Ske NOTE? PP: 
 
 so imperfectly indexed. Owing to this, and to the somewhat 
 desultory nature of the argument, they are not nearly so 
 accessible for purposes of reference as they deserve to be. I 
 remember well that many years ago Southey repeatedly re- 
 commended me to read the writings of Dr. Jackson as a 
 model of vigorous and genuine English, both in sentiment 
 and style. 
 
 NOTE PP, p. 156. 
 
 The passage quoted in the text is from St. Augustine, 
 De Baptismo, lib. 111. ¢. 16. 
 
 ‘Primis temporibus cadebat super credentes Spiritus 
 Sanctus ; et loquebantur linguis quas non didicerant, quo- 
 modo Spiritus dabat eis pronunciare. Signa erant tempori 
 opportuna. Oportebat enim ita significari omnibus linguis 
 Spiritum Sanctum quia Evangelium Dei per omnes linguas 
 cursurum erat toto orbe terrarum. Significatum est illud et 
 transiit. Numquid modo quibus imponitur manus ut acci- 
 pliant Spiritum Sanctum, hoc expectatur ut linguis loquantur ? 
 Aut quando imposuimus manum istis infantibus, attendit 
 unusquisque vestrum utrum linguis loquerentur, et cum 
 videret eos linguis non loqui, ita perverso corde aliquis 
 vestrum fuit ut diceret, non acceperunt isti Spiritum Sanc- 
 tum ; nam si accepissent, linguis loquerentur, quaemadmodum 
 tune factum est?— Unde cognoscit quisque accessisse in 
 Spiritum Sanctum ? interroget cor suum: si diligit Patrem, 
 manet Spiritus Dei in illo. Non potest esse dilectio sine 
 Spiritu Dei: quia Paulus clamat, Caritas Dei diffusa est in 
 cordibus nostris per Spiritum Sanctum, qui datus est nobis.’ 
 See also a beautiful passage on the Holy Ghost regarded as 
 the Soul of the Body of the Church, in the 267th Sermon 
 on the day of Pentecost, vol. v. p. togo. 
 
NOTES QQ, RR. 313 
 
 NOTE QQ, p. 160. 
 
 ‘Inde est quod exponens nobis Apostolus Paulus hune 
 panem, Unus panis, inquit, unum corpus multi sumus. O 
 sacramentum pietatis, O signum unitatis, O vinculum cari- 
 tatis! Qui vult vivere, habet ubi vivat, habet unde vivat. 
 Accedat, credat, incorporetur ut vivificetur. Non abhorreat 
 a compage membrorum, non sit putre membrum quod re- 
 secari mereatur; non sit distortum de quo erubescatur ; 
 sit pulchrum, sit aptum, sit sanum: hereat corpori: vivat 
 Deo de Deo: nunc laboret in terra ut postea regnet in ccelo.’— 
 S. August. Tract. xxvi. In Joh. Evang. ο. 6. vol. iii. pt. 11. 499. 
 
 NOTE BR, p. 166. 
 
 I have often thought it would be useful to embody the 
 mention of these blessings, as given in the Prayer-book, 
 into a prayer, to be used either before communicating, or 
 during the waiting-time in the actual service when there 
 are many communicants. It might be in some such form 
 as this :— 
 
 O Lord God Almighty, Who hast given Thine Only- 
 begotten Son, not only to die for is, but also to be our 
 spiritual food and sustenance in the Holy Communion, 
 grant to me grace so to approach Thy blessed feast, that 
 I may spiritually eat the Flesh of Christ, and drink His 
 Blood ; that thereby Christ may dwell in me and I in 
 Christ ; that I may be made one with Christ and Christ 
 with me. Cleanse my sinful body by His glorious Body ; 
 wash my soul by His most precious Blood. Grant me the 
 sacred assurance that Thou still hast favour and goodness 
 towards me; that I am still, sinful and miserable as I have 
 been, a very member incorporate in the mystical Body of 
 
314 NOTES SS, TT. 
 
 Christ, which is the blessed company of all faithful people ; 
 that I am still an heir through hope of Thine everlasting 
 kingdom. And, O merciful Lord God, grant that thus par- 
 taking of the Body and Blood of my Lord with all the 
 Church, my body and my soul may be preserved to ever- 
 lasting life, in Him and through Him Who alone is Life and 
 Resurrection and Salvation, our Lord and Saviour Jesus 
 Christ. Amen. 
 
 NOTE SS, p. 171. 
 
 ‘ Hoe est sacrificium Christianorum, multi unum corpus 
 in Christo. Quod etiam sacramento altaris fidelibus noto 
 frequentat Ecclesia ubi ei demonstratur quod in e@ re quam 
 offert, ipsa offeratur.—S. Aug. De Civ. Dei, x. 7. vol. vil. 
 Ρ. 243. 
 
 ᾿Αρχιερεὺς ἕκαστος ἑαυτοῦ γίγνεται, ἀποσφάττων τὰς ἐντὸς κακίας 
 καὶ δοκῶν ἀεὶ παρεστάναι τῷ Θεῷ, καὶ κατὰ πᾶσαν πρᾶξιν καὶ ῥῆσιν 
 οὕτω φρίττων, ὡς ὁ ἀρχιερεὺς ὅταν θείῳ θυσιαστηρίῳ παρίστατα .----᾿ 
 
 Theophyl. Ad Rom. xii. τ. 
 
 NOTE TT, «p.. 171. 
 
 There appears to be considerable diversity in the form 
 of words used by priests in delivering, so to speak, the 
 elements in Holy Communion to themselves. Some supply 
 the first person throughout instead of the second, and say 
 ‘The Body (or the Blood) of our Lord Jesus Christ which 
 was given (or shed) for me, preserve my body and soul 
 unto everlasting life. I take and eat this in remembrance 
 that Christ died for me, and feed on Him in my heart by 
 faith with thanksgiving. ‘I drink this in remembrance that 
 Christ’s blood was shed for me, and am thankful.’ 
 
NOTE TT. 315 
 
 In this, which is, I believe, the most usual practice, there 
 is one signal inconvenience ; namely, that the priest professes 
 actually ἐο do in his own case, what in the case of all others 
 he desires to be done. The feeding in the heart by faith, 
 and the thankfulness which he solemnly urges upon others, 
 he declares that he himself performs. 
 
 I will not argue whether it is right or wrong for a person 
 so to profess and declare about himself. I will only urge 
 that the change of person involves something very different 
 and much more considerable than a mere change of person, 
 and whatever that difference may be, it has no right to be 
 imported where it has no place. 
 
 Feeling this inconvenience, some priests omit the latter 
 clause in each case, and retaining the first person in the 
 former one, stop short with the clause of prayer, without 
 proceeding to that of solemn exhortation. 
 
 It appears to me that something is lost by the omis- 
 sion, while there is also a clear lack of authority for mak- 
 ing it. 
 
 For my own part, I can see no difficulty whatever in 
 making use of the words precisely as they stand. The 
 priest is not celebrant only, but he is communicant also, 
 and it is not only right, but very useful and necessary too, 
 that he should act and speak as keeping in mind both these 
 facts. Indeed the whole service requires him to keep them 
 both in mind. The absolutions are spoken just as much, 
 and upon precisely the same terms to himself, as to the 
 congregation. His, no doubt, is the voice, the organic voice, 
 to speak the will of God, and to pronounce the words of 
 delegated power ; but in no other point does he differ from 
 all the rest to whom the words are spoken. Even the form 
 is not otherwise than analogous to the language of Holy 
 
316 NOTE UU. 
 
 Scripture, as in the Psalms, ‘ Praise thou the Lord, O my 
 soul, and all that is within me praise His holy name.’ 
 The same consideration may be applied to the posture in 
 which the celebrant administers to himself. There seems 
 to be no reason why he should not stand to say the words 
 of administration, and ‘meekly kneel’ to receive the ele- 
 ments. 
 
 NOTE Wi; ἣν τὴ. 
 
 “ “- A 
 Ort αὐτὸς ὁ Kupios καὶ ὁ Θεὸς καὶ παμβασιλεὺς ἡμῶν Ἰησοῦς 
 € A ~ ay Ὁ , e Α ς \ A c an ¢ “ 
 ὁ Χριστὸς τῇ νυκτὶ ἢ παρεδίδου ἑαυτὸν ὑπὲρ τῶν ἁμαρτιῶν ἡμῶν, 
 N A ες 4 , ς ’ , Ν A \ 
 καὶ τὸν ὑπὲρ πάντων ὑψίστατον θάνατον σαρκὶ, συνανακλιθεὶς μετὰ 
 “- ε , 4 3 /, \ 3 , > “a “ » 4 5 
 τῶν ἁγίων καὶ ἀχράντων καὶ ἀμώμων αὐτοῦ χειρῶν, ἀναβλέψας εἰς 
 \ 1d i 6 \ δὲ (FERS Ν é \ a ὅλ > , 
 τὸν ἴδιον πατέρα, θεὸν δὲ ἡμῶν καὶ θεὸν τῶν ὅλων, εὐχαριστήσας, 
 ὑλογή tryed λά διέδωκε τοῖς ἁγί ὶ ί ὑτοῦ 
 εὐλογήσας, ἁγιάσας, κλάσας διέδωκε τοῖς ἁγίοις καὶ μακαρίοις αὐτοῦ 
 μαθηταῖς, καὶ ἀποστόλοις εἰπὼν [ἐκφώνως] λάβετε, φάγετε. 
 Ὃ Διάκονος. ᾿Ἐκτείνατε. 
 e ε » 
 Ο Ἱερεὺς ἐκφώνως, 
 Τοῦτο γάρ ἐστι τὸ σῶμά μου τὸ ὑπὲρ ὑμῶν κλώμενον, καὶ διαδιδό- 
 » 7 ς a 
 μενον εἰς ἄφεσιν ἁμαρτιῶν. 
 Ὃ Λαὸς. ᾿ἈΑμῆν. 
 Ὃ ‘Tepeds λέγει ἐπευχόμενος, 
 ε , A \ , A x oe 4 A , 
 Ὡσαύτως καὶ τὸ ποτήριον μετὰ TO δειπνῆσαι λαβὼν, καὶ κεράσας 
 μι Ὁ a ς 
 ἐξ οἴνου καὶ ὕδατος, ἀναβλέψας εἰς τὸν οὐρανὸν πρὸς σὲ τὸν ἴδιον 
 ΄ A Nee eo Ν A a ὅλ » iA > 2 
 πατέρα, Θεὸν δὲ ἡμῶν, καὶ Θεὸν τῶν ὅλων εὐχαριστήσας, εὐλογήσας, 
 ’ ΄σ ~ 
 πλήσας πνεύματος ἁγίου, μετέδωκε τοῖς ἁγίοις Kal μακαρίοις αὐτοῦ 
 ~ XK. iD ° Ν » , ’ > 3% ~ ’ 
 μαθηταῖς καὶ ἀποστόλοις εἰπὼν | expaves| πίετε ἐξ αὐτοῦ πάντες. 
 ΕἾ ’ 
 Ὃ Διάκονος. Ἔτι ἐκτείνατε. 
 Ὃ ‘Tepeds ἐκφώνως, 
 A U > \ παν 4 a A ld ΔΕ ΣΝ εὐ a 
 Τοῦτο γάρ ἐστι τὸ αἷμά μου τὸ τῆς καινῆς διαθήκης, τὸ ὑπὲρ ὑμῶν 
 
 καὶ πολλῶν ἐκχυνόμενον καὶ διαδιδόμενον εἰς ἄφεσιν ἁμαρτιῶν. 
 
NOTE VV. 317 
 
 Ὃ Λαὸς. “Apap. 
 Ex Liturgia 1). Mare, Inturg. Orrental. Renaudot, 
 vol. i. p. 155. Cf. for St. James’s Liturgy, Re- 
 naudot, vol. ii. p. 33. 
 
 NOTE VV, p. 173. 
 
 See for a very full illustration of the statement in the 
 text Mr. Neale’s translation of the Liturgies of St. Mark, 
 &e., and the Appendix I of the short formule of Institution 
 as they occur in every extant liturgy. The following extract 
 is from that of St. Cyril of Jerusalem (Copto-Jacobite), of 
 which Mr. Neale says, ‘St. Cyril’s is one of the most valuable 
 of the second class of Liturgies (Hierosolymitan, assimilated 
 to the Alexandrian). From its singular resemblance to, and 
 in some respects its even more singular departure from that 
 of St. Mark, it 15 very probably the real composition, or rather 
 edition, of the Saint whose name it bears.’ 
 
 For Thine only-begotten Son, our Lord God, the Saviour 
 and Universal King Jesus Christ, in that night in which 
 He gave Himself up that He might suffer for our sins, 
 before the death which by His own free-will He undertook 
 for us all. 
 
 People. We believe. 
 
 Priest. He took bread into His holy, immaculate, pure, 
 blessed, and quickening hands, and looked up to heaven, 
 to Thee His God and Father, and the Lord of all, and gave 
 thanks. 
 
 People. Amen. 
 
 Priest. And blessed it. 
 
 People. Amen. 
 
318 NOTE WW. 
 
 Priest. And sanctified it, and brake it, and gave it to 
 His holy Disciples and pure Apostles, saying: Take, eat 
 ye all of it: For tuis 1s My Bopy WHICH SHALL BE 
 BROKEN FOR YOU, AND FOR MANY SHALL BE GIVEN FOR THE 
 REMISSION OF SINS: do this in remembrance of Me. 
 
 People. Amen. 
 
 Priest. In like manner also He mingled the Chalice after 
 supper with wine and water, and gave thanks, 
 
 People. Amen. 
 
 Priest. And blessed it. 
 
 People. Amen. 
 
 Priest. And sanctified it. 
 
 People. Amen. 
 
 Priest. And tasted it, and gave it to His glorious holy 
 Disciples and Apostles, saying, Take, drink ye all of it, 
 Tais 1s My Bioop or tHe New TESTAMENT WHICH FOR 
 YOU IS POURED FORTH, AND FOR MANY SHALL BE GIVEN TO 
 THE REMISSION OF SINS : do this in remembrance of Me. 
 
 People. Amen. 
 
 Priest. For as often as ye shall eat of this Bread, and 
 drink of this Chalice, ye announce My Death, and confess 
 My Resurrection, and keep My memory till I come. 
 
 People. We announce Thy Death, O Lord, and we confess 
 Thy Resurrection. 
 
 NOTE WW, p. 174. 
 
 , - a nw 
 Μεγάλη ἡ δύναμις τῆς συνόδου, ἤγουν τῶν ἐκκλησιῶν. Σκόπει 
 a , 3 ε , a , x ¢ a > , aN 
 πῶς μεγάλη nv ἡ δύναμις τῆς συνόδου: ἡ τῆς ἐκκλησίας εὐχὴ 
 τὸν Πέτρον ἀπὸ τῶν δεσμῶν ἔλυσε, τοῦ Παύλου τὸ στόμα ἀνέωξεν" 
 «ς , a > ς a+ Ἂ \ -Ἀ τ. ‘ \ > A 
 ἡ τούτων ψῆφος, οὐχ ws ἔτυχε Kal τοὺς ἐπὶ Tas πνευματικὰς ἀρχὰς 
 ἐρχομένους κατακοσμεῖ. διάτοι τοῦτο καὶ ὁ μέλλων χειροτονεῖν, 
 
 \ A > ’ > \ on 4 \ > \ > , ‘ 
 καὶ τὰς ἐκείνων εὐχὰς καλεῖ τότε, καὶ αὐτοὶ ἐπιψηφίζονται, καὶ 
 
NOTE XX. 319 
 
 > ~ 6 3) « 4 > ‘ A , SN ~ 
 ἐπιβοῶσιν ἅπερ ἴσασιν of μεμυημένοι. ov yap δὴ θέμις ἐπὶ τῶν 
 5 , > , e » Se? > 4 ee \ 
 ἀμυήτων ἐκκαλύπτειν ἅπαντα. ἔστι δὲ ὅπου ov διέστηκεν ὁ ἱερεὺς 
 a 5 , 5 e [ἢ 3 ,ὔὕ ΄ a cal , a 
 τοῦ ἀρχομένου" οἷον ὅταν ἀπολαύειν δέῃ τῶν φρικτῶν μυστηρίων 
 ¢ , A ’ > ’ a“ 3 “ » 4 SN ~ 
 ὁμοίως yap πάντες ἀξιούμεθα τῶν αὐτῶν. ov καθάπερ ἐπὶ τῆς 
 κ \ \ ee \ ” \ CRs , Α \ ΄ > 
 παλαιᾶς τὰ μὲν 6 ἱερεὺς ἤσθιε, τὰ δὲ ὁ ἀρχόμενος" καὶ θέμις οὐκ 
 > ΄ ΄ “4 - “ Ἢ. ’ @ 5 9 > AL. 5 \ ΄“- 
 ἦν τῷ λαῷ μετέχειν ὧν μετεῖχεν ὁ ἱερεύς" ἀλλ΄ οὐ νῦν adda πᾶσιν 
 \ ΄ “ »“" ΄ 
 ἕν σῶμα προκεῖται, καὶ ποτήριον ἕν᾽ καὶ ἐν ταῖς εὐχαῖς δὲ πολὺ 
 \ \ ” x , 3.5 be , cad 
 τὸν λαὸν ἴδοι τις ἂν συνεισφέροντα.. .. .. ἐπ᾿ αὐτῶν πάλιν τῶν 
 ’ “ “ 
 φρικωδεστάτων μυστηρίων ἐπεύχεται ὁ ἱερεὺς τῷ λαῷ, ἐπεύχεται 
 δὲ ὁ λαὸς τῷ ἱερεῖ. τὸ γὰρ μετὰ τοῦ πνεύματός σου, οὐδὲν ἄλλο 
 Ὁ ἱερεῖ. γὰρ μετὰ τοῦ πνεύματός σου, ν a 
 » Ν “Ὁ. A \ ΄“ > , / , > \ A > »“ 
 ἐστὶν ἢ τοῦτο. τὰ τῆς εὐχαριστίας πάλιν κοινά. οὐδὲ γὰρ ἐκεῖνος 
 > = , 3 A \ e \ e / \ >, A 
 εὐχαριστεῖ μόνος, ἀλλὰ καὶ ὁ λαὸς ἅπας. πρότερον yap αὐτῶν 
 A op , A 
 λαβὼν φωνὴν, εἶτα συντιθεμένων ὅτι ἀξίως καὶ δικαίως τοῦτο γίγνεται, 
 , 3 a > , \ , , ἡ A A 
 τότε ἄρχεται τῆς εὐχαριστίας. καὶ τί θαυμάζεις εἴπου μετὰ τοῦ 
 2 ; ~ “ 
 ἱερέως 6 λαὸς φθέγγεται, ὅπουγε καὶ μετ᾽ αὐτῶν τῶν Χερουβὶμ, 
 A ᾿ a ’ “ ΄ Ξ 
 καὶ τῶν ἄνω δυνάμεων, κοινῇ τοὺς ἱεροὺς ἐκείνους ὕμνους ἀναπέμπει : 
 - "“" , ΄ ’ 
 ταῦτα δέ μοι πάντα ἐκεῖνα εἴρηται, ἵνα ἕκαστος καὶ τῶν ἀρχομένων 
 / a / 4 ~ ΑἸ Σ ec a , y+ A 
 νήφῃ, wa μάθωμεν ὅτι σῶμά ἐσμεν ἅπαντες Ev, τοσαύτην ἔχοντες πρὸς 
 a “A eS 
 ἀλλήλους διαφορὰν, ὅσην μέλη πρὸς μέλη, Kal μὴ TO πᾶν ἐπὶ τοὺς 
 c v3 cy > A Ἀ > ‘ e “ / “A > / 
 ἱερέας ῥίπτωμεν, ἀλλὰ καὶ αὐτοὶ, ὥσπερ κοινοῦ σώματος, τῆς ἐκκλησίας 
 ς , “ , 5 A \ \ > ΄ / \ 
 ἁπάσης οὕτω φροντίζωμεν᾽ τοῦτο yap καὶ ἀσφάλειαν πλείονα, Kat 
 ΄ > , 
 ὑμῖν ἐπιδίδωσι μείζονα κατασκευάζειν πρὸς dpernv.—S, Chrysost. 
 
 Hom. xviii. in 2 Ep. ad Cor. vol. x. p. 568. 
 
 NOTE XX, p. 175. 
 
 ‘Fratres carissimi, tales oportet nos esse cum corpus 
 Christi consecramus, cwm consecratum manducantes, sacri- 
 ficamus, cum vobis idem corpus in salutem corporis et animz 
 porrigimus. Tales etiam vos oportet esse, cum sacrum Sacra- 
 mentum de manibus nostris accipitis, scientes quod qui corpus 
 Christi indigne accipit, et sanguinem ejus indigné bibit, ju- 
 dicium sibi manducat et bibit. Neque enim credere debemus 
 
320 NOTE YY. 
 
 quod soli sacerdoti supradicte virtutes sint necessariz, quasi 
 solus consecret, et sacrificet corpus Christi. Non solus 
 sacrificat, non solus consecrat, sed totus conventus fidelium 
 qui adstat, cum illo consecrat, cum illo sacrificat. Nec solus 
 ligni faber facit domum ; sed alius virgas, alius ligna, alius 
 trabes &c. comportat. Debent itaque adstantes habere de 
 suo, sicut et sacerdos, fidem firmam, orationem puram, de- 
 votionem piam.’—Guerrici Abbatis, De Purific. B. Marie, 
 Serm. v. (apud Opera S. Bernardi, vol. ii. p. 960.) 
 
 Guerricus, from whose Sermons this remarkable passage 
 is extracted, was a pupil and friend of St. Bernard. He is 
 twice mentioned in his letters (Ep. 89, 90): ‘Si de fratre 
 Guerrico desideras, immo quia desideras scire, sic currit non 
 quasi in incertum, sic pugnat non quasi aerem verberans. 
 Sed quoniam scit neque pugnantis esse, neque currentis, sed 
 miserentis Dei; ipsum rogat a te orari pro se, quatenus qui 
 jam donavit ei et pugnare et currere, det et vincere et per- 
 venire. He became Abbot of ‘Igniacum’ in the diocese of 
 Rheims in the year 1138, and died in 1157. 
 
 ‘Plane quam sanz verbis doctrine fuerit, luculentissimi 
 atque disertissimi et veré spirituales Sermones ejus, quos in 
 solemnitatibus precipuis in conventibus Fratrum fecit, et 
 a Cantore ejusdem Eeclesiz excepti sunt, manifeste decla- 
 rant.’ 
 
 ‘Porro ignitum eloquium Domini vehementer quod in 
 sermonibus illis invenitur, ita movet, afficit et accendit le- 
 gentem, ut durissimus corde sit, qui non ex eorum lectione 
 compunctus ad meliora proficere studeat.—Preface to the 
 Sermons of Guerricus. 
 
 NOTE YY, p. 176. 
 
 ‘Attende igitur, ut preedixi, et semper in mente habe, jugi 
 
NOTES ZZ, AAA. 321 
 
 memoria retine gratiam tibi singulariter a Deo collatam, 
 quam nec Angelis preestitit, nec ceteris hominibus concessit. 
 Panis enim in manibus tuis in corpus unigeniti Filii Dei 
 transubstantiatur : vinum in sanctissimum sanguinem D. N. 
 Jesu Christi ὑπ benedictione convertitur. Multtim ardent 
 Seraphim sanctz Trinitati pre ceteris cunctis spiritibus loco 
 et caritate conjuncti.... Non tamen hoc privilegio preenitent 
 ut Corpus vel Sanguinem Redemptoris nostri in subjecta 
 creatura sanctificent, ὅσο. 
 
 ‘Tpsi enim (sacerdotes) habent claves hujus sacramenti, ipsi 
 sunt veri mediatores inter Deum et hominem, ipsi sunt vox 
 et organum sancte Ecclesiz, ipsi offerunt Deo plebis pre- 
 cationes et referunt propitiationes. — 8. Bernard, J/astructio 
 Sacerdotis, Ο. ix. xii. vol. 11. pp. 531, 535- 
 
 NOTE ZZ; p: 176. 
 
 This statement is borrowed from the note of the Bene- 
 dictine editor of St. Bernard, who writing upon this passage 
 of Guerricus, after declaring (what we do not doubt) that 
 the priest is the only right and adequate minister for the 
 consecration of the Eucharist, adds, ‘Quanquam dici potest, 
 adstantes etiam suo modo sacrificium offerre et conficere per 
 sacerdotem et cum sacerdote, qui populi mediator est et 
 minister. Unde in canone Misse olim ita legebatur, et 
 omnium circumstantium, qui tibet offerunt hoc sacrificcum 
 laudis, quibus verbis hee inserta sunt, pro quibus tibi offeri- 
 mus, vel qui tibi offerunt.—Note in S. Bernard. vol. 1. 
 p. CXviil. 
 
 NOTE AAA, p. 177. 
 
 a A A > > ‘4 bea a 
 Κοινωνία τοῦ σώματος τοῦ Χριστοῦ ἐστιν εἶπεν" ἀντὶ TOU, ὥσπερ 
 
 δ 
 
Εἴ ΕΛ | NOTES BBB, CCC. 
 
 ἐκεῖνο τὸ σῶμα ἥνωται τῷ Χριστῷ οὕτω καὶ ἡμεῖς αὐτῷ διὰ τοῦ ἄρτου 
 τούτου évovpeba.—Theophyl. ad 1 Cor. x. 16. 
 
 Kowevia λέγεταί te καὶ ἔστιν ἀληθῶς διὰ τὸ κοινωνεῖν ἡμᾶς δι 
 αὐτῆς τῷ Χριστῷ, καὶ μετέχειν αὐτοῦ τῆς σαρκός τε καὶ Θεότητος" 
 κοινωνεῖν δὲ καὶ ἑνοῦσθαι ἀλλήλοις SC αὐτῆς" ἐπεὶ γὰρ ἐξ ἑνὸς ἄρτου 
 μεταλαμβάνομεν οἱ πάντες ἐν σῶμα Χριστοῦ καὶ ἕν αἷμα καὶ ἀλλήλων 
 μέλη γιγνόμεθα, σύσσωμοι Χριστοῦ χρηματίζοντες.-----[οδηη. Da- 
 mascen. Orthod. Fidei, lib. iv. ο. xiv. 
 
 NOTE BBB, p. 182. 
 
 A A @ 
 Ταῦτα οὐχ iva ἁπλῶς μετέχητε λέγω, GAN ἵνα ἀξίους ἑαυτοὺς 
 3 a A , ἐς 
 κατασκευάζητε. Οὐκ εἶ τῆς θυσίας ἄξιος, οὐδὲ τῆς μεταλήψεως ; 
 οὐκοῦν οὐδὲ τῆς εὐχῆς" ἀκούεις ἐστῶτος τοῦ κήρυκος, καὶ λέγοντος, 
 e 3 , reels , ¢g δὶ , > , 
 ὅσοι ἐν μετανοίᾳ ἀπέλθετε πάντες. Ὅσοι μὴ μετέχουσι, ἐν μετανοίᾳ 
 ae 5 a > ,ὔ 53 “ 3 3 aN ς x \ 
 εἰσίν. εἰ τῶν ἐν μετανοίᾳ εἶ, μετασχεῖν οὐκ ὀφείλεις. ὁ yap μὴ 
 μετέχων, τῶν ἐν μετανοΐᾳ ἐστίν... ...... 
 “- A ’ 
 Σκόπει, παρακαλῶ" τράπεζα πάρεστι βασιλικὴ, ἄγγελοι διακονού- 
 “ , > he Ul , e ‘ Ν \ & , 
 μενοι τῇ τραπέζῃ, αὐτὸς πάρεστιν 6 βασιλεὺς, καὶ σὺ ἕστηκας χασμώ- 
 μενος ;..-πᾶς γὰρ 6 μὴ μετέχων τῶν μυστηρίων, ἀναίσχυντος καὶ 
 5 - ε , ee, > 3 ε LU Ν \ » 
 ἰταμῶς ἑστηκώς....Εῤπέ μοι, εἰ τις εἰς ἑστίασιν κληθεὶς, τὰς χεῖρας 
 , 4 , A a ’ A A / 53 
 νίψαιτο, καὶ κατακλιθείη, καὶ ἕτοιμος γένοιτο πρὸς τὴν τράπεζαν, εἶτα 
 μὴ μετέχοι, οὐχ ὑβρίζει τὸν καλέσαντα ; οὐ βέλτιον τὸν τοιοῦτον μηδὲ 
 , 9 A Y a ΄ . A [τέ Φ A 
 παραγενέσθαι; οὕτω δὴ Kal ov παραγέγονας" τὸν ὕμνον ἦσας, μετὰ 
 , ς , = a 54! a A \ an 3 ,ὕ > 
 πάντων ὡμολόγησας εἶναι τῶν ἀξίων, τῷ μὴ μετὰ τῶν ἀναξίων ἀνα- 
 κεχωρηκέναι" πῶς ἔμεινας, καὶ οὐ μετέχεις τῆς τραπέζης ;—S. Chry- 
 sost. In Ep. αα Ephes. ο. i. Hom. iii. (xi. p. 23). The whole 
 passage is well worth consulting. 
 
 NOTE CCC, p. 196. 
 
 ‘Propter ipsam personam, quam totius Ecclesiz solus 
 gestabat audire meruit, Zibi dabo claves regni celorum. 
 
NOTE DDD. 323 
 
 Has enim claves non homo unus, sed unitas accepit Ecclesie. 
 Hine ergo Petri excellentia predicatur, quia ipsius universi- 
 tatis et unitatis Ecclesie figuram gessit, quando ei dictum 
 est, Ζιδὲ trado, quod omnibus traditum est. Nam ut nove- 
 ritis Ecclesiam accepisse claves regni ccelorum, audite in alio 
 loco quid Dominus dicat omnibus Apostolis suis, Accipite 
 Spirittum sanctum: et continuo, St cut dimiseritis peccata, 
 dimittentur ei, et si cui tenueritis, tenebuntur. Hoc ad claves 
 pertinet, de quibus dictum est, Que solveritis in terrd, soluta 
 erunt et in celo ; et que ligaveritis in terra, ligata erunt et 
 in celo. Sed hoc Petro dixit. Ut scias quia Petrus uni- 
 versee Ecclesize personam tunc gerebat, audi quid ipsi dicatur, 
 quid omnibus fidelibus sanctis: δὲ peccaverit in te frater 
 tuus, ἄς. Columba ligat, columba solvit ; sedifictum supra 
 petram ligat et solvit.—S. August. Serm. cexey. Jn Natali 
 Apost. Petri et Pauli, (v. 1194). 
 
 NOTE DDD, p. 198. 
 
 I would fain extract the whole of the beautiful passage 
 in which St. Augustine expands the thought here referred 
 to. The following is the conclusion of it :— 
 
 ‘Nemo tamen istos insignes Apostolos separet. Et in eo 
 quod significabat Petrus ambo erant ; et in eo quod signifi- 
 cabat Johannes, ambo futuri erant. Significando sequebatur 
 iste, manebat ille: credendo autem ambo mala presentia 
 hujus miseriz tolerabant, ambo futura bona illius beatitudinis 
 exspectabant. Nec ipsi soli, sed universa hoc facit sancta 
 Ecclesia sponsa Christi, ab istis tentationibus eruenda, in 
 illa felicitate servanda. Quas duas vitas Petrus et Johannes 
 figuraverunt, singuli singulas: verum et in hac temporaliter 
 ambulaverunt ambo per fidem, et 118 in eternum fruentur 
 
 Rone? | 
 
324 NOTE EEE. 
 
 ambo per speciem. Omnibus igitur sanctis ad Christi corpus 
 inseparabiliter pertinentibus, propter hujus vite procello- 
 sissime gubernaculum, ad liganda et solvenda peccata claves 
 regni ceelorum primus Apostolorum Petrus accepit, eisdemque 
 omnibus sanctis propter vite illius secretissimee quietissimum 
 sinum, super pectus Christi Johannes Evangelista discubuit. 
 Quoniam nec iste solus, sed universa Ecclesia ligat solvitque 
 peccata; nec ille in principio Verbum Deum apud Deum, 
 et cetera de Christi divinitate et de totius Divinitatis Trini- 
 tate atque Unitate sublimia, quee in illo regno facie ad faciem 
 contemplanda nune autem donec veniat Dominus, in speculo 
 atque in enigmate contuenda sunt, que preedicando ruebant 
 de fonte Dominici pectoris solus bibit ; sed ipse Dominus 
 ipsum Evangelium pro sud cujusque capacitate omnibus suis 
 bibendum toto terrarum orbe diffudit.—S. August. Tractat. 
 exxiv. In Joh. Hvang. ὁ. 21 (vol. iii. pt: i. p. 824). 
 
 NOTE EEE, p. 200. 
 
 Ex Canone I. ‘Cum in his omnibus examinatus inventus 
 fuerit plené instructus, cum consensu clericorum et laicorum, 
 et conventu totius provinciz episcoporum maximeque metro- 
 politani vel auctoritate vel preesidentia ordinetur episcopus,’ 
 &e. 
 
 Canon IT, ‘Episcopus cum ordinatur, duo episcopi ponant 
 et teneant Evangeliorum codicem super caput et cervicem 
 ejus, et uno super eum fundente benedictionem reliqui omnes 
 episcopi qui adsunt manibus suis caput ejus tangant.’ 
 
 Canon 111. ‘Presbyter cum ordinatur, episcopo eum bene- 
 dicente et manum super caput ejus tenente, etiam omnes 
 presbyteri qui presentes sunt manus suas juxta manum 
 episcopi super caput illius teneant.’—Concil. Carthay. IV. 
 sive Statuta Ecclesie Antique Concilia, ed. Bruns. p. 141. 
 
NOTES FFF, GGG. 325 
 
 NOTE FFF, p. 201. 
 
 Καὶ of Ἀπόστολοι ἡμῶν ἔγνωσαν διὰ τοῦ Κυρίου ἡμῶν ᾿Ιησοῦ 
 Χριστοῦ, ὅτι ἔρις ἔσται ἐπὶ τοῦ ὀνόματος τῆς ἐπισκοπῆς. Διὰ ταύτην 
 οὖν τὴν αἰτίαν πρόγνωσιν εἰληφότες τελείαν, κατέστησαν τοὺς προει- 
 
 v4 A \ > A δέ {τ 5. ~ 
 ρημένους, καὶ μεταξὺ ἐπινομὴν δεδώκασι, ὅπως ἐὰν κοιμηθῶσιν δια- 
 δέξωνται ἕτεροι δεδοκιμασμένοι ἄνδρες τὴν λειτουργίαν αὐτῶν. Τοὺς 
 
 > ͵ ae 3 , “Ὁ \ ς » ἜΑ > , 
 οὖν κατασταθέντας ὑπ᾽ ἐκείνων, ἢ μεταξὺ ὑφ᾽ ἑτέρων ἐλλογίμων 
 ἀνδρῶν, συνευδοκησάσης τῆς ἐκκλησίας πάσης, κιτ.λ.---ΟἼδηῃ. Rom. 
 Ad Corinthios, α. xliv. (ed. Jacobson, p. 163, where cf. Wot- 
 ton’s note). 
 
 NOTE GGG, p. 2or. 
 
 ‘Propter quod plebs obsequens preceptis Dominicis, et 
 Deum metuens, a peccatore preposito separare se debet, nec 
 se ad sacrilegi sacerdotis sacrificia miscere: quando ipsa 
 maximé habeat potestatem vel eligendi dignos sacerdotes vel 
 indignos recusandi. Quod et ipsum videmus de divina auc- 
 toritate descendere, ut sacerdos plebe presente sub omnium 
 oculis deligatur, et dignus atque idoneus publico judicio ac 
 testimonio comprobetur....... Quod postea secundum divina 
 magisteria observatur in Actis Apostolorum: quando de 
 ordinando in locum Jude Apostolo Petrus ad plebem loqui- 
 tur. Surrexit, inquit, Petrus in medio discentium ; fuit 
 autem turba in uno. Nec hoe in Episcoporum tantum et 
 sacerdotum, sed in Diaconorum ordinationibus observasse 
 Apostolos animadvertimus, de quo et ipso in Actis eorum 
 scriptum est: Et convocaverunt, inquit, illi duodecim totam 
 plebem discipulorum, et dixerunt eis. Quod utique idcirco 
 tam diligenter et caute convocata plebe tota gerebatur, ne 
 
326 NOTE HHH. 
 
 quis ad altaris ministerium, vel ad sacerdotalem locum indig- 
 nus obreperet....... Propter quod diligenter de traditione di- 
 vind, et Apostolicd observatione servandum est et tenendum 
 quod apud nos quoque, et fere per provincias universas 
 tenetur, ut ad ordinationes rite celebrandas, ad eam plebem, 
 cui prepositus ordinatur, Episcopi ejusdem Provincie prox- 
 imi quique conveniant, et Episcopus deligatur plebe presente 
 que singulorum vitam plenissimé novit, et uniuscujusque 
 actum de ejus conversatione perspexit.—S. Cyprian. Ep. Ixvii. 
 p. 171 (Responsum Synodicum Ecclesie Africane ad fratres 
 Hispanos in causa Basilidis et Martvalis). 
 
 NOTE HHH, p. 204. 
 
 The practice of the Episcopal Church in the United States, 
 and now happily introduced in some of our own Colonial 
 Dioceses, in respect of the election of Bishops, seems to 
 approach more nearly than that of any other portion of the 
 Catholic Church to the primitive model described by Cyprian, 
 as observed ‘fere per universas Provincias.’ On this subject, 
 I may be allowed to extract an important passage from a 
 letter addressed to me by my valued friend, the Bishop of 
 New York :— 
 
 ‘Our Diocesan Synods or Conventions consist of the Clergy 
 having duly recognized duty, and of a representation of the 
 Laity. There may be three from each Parish. The two 
 orders, on common occasions, vote together ; but if a vote by 
 orders be called for, each Parish has but one lay vote. The 
 lay members of the Parish, if there be two or three, must 
 
NOTE HHH. 327 
 
 agree or lose their vote. If there be three, two would decide 
 their vote. These lay deputies may be chosen in the Parish 
 by the Vestry, or by the Congregation,—almost always by 
 the former. 
 
 ‘In the election of a Bishop, the two orders vote sepa- 
 rately, and must of course concur. In this Diocese they vote 
 at the same time, in different parts of the same Church. In 
 some Dioceses the Clergy vote jirst; retiring for the purpose, 
 and they must by a majority nominate a Presbyter before the 
 Laity vote at all; and then they confirm or not the nomina- 
 tion. In one or more of our Dioceses, a majority of two- 
 thirds is required to elect. 
 
 ‘Our General Convention consists of two Houses: the 
 House of Bishops, and the House of Clerical and Lay 
 Deputies. The lower House consists of four clerical and 
 four lay Deputies from each Diocese, whether large or small ; 
 and these Deputies (clerical and lay) are chosen by the Dio- 
 cesan Conventions, and their election requires a concurrence 
 of Clergy and Laity. 
 
 ‘Then in each Diocese there is a Standing Committee, four 
 Clergy and four Laymen, elected annually. It is a Council 
 of advice to the Bishop. ‘All candidates for Orders must 
 present papers to the Standing Committee, and are recom- 
 mended by that Committee to the Bishop, first, in order to 
 be admitted to candidateship, and secondly, at the end of 
 three years, in order to be ordained. In case of death, or 
 disability of the Bishop, the Standing Committee in each 
 Diocese is “the Ecclesiastical Authority” for the time, for 
 all purposes except strictly episcopal acts. 
 
 ‘Then it must be added that in our voluntary system the 
 Laity in the Vestries call the Clergy to the charge of the 
 Parish. The Bishop may nominate or recommend, and will 
 
328 NOTE HHH. 
 
 usually have much influence, but the final call is from the 
 Vestry. And the Laity pay the minister, as well as supply 
 means for all religious and charitable objects. 
 
 ‘Here, then, we see that— 
 
 “τ. The Laity call the minister, and ‘pay him.—We have 
 Vary few endowments. 
 
 ‘2. The Laity in the Diocesan Convention have a veto in 
 the election of a Bishop, and on all canons, resolutions, &e. 
 
 ‘3. The Laity in the Standing Committee have a voice in 
 all admissions to the ministry ; and in all cases where the 
 Bishop asks for advice, in legal questions, ὅσο. 
 
 ‘4. The Laity in General Convention have a veto in the 
 election of Missionary Bishops to the Missionary Dioceses 
 (the House of Bishops in these cases first nominating), and 
 also a veto on all canons, changes in the Prayer-book, division 
 of Dioceses, and other work of the General Convention. 
 
 ‘Both the Diocesan and General Conventions include a 
 large number of the ablest Laymen in the country, and these 
 Laymen have always proved themselves cautious and con- 
 servative in their action, the great majority of them earnest 
 and sound in their Church feelings and principles. Some- 
 times when the House of Bishops has acted a little hastily 
 (especially formerly, when it was a smaller body ; now it has 
 upwards of forty members), the lower House, with its larger 
 numbers and slower action, and with its able Laymen, has 
 arrested the erroneous action.’ 
 
 I cannot refrain from illustrating the above by the follow- 
 ing extracts from the Journal of the Special Convention of 
 the Diocese of Vermont on the occasion of the election of a 
 Bishop to succeed the late deeply-regretted Bishop Hopkins. 
 
NOTE HHH. 329 
 
 ‘Sr. Pauy’s CuurcH, 
 Burlington, March 11, 1868. 
 
 ‘This being the place and the time appointed for the 
 meeting of the Special Convention of the Protestant Epi- 
 scopal Church in the Diocese of Vermont, the Clergy and 
 Laity met at ten o'clock a.m. 
 
 ‘The Convention was called to order by the Rev. Jos1au 
 Swett, D.D., President of the Standing Committee ; Tomas 
 H. CANFIELD, of Burlington, Secretary. 
 
 ‘The Secretary then read the Summons of the Standing 
 Committee calling this Convention, which was as follows :— 
 
 ‘DIOCESE OF VERMONT. 
 
 ‘At a meeting of the Standing Committee of this Diocese, 
 held on the 15th day of January, 1868, it was, on motion, 
 
 ‘ Resolved, That a special Convention of this Diocese be 
 called, as provided in the Canons of the Church, to meet in 
 St. Paul’s Church, Burlington, on the 11th day of March 
 next, at 10 o’clock a.m., to elect a Bishop for the Diocese, in 
 the place of the Rt. Rev. Jonn Henry Hopxins, D.D., 
 LL.D., D.C.L. Oxon., deceased, and to devise means for his 
 support. 
 
 ‘ Therefore, I, the President of the Standing Committee, do 
 hereby summon a Special Convention of this Diocese, to meet 
 at the time and place aforesaid ; first, to elect a Bishop ; and 
 secondly, to provide for the support of the same. 
 
 ‘JOSIAH SWETT. 
 
 ‘Underhill, January 16, 1868. 
 
 ‘Eighteen Clergymen being present, and twenty-five 
 Parishes represented by the Laity. 
 ‘A quorum, according to the Canons, was found to be 
 
330 NOTE HHH. 
 
 present, and the President then announced that the Conven- 
 tion was duly organized. * * * 
 
 ‘On motion of the Rey. Mr. Smith, the Convention ad- 
 journed, for the purpose of attending Divine Service, to meet 
 at three o'clock P.m., to-day. 
 
 ‘Morning Prayers were offered by the Rev. Malcolm 
 Douglass, Rector of St. Paul’s Church, Windsor, assisted by 
 the Rev. J. Newton Fairbanks, Rector of St. Thomas’s 
 Church, Brandon. 
 
 ‘The Sermon before the Convention was then preached by 
 the Rey. Albert H. Bailey, D.D., Rector of Grace Church, 
 Sheldon, from St. MatrHEew xxviit. 20: “Lo, Jam with you 
 alway, even unto the end of the world.” * * * 
 
 ‘On motion of Dr. Hicks, 
 
 ‘ Resolved, That this Convention do now proceed to the 
 election of a Bishop for the Diocese of Vermont. 
 
 ‘ After singing the last four verses of the ggth selection of 
 Psalms, some minutes were spent in silent prayer. 
 
 ‘The President then conducted the public devotions of the 
 Convention in the use of the Lord’s Prayer and appropriate 
 Collects. 
 
 ‘Mr. Richardson was called to the Chair while the Presi- 
 dent and Clergy retired to an adjoining room for consulta- 
 tion, and agreeing upon the nomination of a suitable person 
 for Bishop of Vermont. 
 
 ‘On motion of Mr. Walker, 
 
 ‘ Resolved, That each Lay Delegate when proceeding to the 
 election shall deposit a ballot for the person of his choice. 
 
 ‘Upon the return of the Clergy, the President resumed 
 the Chair, and informed the Convention that the Clergy had 
 proceeded to vote by ballot for a suitable person to be elected 
 Bishop of the Diocese, and that they had unanimously made 
 
NOTE HHH. 331 
 
 choice of the Rev. μια Henry AvucGustus Bissett, D.D., 
 Rector of Trinity Church, Geneva, of the Diocese of Western 
 New York, and he now in behalf of the Clergy, whose 
 duty it is as required by the Canon to make a nomination, 
 does hereby nominate to the Convention, ΠΑΝ HENRY 
 Aveustus Bissett, D.D., for Bishop of the Diocese of 
 Vermont. 
 
 ‘The President then called upon the Laity to prepare their 
 ballots according to the Canons, Messrs. Nichols and Hobart 
 being appointed tellers. 
 
 ‘The ballots having been forwarded and counted, the Rev. 
 Witiiam Henry Aveustus Bissett, D.D., was found to 
 have received upon the second ballotting, fifty-one out of the 
 fifty-six votes cast, whereupon the President announced to 
 the Convention that the nomination of the Clergy was con- 
 curred in as required by the Canons. 
 
 ‘On motion of Mr. Nichols, 
 
 ‘ Resolved, That the Rev. Wittiam Henry AvcustTus 
 BissELL, D.D., be, and he hereby is declared to be, duly 
 elected Bishop of the Protestant Episcopal Church in the 
 Diocese of Vermont. 
 
 ‘Which was adopted unanmmously. The President then 
 announced that the Rev. Witti1am Henry Avucustus BIssELL, 
 D.D., having received the requisite number of votes of the 
 Clerical and Lay Delegates of this Convention, as required 
 by the Canons, was, and is hereby declared to be, duly elected 
 Bishop of the Protestant Episcopal Church in the Diocese of 
 Vermont. The whole Convention then arose and joined in 
 singing the Gloria an Haucelsis. 
 
 ‘The Canonical Testimonial in favour of the Consecration 
 of the Bishop elect was then read and signed by all the mem- 
 bers of the Convention, of which the following is a copy :— 
 
932 NOTE HHH; 
 
 ‘DIOCESE OF VERMONT. 
 ‘Testimony from the Members of the Convention. 
 
 ‘We, whose names are underwritten, fully sensible how 
 important it is that the sacred Office of a Bishop should not 
 be unworthily conferred, and firmly persuaded that it is our 
 duty to bear testimony, on this solemn occasion, without par- 
 tiality or affection, do, in the presence of Almighty God, 
 testify that the Rev. Wittiam Henry Avcustus BIssELL, 
 D.D., Rector of Trinity Church, Geneva, of the Diocese of 
 Western New York, is not, so far as we are informed, justly 
 liable to evil report, either for error in religion, or for vicious- 
 ness of life ; and that we do not know or believe there is any 
 impediment, on account of which he ought not to be conse- 
 crated to that holy Office. 
 
 ‘We do, moreover, jointly and severally declare, that we do 
 in our conscience believe him to be of such sufficiency in good 
 learning, such soundness in the faith, and of such virtuous ἡ 
 and pure manners and godly conversation, that he is apt 
 and meet to exercise the Office of a Bishop, to the honour of 
 God and the edifying of His Church, and to be a wholesome 
 example to the flock of Christ.’ 
 
 Signed by eighteen clergy and fifty-eight laymen. « * x 
 
 ‘The Secretary then affixed to the Testimonial his certifi- 
 cate, which is as follows :— 
 
 ‘DIOCESE OF VERMONT. 
 ‘Testimony from the Secretary of the Convention. 
 
 ‘I, THos. H. CAnFrenp, Secretary of the Convention of 
 the Protestant Episcopal Church in the Diocese of Vermont, 
 do hereby certify that at a special Convention of the said 
 
NOTE HHH. 333 
 
 Diocese, summoned as the Canon directs, and held in St. 
 Paul’s Church, Burlington, on the eleventh day of March, 
 in the year of our Lord one thousand eight hundred and 
 sixty-eight, the Rev. Witt1am Henry Avucustus ΒΙΒΒΈΤΙΙ,, 
 D.D., Rector of Trinity Church, Geneva, of the Diocese of 
 Western New York, was duly and canonically elected to the 
 Office of Bishop of the aforesaid Diocese of Vermont ; and 
 that he was announced and declared to be thus elected by 
 the President of the Convention, the Rev. Jos1an Swett, 
 DD. 
 “ Attest, STTOS. Ἢ CAN ΉΤΑΝ 
 ‘Burlington, March 11, 1868. ‘ Secretary. 
 
 ‘On motion of the Rev. Mr. Batchelder, 
 
 ‘ Resolved, That the Rev. Josiah Swett, D.D., President of 
 this Convention, the Rev. Malcolm Douglass, and Thos. H. 
 Canfield, Secretary of the Convention, be appointed a Com- 
 mittee to inform the Rev. Dr. Bissell of his election to the 
 Episcopate of the Diocese of Vermont. 
 
 ‘On motion of the Rev. Mr. Bliss, it was ordered that 
 the Journal of this Convention, together with the Sermon of 
 Rev. Dr. Bailey, be printed with the Journal of the Annual 
 Diocesan Convention, to be held at Montpelier in June next. 
 
 ‘The minutes of the proceedings of the Convention were 
 then read and approved. 
 
 ‘On motion of the Rev. Mr. Hale, 
 
 ‘Resolved, That after the usual religious services, the 
 Convention adjourn sine die. — 
 
 ‘When after singing the Fortieth Hymn, and prayers and 
 benediction by the President, the Convention adjourned. 
 
 ‘JOSIAH SWETT, 
 ‘President of the Convention. 
 
 ‘THos. H. CANFIELD, Secretary.’ 
 
334 NOTES ITI—LLL. 
 
 NOTE. Ill, pers 
 
 ‘Homo in baptismo totus abluitur, non preter pedes, sed 
 totus omnino: veruntamen cum in rebus humanis postea 
 vivitur, utique terra calcatur. Ipsi igitur humani affectus 
 sine quibus in hac mortalitate non vivitur, quasi pedes 
 sunt....Si autem confitemur peccata nostra, qui pedes disci- 
 pulorum lavit, nobis peccata dimittit usque ad pedes quibus 
 conversamur in terra.’—S. August. Tractat. lvi. In Joh. 
 Evang. 
 
 NOTE KKK, p. 230. 
 
 A , ς = \ A , “A a Ww 
 Χριστιανοὶ πόθεν ἡμεῖς; Διὰ τῆς πίστεως, πᾶς tis ἂν εἴποι. 
 Σωζόμεθα δὴ, τίνα τρόπον ; ᾿Αναγεννηθέντες δηλονότι διὰ τῆς ἐν τῷ 
 B vB) ρ ; Even ἢ 7 t 
 βαπτίσματι χάριτος. πόθεν yap addobev;—S, Basil. De Sp. S. 
 
 6 ἘΠ 29. 
 Πίστις δὲ καὶ βάπτισμα, δύο τρόποι τῆς σωτηρίας, συμφυεῖς ἀλλή- 
 , A 
 
 λοις καὶ ἀδιαίρετοι. Πίστις μὲν yap τελειοῦται διὰ βαπτίσματος, 
 
 , Ν A τ A , \ \ “ + ea 2 , 
 βάπτισμα δὲ θεμελιοῦται διὰ τῆς πίστεως καὶ διὰ τῶν αὐτῶν ὀνομάτων 
 «ς / “ ε \ ’ ᾿] , Ν eA ἃ 
 ἑκάτερα πληροῦται. “Qs γὰρ πιστεύομεν εἰς Πατέρα καὶ Υἱὸν καὶ 
 ἅγιον Πνεῦμα, οὕτω καὶ βαπτιζόμεθα εἰς τὸ ὄνομα τοῦ Πατρὸς, καὶ τοῦ 
 Υἱοῦ, καὶ τοῦ ἁγίου Πνεύματος. Καὶ προάγει μὲν ἡ ὁμολογία πρὸς 
 
 \ , Sales mp Py NGS | Sot) , > , 
 τὴν σωτηρίαν εἰσάγουσα᾽ ἐπακολουθεῖ δὲ τὸ βάπτισμα ἐπισφραγίζον 
 
 ἡμῶν τὴν cvykardabeow.—lbid. 6, Xil. p. 32. 
 
 NOTE LLL, p. 237. 
 
 A ‘ A 5 \ ᾳ ἡ ΄ a > , 5 9 > A 
 Νῦν μὲν yap, εἰ καὶ μὴ ἀνακέκραται τοῖς ἀναξίοις ἀλλ᾽ οὖν παρεῖναι 
 δοκεῖ πὼς τοῖς ἅπαξ ἐσφραγισμένοις, τὴν ἐκ τῆς ἐπιστροφῆς σωτηρίαν 
 αὐτῶν ἀναμένον. τότε δὲ ἐξ ὅλου τῆς βεβηλωσάσης αὐτοῦ τὴν χάριν 
 
 Ψυχῆς ἀποτμηθήσεται.----ἴϑ. Basil. De Sp. S. ¢. xvi. p. 47. 
 
NOTES MMM, NNN. 335 
 
 NOTE MMM, p. 246. 
 
 I may perhaps be allowed, in illustration of the expression 
 in the text, to quote a passage from a former work of my 
 own :— 
 
 ‘Thus much only the Scriptures seem to unfold respecting 
 these two sacred Presences’ (the Presence of the Second and 
 Third Persons of the Holy Trinity in the Church), ‘that 
 the Holy Ghost dwells in the hearts of separate baptized 
 Christians; that Christ dwells in the community of the 
 Church ; that the bodies of Christians are, one by one, tem- 
 ples of the Holy Ghost, but that all together are the Temple 
 of Christ ; that each Christian is a separate stone instinct 
 with the Holy Spirit, but that all together make up Christ’s 
 Temple; that where several have been duly gathered into 
 the Sacred Name (not without the water and the renewing 
 of the Holy Ghost), there is Christ in the midst of them,’— 
 Sayings of the Great Forty Days, ii. p. 84. 
 
 NOTE NNN, p. 249. 
 
 Had the translators of the Bible in King James's reign 
 foreseen the extent to which their work would have become 
 the great standard of the English language in future times, 
 they might perhaps have ventured on introducing occasionally 
 a new word where no English one existed to supply the full 
 meaning of the original, or to change the meaning of one 
 already in use. It might have been a very bold thing to 
 use the ‘soul’ to express the Greek ψυχὴ, in both its senses 
 (I mean as signifying both the immaterial, immortal part 
 of man’s nature, as distinguished from the mortal body = the 
 immortal soul, and the specifically called ψυχὴ, which (equally 
 
336 NOTE NNN. 
 
 immaterial) is contradistinguished from the πνεῦμα or spirit, 
 and is occupied with the desires and interests of this mortal 
 life), but we should in all probability have become accustomed 
 to such an usage, and been spared the extreme inconvenience 
 which results from having to translate ψυχὴ by the word 
 ‘life,’ as is the case now in a great number of places in 
 the Gospels,—-eminently in Matt. x. 39; xvi. 25; Luke xiv. 
 26; John x. 11, ὅσ. ; xii. 25 So too with the word παρά- 
 κλητος. From the fact of its being translated ‘Comforter’ 
 in the Gospel and ‘ Advocate’ in St. John’s Epistle a great 
 doctrine is obscured, and English readers have to be informed, 
 as of a new thing, that the word is the same in the original 
 language, and that both the words by which it is translated 
 are really applicable in both books to both the Holy Persons 
 to whom they appear to be applied separately. Had the 
 translators ventured to keep the word ‘ Paraclete,’ introducing 
 a new word into the language to signify a new combination 
 of ideas, this inconvenience would have been avoided. 
 
 I might make the same observation with respect to the 
 word διαθήκη, which, translated almost indifferently by the 
 words ‘covenant’ and ‘testament’ (see especially the strange 
 way in which these words are interchanged in the ninth and 
 tenth chapters of the Hebrews), and capable from its con- 
 nexion with διατίθημι of being translated equally well by the 
 word ‘dispensation’ (cf. Luke xxii. 29; Acts ili. 25; Heb. 
 vill. 10 ; Χ. 16), produces a perpetual difficulty in interpre- 
 tation, while the English reader is left to discover for himself 
 that it is but a single word in the original which is rendered 
 in so various, and apparently irreconcileable ways. 
 
 The word παράκλητος may be regarded (1) as a word of 
 classical Greek, in which case it means (see Liddell and 
 Scott's Lexicon) one called in; an advocate, called in to 
 
NOTE NNN. 337 
 
 speak, or plead, as before a magistrate. In the passage of 
 St. John’s Epistle this is clearly its leading meaning, and, 
 if it were not for the other passages which combine another 
 shade of meaning with this, there would be no fault to find 
 with the word ‘ Advocate’ as the translation of it. 
 
 (2) But it is also a word which is modified by the later 
 use of the Alexandrian Greek. Παρακαλέω is used in the New 
 Testament in the two senses of ‘to beseech’ and ‘to comfort.’ 
 (It never occurs in St. John’s Gospel.) The two senses 
 occur in close juxtaposition in Acts xvi. 39 and 40. Of 
 these two senses the first is much the most common; the 
 second is used, almost exclusively, in the passive voice. 
 (Matt. v. 4; Luke xvi. 25; Acts xx. 12.) In the LXX it 
 is used in the active (παρακαλεῖτε, παρακαλεῖτε τὸν λαόν μου, λέγει 
 ὁ Θεός. ἱερεῖς λαλήσατε εἰς τὴν καρδίαν ἹΙερουσαλὴμ, παρακαλέσατε 
 αὐτὴν; x.7.A. Isa. xl. 1, 2; ef. Ps. exix. πὸ; Gen. xxxvil. 35, 
 &ec.) ; so also in those remarkable verses (2 Cor. i. 3—7) in 
 which the idea of ‘comfort’ is in various shapes repeated not 
 less than ten times in four verses. 
 
 Παράκλησις occurs twenty-nine times in the New Testament, 
 twenty-one times in the sense of ‘comfort ;’ cf. Nahum iii. 
 7; Isa. lvii. 18. Παρακλήτωρ is used in the Book of Job 
 for a comforter (Ὑπολαβὼν δὲ Ἰὼβ λέγει, ᾿Ακήκοα τοιαῦτα πολλὰ, 
 παρακλήτορες κακῶν πάντες, Job xvi. 2). So also παρακαλῶν, 
 moomyxnss ef, Ps, lxix; 20; Keck iv. τ; Lami 9, τό: 
 Esay {|| τ ᾿ 
 
 The word παράκλητος is quoted from Philo in Grinfield’s 
 Editio Hellenistica ; but in the classical sense as an advocate 
 only. 
 
 Thus the word Paraclete may be understood to have the 
 sense of ‘one called in’ (I suppose that the fundamental form 
 must be passive) in order to plead, to exhort, and to comfort. 
 
 Ζ 
 
338 NOTE NNN. 
 
 ‘Hine patet, as is well said by Corn. a Lap., ‘quod Christus 
 quoque fuerit apostolorum et fidelium Paracletus; id est 
 primd advocatus, intercessor, orator, juxta illud Pauli’ 
 (Johannis 1) ‘Advocatum habemus apud Dewm Patrem, Jesum 
 Christum, ait S. Aug. Secundd, exhortator, incitator, im- 
 pulsor: Tertid, consolator, ut vertit Syrus: hee tria enim 
 significat Greecum παράκλητος. Sed abiens Christus misit 
 alium Paracletum, sc. Spiritum Sanctum, qui in his tribus 
 Christo successit. Ipse enim primo est advocatus fidelium, 
 quia postulat pro nobis gemitibus enarrabilibus, Rom. viii. 26. 
 Ipse pariter est noster exhortator et consolator, que duo hic 
 (sc. Joh. xiv. 6) maximé spectat Christus, q.d. Ego hue usque 
 vos, 0 discipuli mei, docui, rexi, consolatus sum, ac proinde 
 ob instantem meum discessum contristamini; sed animos 
 erigite, et confidite. Ego enim mei loco vobis submittam 
 alium Paracletum, qui vos non ad modicum tempus, ut ego, 
 sed tota vestra vita, doceat, incitet, consoletur, et protegat.’ 
 
 HOY ONG YIO— 
 
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