That the teachings of Salisbury are entirely opposed to the principles of the Reformers is clear; that they are essentially one with the doctrines of Rome, the following parallel will shew.

do continually tell us that He is our Priest. They speak of no Atoning Sacrifice, but the one oblation of Christ once offered for our sins; and they tell us that, by that Sacrifice, sin has been for ever put away, that is, all obstacles to the free pardon of sin, on repentance, removed entirely. They speak of no Altar, but that in Heaven,- the Holy place not made with hands.'

*

"Nor is this all: but, even when searching for a parallel in the Christian Worship to the Sacrifices of the Law, and for something in the Christian Ministry corresponding to the Priestly Office,-even in such figurative allusions to the rites of the Old Testament, their minds never turn to the Eucharist [Lord's Supper], as a thing that should be, even figuratively, described as a Sacrifice. Thus, (Heb. xiii, 15, 16,) the Apostle Paul describes the sort of Sacrifices which Christians can offer, as contrasted with those of the Jews. By Christ, [through Him, not through our Clergy,] let us offer the Sacrifice of Praise to God continually, even the fruit of our lips, giving thanks to His Name. But to do good, and to communicate [impart of our wealth to our needy brethren] forget not: for with such Sacrifices God is well pleased.' And again, (Rom. xii. 1,) 'I beseech you * that ye present your bodies, a living Sacrifice, holy, acceptable to God, which is your reasonable [rational] service.' Following out the same thought, (of Christians being themselves a Sacrifice to God,) the Preacher who, by publishing the Gospel and persuading men to receive it, makes his converts such an acceptable Sacrifice, is, in one place, figuratively described as, in that respect, resembling a Priest. In Rom. xv. 16, Paul describes himself as ministering [in respect of] the Gospel of God, that the offering up [oblation] of the Gentiles might be acceptable, being sanctified by the Holy Ghost. I have, therefore,' he adds, whereof I may glory through Jesus Christ in things pertaining to God.' All which he further explains in the next verses, by relating how God had enabled him to make the Gentiles obedient, and to preach the Gospel more extensively amongst the Gentiles than any one else had. Thus you see that, when Paul is actually searching for something in his own office to parallel with the functions of a Priest, it is to his character as a Preacher of the Gospel,-as a converter of men [the living Sacrifices] to God, that his mind turns; and not to the privilege of consecrating the bread and wine in the Communion.

"Nor is there, from one end to the other of the New Testament, the least allusion to that privilege as (I do not say the chief, but) any exclusive privilege of the Christian Ministry at all. The duties and dignities of the Ministry are described often and largely by the Apostles: but the mysterious power of making the Body and Blood of Christ, and offering it up for sins, is never so much as glanced at in a single passage.

"Now it is quite incredible that, if the Apostles really believed that there were Sacrificing Priests under the Gospel-system, they should never have spoken about them at all. Such silence on such a subject would be most improbable under almost any circumstances: but it is quite incredible under the circumstances in which the Apostles were; because, then, no religion (whether Jewish or Pagan) had ever been so much as heard of, which had not Priests, [Sacrificers,] and Altars. It is plain that, in the Epistle to the Hebrews, the Apostle Paul had to meet a difficulty felt by the Jewish converts; who were so attached to the Priests and Sacrifices of the Jewish Law, that they were unwilling to give them up. That difficulty Paul meets, not by showing them that the Christian Religion had Priests and Sacrifices on earth, but by explaining that Christ and His One Sacrifice in Heaven had come in the place of the Jewish Priests and Sacrifices."

*"Really and Substantially Present, and so exhibited and given to all that receive it;' "the Word made Flesh, personally present;' a Real Objective Presence of the Body and Blood of Christ, and that both to be eaten and worshipped in Holy Communion.”—Keble.

3

The Bishop styles the Sacrament "a Tremendous Mystery:" certainly, according to him, it involves Tremendous Consequences. He asserts that the Clergy not only plead on earth what their Saviour pleads in heaven, but also, by His Ordinance committed to them, provide for their brother men "a banquet of most heavenly food,"* by which ALONE they can do His Work, and attain the ends of His Entire Surrender of His Will to God, and of His Death upon the Cross.

He then goes on to assert that it has been further ordained that the guests at this banquet must be clothed in marriage garments, and that the SAME MEN who are commissioned to provide the Supper, are entrusted with the charge of EXCLUDING those who are not clothed in "that white raiment, which is the Righteousness of the Saints."

"It is for this very purpose that our Lord has committed to these Stewards of His Mysteries, those judicial functions,‡ which are often described as the Power of the Keys." || "It is one of the official duties

* That the Roman Doctrine is not very dissimilar, the following extracts will shew,

"The Eucharist was instituted by Christ the Lord, for two purposes, one to be the celestial food of our souls," "the other that the Church might have a perpetual Sacrifice by which our sins might be expiated."

The Eucharist is the spiritual food of souls, whereby may be fed and strengthened those who live with His Life, and as an antidote, whereby we may be freed from daily faults, and be preserved from mortal sins. Co. of Trent. Cat. of ditto.

+ The dispositions required in him who receives the Eucharist are that he has confessed his sins and that he be in a state of grace: that he has “purified himself by Sacramental Confession," and so is able to "approach to the divine table clothed with the Wedding Garment.”—Co. of Trent. Cat. of ditto. Abridgement of Christian Doctrine.

Sarum and Rome are much alike.

"The words loose and remit do not imply a mere naked ministry to declare, but also judicial act, by which sentence of absolution is pronounced after the cause has been examined."-St. Alphonsus Liguori.

Sarum and Rome agree.

"The Keys denote the authority of preaching the Gospel. For when the Gospel is preached, the kingdom of heaven is opened to those who believe, but closed against those who will not believe."-Whitaker, A.D. 1599.

"The power to bind and loose, to hold for guilty, and forgive sins, properly appertaineth to the Ministration of the Word." "Whosoever believeth the Gospel, shall be saved, whosoever believeth not, shall be damned.”—Catechism set forth by the King's (Edward VI.) Authority for all Schoolmasters to teach. A.D. 1553.

"To bind and to loose is but to preach and tell the people their faults, and to preach mercy in Christ to all that repent."

"To bind and to loose is to preach the Law of God, and the Gospel or Promises. (See 2 Cor. iii.) The Preaching of the Law is the Ministration of Condemnation,

of the Priesthood of the Church, TO ADMIT or TO EXCLUDE those who receive the invitation to come to that heavenly feast.'

The Bishop admits that the Great Doctrine which expounds the Ministerial Powers of the Priesthood, in retaining or remitting Sins, is one that stirs up great opposition.

"The matter at issue and involved in the question," the Bishop, however, affirms to be "of the utmost moment," and he adds, "one whose fame for learning and piety, is in all the Churches, has given such a warning with regard to it," that he must put it before his Clergy. "My venerated friend, Dr. Pusey," are the Bishop's words, "makes the following statement, My own strong conviction, is, that the issue of the battle in the English Church, will depend very mainly on the issue of that which is now waged against what is called SACERDOTALISM. People attach, doubtless, different meanings to the word; but what is really included in its rejection, is the belief of any medium between the soul and God. It involves, primarily, the rejection of Sacraments, and therein of any Absolving Power committed to the Priesthood; and secondarily, any authority in matters of faith, other than the conscience of each individual, recognizing as true in Holy Scripture what commends itself to its individual judgment.""† the Preaching of the Promises the Ministering of the Spirit and of Righteousness. When the Law is preached, all men are found sinners, and therefore condemned; and when the Gospel and Glad Tidings are preached, then are all, that repent and believe, found righteous in Christ." "If any man have sinned, yet if he repent and believe the promise, we are sure by God's Word, that he is loosed and forgiven in Christ. The Priests have no authority to preach otherwise than this. Christ's Apostles had no other authority themselves, as it appeareth all through the New Testament."-Tyndale, A.D. 1536.

Sarum and the Reformers disagree.

*This teaching is not in accordance with Scripture. Scripture teaches that Christ has the keys of hell and of death; that He openeth and no man shutteth, and shutteth and no man openeth.

The Lord Jesus does not entrust to "ungodly Priests, to use the Bishop of Oxford's term, the power of excluding men from heaven. An "ungodly" Priest might make a mistake. "Let him that is athirst come, and whosoever will, LET HIM TAKE THE WATER OF LIFE FREELY," are the words of Scripture, and as Spurdance said, (p. 50, note.) so may men say now, "This is sufficient for us."

+Dr. Pusey mis-represents his opponents after the fashion of the old Pagans, who first covered the Christians of those days with the skins of wild beasts, and then threw them to the dogs to be tormented.

Christians neither reject the Ordinance of Baptism nor that of the Supper of the Lord, but they repudiate the un-scriptural dogmas of Baptismal Regeneration and the "Real Presence of the Body and Blood of our Lord Jesus Christ in the consecrated elements of Bread and Wine in the Lord's Supper."

Christians acknowledge the Divine Authority of Holy Scripture, but they deny the right of any so-called Church, to interpret the Word of God by the Traditions

To assist the reader in determining which side to take in the battle Dr. Pusey and the Bishop of Salisbury speak of, a few extracts will be laid before him.

Dr. Pusey, whose words are adopted by the Bishop of Salisbury, distinctly states that the War against Sacerdotalism involves the rejection of the Sacraments, and therein of any Absolving Power committed to the Priesthood.

The Rev. G. R. Prynne, of St. Peter's, Plymouth, in the Eucharistic Manual* says, "The Holy Communion is one of the two Sacraments which the Church declares to be TO ALL PERSONS in general, without regard to their calling, NECESSARY TO SALVATION. It is therefore of the greatest possible importance that we should rightly understand the nature of this Sacrament."

Doubtless, it is!

Bishop Hooper, who suffered Martyrdom in defence of Christ's Truth, says, "I believe that this Holy Supper is a Sacrament of faith unto the faithful only, and not for the infidels; wherein a man findeth and receiveth no more than he bringeth with him, saving, peradventure, the increase of faith, grace, and virtue. And therefore they only find and receive Jesus Christ unto salvation, which through true and lively faith bring the same with them."

Tyndale saith, "He that repenteth towards the Law of God, and at the sight of the Sacrament, or at the eating thereof, calleth to remembrance the death of Christ, His Body-breaking and Blood-shedding for our sins, and all His passion; the same eateth our Saviour's Body and drinketh His Blood THROUGH FAITH ONLY, and receiveth forgiveness of all his sins thereby, and other not. And all that have not this doctrine of the Sacrament come thereto in vain."

"The fleshly eating and drinking of Christ's Body and Blood profiteth not;""but to eat and drink in the spirit, that is, to hearken unto His Words, and with a repenting heart to believe in His death, bringeth us all that Christ can do for us:

of Men; they repudiate and reject the claim of any such Church, (whether Roman-Catholic or Anglo-Catholic,) to supreme authority in matters of Faith. Christians believe the Holy Spirit speaking in Scripture to be the Supreme Judge in all controversies.

*The Rev. G. Nugee, when examined before the Ritual Commission, said, "Confessions are frequently heard in my Church." "I think the book relative to the Holy Communion, brought out by Mr. Prynne, of Plymouth, is one of the best."