The History of Popish Transubstantiation; to Which is Opposed the Catholic Doctrine of the Holy Scriptures, the Ancient Fathers, and the Reformed Churches.

(Number 27, by John Cosin, Bishop of Durham)

Chapter 1.

The Spiritual Presence of Christ in the Sacrament of the Lord's Supper.

John Cosin, Bishop of Durham

THOSE words which our Blessed SAVIOUR used in the institution of the blessed Sacrament of the Eucharist, "This is My Body which is given for you; this is My Blood which is shed for you, for the remission of sins;" are held and acknowledged by the Universal Church to be most true and infallible: and if any one dares oppose them, or call in question CHRIST’S veracity, or the truth of His words, or refuse to yield his sincere assent to them, except he be allowed to make a mere figment, or a bare figure of them, we cannot, and ought not, either excuse or suffer him in our Churches; for we must embrace and hold for an undoubted truth whatever is taught by Divine Scripture. And therefore we can as little doubt of what CHRIST saith, John vi. 55, "My Flesh is meat indeed, and My Blood is drink indeed;" which, according to St. Paul, are both given to us by the consecrated Elements; for he calls the Bread, "the Communion of CHRIST’S Body," and the Cup, "the Communion of His Blood."

Hence it is most evident, that the Bread and Wine, (which according to St. Paul are the Elements of the holy Eucharist), are neither changed as to their substance, nor vanished, nor reduced to nothing, but are solemnly consecrated by the words of CHRIST, that by them His blessed Body and Blood may be communicated to us.

And further it appears from the same words, that the expression of CHRIST and the Apostle, is to be understood in a sacramental and mystic sense; and that no gross and carnal presence of body and blood can be maintained by them.

And though the word Sacrament be no where used in Scripture to signify the blessed Eucharist, yet the Christian Church, ever since its Primitive ages, hath given it that name, and always called the presence of CHRIST’S Body and Blood therein, Mystic and Sacramental. Now a Sacramental expression doth, without any inconvenience, give to the sign the name of the thing signified; and such is as well the usual way of speaking, as the nature of Sacraments, that not only the names, but even the properties and effects of what they represent and exhibit, are given to the outward Elements. Hence (as I said before) the Bread is as clearly or positively called by the Apostle, the Communion of the Body of CHRIST.

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The Necessity & Advantage of Frequent Communion

(Number 26, extracted from Bishop Beveridge's Sermon on the subject)

I HAVE done what I could; I have taken all occasions to convince you of your sin and danger in neglecting this Blessed Sacrament, and to persuade you to a more frequent receiving of it; but I see nothing will do: indeed nothing can do it but the Almighty Power of GOD, whom I therefore beseech of His Infinite mercy to open men’s eyes, that they may "see the things that belong to their everlasting peace, before they be hid from them." And then I am sure this Sacrament would be as much frequented, as it hath been hitherto neglected. But seeing He is usually pleased to do this great work by the Ministry of His Word, I shall make it my business at this time, in his name, to put you in mind of your duty and interest in this particular, and so set before you such reasons why you ought to take all opportunities of receiving the Mystical Body and Blood of CHRIST your SAVIOUR, as I hope by His blessing may prevail with many to do it: GOD grant that it may do so with all that hear me at this time.

The Oxford Fathers

For this purpose, therefore, I desire you to consider, First, that this is CHRIST’S own Institution and Command. He, "who being in the form of GOD, thought it no robbery to be equal with GOD, and yet made Himself of no reputation for your sakes." He, who loved you so, as to give Himself for you,—He, who laid down his own life to redeem and save you,—He, the very night before He died for you, He then instituted this Holy Sacrament; and He then said to all that hoped to be saved by Him, and to you among others, "Do this in remembrance of Me;" and, "do this as oft as ye drink it, in remembrance of me." What? and will you that hope to be saved by Him, will you never do this at all? or only now and then, when perhaps you have nothing else to do? How then can ye hope to be saved by Him? Do you think that He will save you, whether ye observe His commands or no? And which of all his commands can ye ever observe, if ye do not observe this, which is so plain, so easy, so useful, and so necessary for you? No, deceive not yourselves. He that came into the world, and died on purpose to save you, you may be confident would never have required you to do this, and as often as you do it, to remember Him, but that it is necessary for your salvation that ye do it, and that ye do it as often as ye can, in remembrance of Him. And if it had been necessary in no other, as it is in many respects, yet His very commanding it, makes it so to you, and to your salvation. For as He is the only "Author of eternal salvation," He is so only to those who obey Him," (Heb. v. 9); that is, "to those who observe all things whatsoever He hath commanded." (Matth. xxviii. 20.) But this is one of those things which he hath commanded; and therefore unless you do this, you do not obey Hi, and so have no ground to expect salvation from Him. He Himself hath told you in effect, that He will not save you; in that He said, "Except ye repent, ye shall all likewise perish." (Luke xiii. 3, 5.) But ye all know, that he who lives in any wilful and known sin, or in the wilful neglect of any known duty, he hath not yet repented, and turned to GOD, but is still in his natural estate, in a state of sin and damnation. And if he happens to do so, he must inevitably perish; there is no help in the world for it.

Wherefore, my brethren, ye had need look about you. CHRIST your SAVIOUR hath expressly commanded you often to receive the Sacrament of His Body and Blood in remembrance of Him. And therefore you, who never yet received it, have lived all this while in the wilful breach of a known Law, and by consequence in a wilful and known sin: and you who receive it but seldom, do not fully obey or come up to the Law, which plainly requires you to do it often: at least if it may be had. It is true, should GOD in His Providence cast you upon a place where you could not receive it if ye would, I do not doubt but He would accept of your earnest desires of it, as well as if ye did receive it; and would make up the great losses you sustained in your spiritual estate for want of it, some other way. But blessed be His Great Name, this is not your case; for He in His good Providence hath so ordered it, that you live in a place where this Holy Sacrament is actually celebrated every LORD’S Day, and may be so, if there be occasion, every day in the year. Our Church requires the first, and hath provided for the other, by ordering that the same Collect, Epistle, and Gospel which is appointed for the Sunday, shall serve all the week after; and by consequence the whole Communion Service, of which they are a part. And therefore, unless you receive it, and receive it often too, you will live in the gross neglect, if not in a plain contempt of CHRIST’S command; as you will one day find to your shame and sorrow; for how well soever ye may otherwise live, this one sin is enough to ruin and destroy you for ever. "For," as St. James saith, "whosoever shall keep the whole law, and yet offend in one point, he is guilty of all." (James ii. 10.) And therefore, whatsoever else ye do, if ye do not this, but offend in this one point, you are liable to all the punishments that are threatened in the Law of GOD. Neither is there any way to avoid them, except you repent, and turn from this as well as from all other sins. (more)

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Father Tooth, Vicar of St. James

 Vanity Fair, February 1877

London: The Catholic Literature Association, 1933.

'TO praise famous men and our fathers that begat us' is part of the duty of their sons. It is fitting that in preparing for the Centenary of the Oxford Movement, the five priests who endured imprisonment for the Faith should be kept in special memory.

The Tractarians, to their everlasting honour, circulated throughout the length and breadth of the country the good news that the Church in England still belongs, as it has always claimed, to the one Holy Catholic Church of Christ, and that the Prayer Book of the Church, as the Bishop of Durham has lately said, is a thoroughly Catholic Book. They reasserted the principles of a tradition which underlay all the Church Formularies, with such success that the things for which they themselves suffered are common nowadays not only in parish churches but also in Cathedrals. There has been a wonderful change in outlook, and we owe a deep sense of gratitude to Almighty God that the Church in our land and throughout our Colonies is better in every way for the 'Victorian Persecution.'

Many priests and laity came under the influence of the Tractarian Movement. Among the priests were G. R. Prynne of Plymouth, the brothers Pollock of Birmingham, Dean Randall, Mr. Bennett of St. Paul's, Knightsbridge, Father Lowder, Mr. Bryan King of St. George's-in-the-East, Dr. John Mason Neale, Canon Carter of Clewer, Father Benson of Cowley, and Archdeacon Denison.

The daily Mass and daily Offices were revived. Then came the introduction of the Catholic ceremonial which, it was maintained, was ordered by the Ornaments Rubric of the Prayer Book, and which is necessary to give practical effect to its teaching. Little by little churches were restored to the beauty of holiness, and congregations of faithful men and women were attracted and instructed in the whole faith. As the Movement grew, it naturally provoked opposition from every quarter, and an Act of Parliament was passed in 1874 called the Public Worship Regulation Act, for the purpose of putting down 'Ritualism' and 'the Mass in masquerade.' It had the active support of Queen Victoria, the Lord Shaftesbury of that day, Mr. Disraeli the Prime Minister, and Archbishop Tait of Canterbury. Under this Act a new Court was set up, presided over by an ex-Divorce Court Judge, Lord Penzance. It was an entirely secular Court, without a shadow of authority from the Church. At once, at the instigation of the Church Association, founded in 1875, prosecutions were begun against various priests who, on grounds of conscience, never appeared in Court at all, nor were represented by counsel. They were accused, found guilty, inhibited, and eventually imprisoned for 'contempt of Court.'

The names of those who suffered the indignity of imprisonment were Arthur Tooth, Vicar of St. James'... (more)

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The Great Necessity and Advantage of Public Prayer

(Number 25, extracted from Bishop Beveridge's Sermon on the subject)

The Oxford Fathers

BESIDES our praying to, and praising GOD in the midst of other business, we ought to set apart some certain times in every day wholly for this. The Saints of old were wont to do it three times a day, as we learn from Daniel. For when King Darius had signed the decree, "That whosoever should ask a petition of any god or man for thirty days, except of the king, should be cast into the den of lions," it is written, "That when Daniel knew that the decree was signed, he went into his house; and, his windows being open in his chamber toward Jerusalem, he kneeled upon his knees three times a day, and prayed, and gave thanks unto his GOD, as he did aforetime." (Daniel vi. 10.) As he did aforetime; which shows that this had been his constant practice before, and he would not leave it off now, though he was sure to be cast into the den of lions for it. But what times of the day these were, which were anciently devoted to this religious purpose, we may best gather from king David, where he saith, "Evening, and morning, and at noon, will I pray, and cry aloud; and He shall hear my voice." (Psal. lv. 17.) He begins with the evening, because day then began, according to the Jewish account; but he observed all these times of prayer alike. And so questionless did other devout people as well as he. The Jews have a tradition that those times were ordained to that use, the morning by Abraham; noon, by Isaac; and evening by Jacob. But whether they have any ground for that or no, be sure this custom is so reasonable and pious, that the Church of CHRIST took it up, and observed it all along from the very beginning. Only to distinguish these times more exactly, the Christians called them, (as the Jews also had done before,) by the names of the third, the sixth, and the ninth hours. Of which Tertullian saith, "Tres istas horas ut insigniores in rebus humanis, ita et solenniores fuisse in orationibus divinis; ‘as they were more famous than others in human affairs, so hey were more solemn in divine prayers.’ " (Tertul de Jejun c. 10.)

I know the Primitive Christians performed their private devotions at other times as well as these; but at these set times every day, especially at the third and ninth hour, they always performed them publicly, if they could get an opportunity. And if we would be such Christians as they were, we must follow their pious example in this, as well as in other things.

* * * *

As the Jewish Church had by GOD’S own appointment the Morning and Evening Sacrifice every day in the year; so all Christian Churches have been used to have their Morning and Evening Prayers publicly performed every day. As might easily be shown out of the Records of the Church, from the beginning of Christianity.

Not to insist upon other Churches, I shall instance at present only in our own; which, as in all things else, so particularly in this, is exactly conformable to the Catholic and Apostolic Church. In the First Book of Common-Prayer, made by our Church at the beginning of the Reformation, there was a form composed both for Morning and Evening Prayer: the title of that for the Morning ran thus; An Order for Mattins daily through the year; and of that for the Evening, An Order for Even Song throughout the year: and accordingly there were Psalms and Chapters appointed both for the Morning and Evening of every day. About three or four years after, the same book was revised and put forth again. And then the Church taking notice that Daily Prayers had been in some places neglected, at the end of the Preface she added two new Rules, or, as we call them, Rubrics; which are still in force, as ye may see in the Common-Prayer Books which we now use.

The first is this:

And all Priests and Deacons are to say daily the Morning and Evening Prayer, either privately or openly, not being let by sickness, or other urgent cause.

By this, every one that is admitted into Holy Orders, although he be neither Parson, Vicar, nor Curate of any particular place, yet he is bound to say both Morning and Evening Prayer every day, either in some Church or Chapel where he can get leave to do it, or else in the house where he dwells, except he be hindered by some such cause which the Ordinary of the place judges to be reasonable and urgent. (more)

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The Scripture View of the Apostolical Commission

(Number 24, by Anonymous)

The Oxford Fathers

IN referring to the Epistles of the New Testament for proof of the duty of submission to Spiritual Authority, we are sometimes met by the objection that the case is very much altered since the days of the Apostles, and since the extraordinary gifts of the SPIRIT have been withdrawn from the Church. Now it will readily be admitted on all bands, that the state of the Church is very greatly altered since these miraculous powers have ceased; but at the same time we must not allow a general principle of this sort to set aside the authority of Holy Scripture, as far as regards our own practice, until, by a diligent and careful study of the Apostles’ writings, we have found that the principle does really apply to the case in question; as, for instance, that the Apostolic Authority is grounded in Scripture upon the possession of miraculous powers, and therefore necessarily ceased when those powers were withheld. Let us then examine this point more particularly.

Have we then considered, in reference to this matter, that the extraordinary gifts of the SPIRIT were not confined to the appointed teachers of the Church, but were shed abroad upon the congregation at large, upon the young and the old alike, upon the servants, and upon the hand-maidens? (Comp. Joel ii. 28, 29.) It was the promise of the Old Testament, that, under the dispensation of the New Covenant, GOD would write His Law in the hearts of His people, so that they should teach no more every man his neighbour, and every man his brother, saying; Know the LORD, "for they shall all know Me, from the least of them unto the greatest of them, saith the LORD." (Jer. xxxi. 33, 34.) This promise, we are told in the Epistle to the Hebrews, was fulfilled in the Gospel; and St. John, in his First General Epistle, expressly acknowledges the accomplishment of the Prophet’s words. He says to his " little children," "Ye have an unction from the Holy One, and ye know all things. I have not written unto you because ye know not the truth, but because ye know it. These things have I written unto you concerning them that seduce you. But the anointing which ye have received from Him abideth in you, and ye need not that any may 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 Him." (l John ii. 20, 21. 27 ) Such general illumination by GOD’S Holy Spirit might seem to make any authoritative Apostolic declarations altogether unnecessary for the converts; but we still find St. John writing to them, and declaring his testimony to the Christian doctrine with much earnestness; and why? Let us hear his own words at the beginning of his Epistle; "That which we have seen and heard declare we unto you, that ye also may have fellowship with US; and truly OUR fellowship is with the FATHER, and with His Son JESUS CHRIST. (more)

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The Faith & Obedience of Churchmen

The Strength of the Church
(Number 23, by Anonymous)

AND Simon Peter answered and said, Thou art the CHRIST the Son of the Living GOD. And JESUS answered and said unto him, Blessed art thou, Simon Bar-jona: for flesh and blood hath not revealed it unto thee, but MY FATHER which is in heaven. And I say also unto thee, That thou art Peter; and upon this rock I will build My Church; and the gates of hell shall not prevail against it." (Matt. xvi. 16-18)

The Oxford Fathers

The rock, then, upon which the Church is built, is the confession, that JESUS is the CHRIST, the Son of the Living GOD; a truth set forth and shadowed by the Prophets, but openly and plainly taught by the Apostles. St. Paul uses a similar expression, when he speaks of the body of Christians being "built upon the foundation of the Apostles and Prophets;" (i. e. resting in the sound and true doctrine which they taught;) "JESUS CHRIST Himself being the chief corner-stone," (Ephes. ii. 20.);-our very spiritual existence depending upon our adherence to this great truth that JESUS was the anointed Son of GOD, GOD and Man, the promised SAVIOUR of the world;-He, who by taking man’s nature upon Him in the womb of the Blessed Virgin. fulfilled the prophecy that the SAVIOUR should be of the seed of Abraham, in whom "all the nations of the earth should be blessed," (Gen. xxii. 18.) and the seed of the woman, who should "bruise the serpent’s head," (Gen. iii. 15.);-and who, inasmuch as He was "the Only begotten SON of GOD," (John iii. 18.) "GOD of GOD," "Very GOD of very GOD," (Nicene Creed,) fulfilled the prophecy, that the SAVIOUR should be " the mighty GOD," (Isaiah ix. G.);-He of whom it was said, "Let all the Angels of GOD worship Him," (Heb. i. 6.);-and of whom it was likewise said, "Thy throne, O GOD, is for ever and ever," Ps. xlv. 6.

I said, that our very spiritual existence depends upon our adhering to this great and fundamental truth; and this I said not of us as individuals only, but as Members of the Church of CHRIST, and of that portion of CHRIST’S CHURCH in this Kingdom which is usually called the Church of England. It is true of us individually, as appears by the words of St. John; " He that hath the SON, bath life; and he that hath not the SON of GOD, hath not life ;" (1 John v. 12.); by which we learn, that as long as we slight or disbelieve, or deny this sacred truth, we have no spiritual life in us. It is also true of us, as Members of the Church of CHRIST, and of that portion of CHRIST’S Church in this Kingdom which is usually called the Church of England, as appears from the passage before us; "Upon this rock," (i. e. upon this firm confession of faith in JESUS as the Christ, the Son of the Living GOD,) "I will build My Church; and the gates of hell shall not prevail against it." (more)

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Richard Nelson

II. The Athanasian Creed

(Number 22, by Anonymous)

I LOOK back with much pleasure to the visit I had from my friend Mr. Woodnott, the Bristol Merchant I before spoke of.

The Oxford Fathers

He stayed with me some days, and we had many agreeable rambles and discussions together, which were to me peculiarly interesting, from the wide experience he had had of men and things, and of places too, as he had been often abroad, in Switzerland, in Turkey, and on different parts of the American Continent, where he had spent some years.

Two or three days after our meeting with Richard Nelson, as stated before, we took our walk (it being a pleasant evening to wards the end of August,) along the side of a little stream, which we traced for a mile or two down the valley, returning by a kind of natural terrace, which terminated in my favourite beech-walk. The sun was low when we got here; and we stood still, (it was not far from Nelson’s garden hedge,) to admire its rich glow on the opposite side of the valley. I was pointing out to my friend a bold and almost mountainous outline of hills rising in the distance, far to the west in Lancashire, Pendle-hill, as I fancied, and other lofty tracts in the neighbourhood of Clitheroe; and we were speculating on the distance they might be from us.

"Sir," said a voice, which startled me, from my not observing that any one was near, "Pendle-hill must be full fifty miles off; what you see is most likely some of the high ground beyond Halifax."

"Why, Richard," said I, "what are you doing down there?" for I could scarcely see more than his head—"you seem to be making a strong entrenchment round your castle."

"I dare say, Sir," he answered, "you may wonder what I am about; but at this time of year, when the springs are low, I generally spend an hour, when I have leisure in an evening, in repairing the garden-mound, that it may be fit to stand against the assaults of what I call my two winter enemies."

"What can they be?" I asked; "I did not know that you had any enemies."

"Yes, Sir, I have," he replied; "at least my garden had two, land-floods, and Scotch ponies. Almost every winter, once, if not twice, there is a violent land-flood from the high-ground behind the house; and if this ditch were not kept clear, to take the water off immediately, the garden would not recover the damage all the next year. To be sure, this kind of flood does not commonly last many hours; but that is long enough, you know, Sir, to spoil the labour of weeks and months." (more)

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Mortification of the Flesh: A Scripture Duty

(Number 21, by Anonymous)

If we take the example of the Holy men of Scripture as our guide, certain bodily privation and chastisement are a very essential duty to all who wish to serve GOD, and prepare themselves for his presence.

1. First we have the example of Moses. His recorded Fasts were miraculous; still they were Fasts, and the ordinance was to the notice of all believers afterwards, by the honour put upon it. "I abode in the mount forty days and nights; I neither did eat bread nor drink water." Again; "I fell down before the LORD, as at the first, forty days and forty nights; I did neither eat bread nor drink water, because of all your sins." Deut. ix. 9. 18. Fasting is in the former instance subservient to divine contemplation, in the latter to humiliation and intercession for sinners.

Elijah. "He said unto him, What manner of man was he which came up to meet you, and told you these words? And they answered him, He was an hairy man, and girt with a girdle of lather about his loins. And he said, It is Elijah the Tishbite." 2 Kings i. 7, 8. It is indeed needless to show the ascetic character of him who was in fact the chief and type of those who "wandered about in sheepskins and goatskins," "in deserts, and in mountains, and in dens and caves of the earth." He too fasted by the power of GOD for forty days and nights; "He arose and did eat and drink, and went in the strength of that meat forty days and forty nights, unto Horeb the mount of GOD." 1 Kings xix. 8.

Daniel. "I set my face unto the LORD GOD, to seek by prayer and supplications, with fasting, and sackcloth, and ashes; and I unto the LORD my GOD, and made my confession." Dan. ix. 3, 4. It must be observed, that Daniel was not bound by any vow, as Samson and Samuel. Moreover it would appear the gift of prophecy was given him in reward for his self-chastisements, as the following passage shows. "In those days I Daniel was mourning three full weeks; I ate no pleasant bread, neither came flesh nor wine in my mouth; neither did I anoint myself at all, till three whole weeks were fulfilled…… And he said unto me, O Daniel, a man greatly beloved, understand the words that I speak unto thee, and stand upright; for unto thee am I now sent .… Fear not, Daniel; for from the first day that thou didst set thine heart to understand, and to chasten thyself before thy GOD, thy words were heard, and I am come for thy words." Dan. x. 2, 3. 11, 12. Vide also Luke ii. 37. Acts x. 30.

2. Now here it will be objected, perhaps, that these instances are taken from the Old Testament, and belong to the Law of Moses, which is not binding on Christians.  (more)

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The Visible Church, Letter III

(Number 20, by Anonymous)

YOU have some misgivings, it seems, lest the doctrine I have been advocating "should lead to Popery." I will not, by way of answer, say, that the question is not, whether it will lead to Popery, but whether it is in the Bible; because it would bring the Bible and Popery into one sentence, and seem to imply the possibility of a "communion" between "light and darkness." No; it is the very enmity I feel against he Papistical corruptions of the Gospel, which leads me to press upon you a doctrine of Scripture, which we are sinfully surrendering, and the Church of Rome has faithfully retained.

How comes it that a system, so unscriptural as the Popish, makes converts? because it has in it an element of truth and comfort amid its falsehoods. And the true way of opposing it, is, not to give up to them that element, which GOD’S providence has preserved to us also, thus basely surrendering "the inheritance of our Fathers," but to claim it as our own, and to make use of it for the purposes for which GOD has given it to us. I will explain what I mean.

Before CHRIST came, Divine Truth was, as it were, a pilgrim in the world. The Jews excepted, men who had portions of the SPIRIT of GOD, knew not their privilege. The whole force and current of the external world was against them, acting powerfully on their imagination, and tempting them to set sight against faith, to trust the many witnesses who prophesied falsehood (as if) in the name of the LORD, rather than the still small voice which spoke within them. Who can undervalue the power of this fascination, who has had experience of the world ever so little? Who can go at this day into mixed society, who can engage in politics or other active business, and not find himself gradually drifting off from the true Rock on which his faith is built, till he begins in despair to fancy, that solitude is the only safe place for the Christian, or, (with a baser judgment,) that strict obedience will not be required at the last day of those who have been engaged in active life? If such is now the power of the world’s enchantments, surely much greater was it before our SAVIOUR came.

Now what did He do for us, in order to meet this evil? His merciful Providence chose means which might act as a counter influence on the imagination. The visible power of the world enthralled men to a lie: He set up a Visible Church, to witness the other way, to witness for Him, to be a matter of fact, as undeniable as the shining of the sun, that there was such a principle as conscience in the world, as faith, as fear of GOD; that there were men who considered themselves bound to live as His servants. The common answer which we hear made every day to persons who engage in any novel undertaking, is, "You will get no one to join you; nothing can come of it; you are singular in your opinion; you do not take practical views, but are smit with a fancy, with a dream of former times," &c. How cheering it is to a person so circumstanced, to be able to point to others elsewhere, who actually hold the same opinions as himself, and exert themselves for the same objects! Why? because it is an appeal to a fact, which no one can deny; it is an evidence that the view which influences him is something external to his own mind, and not a dream. What two persons see, cannot be an ideal apparition. men are governed by such facts, much more than by argumentative proof. (more)

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On Arguing Concerning the Apostolical Succession

(Number 19, by Anonymous)

Men are sometimes disappointed with the proofs offered in behalf of some important doctrines of our religion; such especially as the necessity of Episcopal Ordination, in order to constitute a Minister of Christ. They consider these proofs to be not so strong as they expected, or as they think desirable. Now such persons should be asked, whether these arguments they speak of are in their estimation weak as a guide to their own practice, or weak in controversy with hardheaded and subtle disputants. Surely, as Bishop Butler has convincingly shown, the faintest probabilities are strong enough to determine our conduct in a matter of duty. If there be but a reasonable likelihood of our pleasing Christ more by keeping than by not keeping to the fellowship of the Apostolic Ministry, this of course ought to be enough to lead those, who think themselves moved to undertake the Sacred Office, to seek for a license to do so from it.

It is necessary to keep this truth distinctly in view, because of the great temptation, that exists among us, to put it out of sight. I do not mean the temptation, which results from pride,-hardness of heart,-a profane disregard of the details and lesser commandments of the Divine Law,--and other such like bad principles of our nature, which are in the way of our honestly confessing it. Besides these, there is a still more subtle temptation to slight it, which will bear insisting on here, arising from an over-desire to convince others, or, in other words a desire to out-argue others, a fear of seeming inconclusive and confused in our own nations and arguments. Nothing, certainly, is more natural, when we hold a truth strongly, than to wish to persuade others to embrace it also. Nay, without reference to persuasion, nothing is more natural than to be dissatisfied in all cases with our own convictions of a principle or opinion, nay suspicious of it, till we are able to set it down clearly in words. We know, that, in all matters of thought, to write down our meaning is one important means of clearing our minds. Till we do so, we often do not know what we really hold and what we do not hold. And a cautious and accurate reasoner, when he has succeeded in bringing the truth of any subject home to his mind, next begins to look round about the view he has adopted, to consider what others will say to it, and to try to make it unexceptionable. At least we are led thus to fortify our opinion, when it is actually attacked; and if we find we cannot recommend it to the judgment of the assailant, at any rate we endeavour to make him feel that it is to be respected. It is painful to be thought a weak reasoner, even though we are sure in our minds that we are not such.

Now, observe how these feelings will affect us, as regards such arguments as were alluded to above; viz. such as are open to exception, though they are sufficiently strong to determine our conduct. A Friend, who differs from us asks for our reasons for our own view. We state them, and he sifts them. He observes, that our conclusions do not necessarily flow from our premises. E. g. to take the argument for the Apostolical Succession derived from the ordination of St. Paul and St. Barnabas (Acts xiii. 2, 3), he will argue, that their ordination might have been an accidental rite, intended merely to commission them for their Missionary journey, which followed it, in Asia Minor; again, that St. Paul's direction to Timothy (1 Tim. v. 22), to "lay hands suddenly on no man," may refer to confirmation, not ordination.

We should reply, (and most reasonably, too,) that, considering the undeniable fact that ordination has ever been thought necessary in the Church for the Ministerial Commission, our interpretation is the most probably one, and therefore the safest to act upon; on which our friend will think awhile, then shake his head, and say, that "at all events this is an unsatisfactory mode of reasoning, that it does not convince him, that he is desirous of clearer light," &c. (more)

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Thoughts

On the Benefits of the System of Fasting, Enjoined by our Church

(Number 18, by Anonymous)

To a person but little accustomed to observe any stated Fasts, the directions given by our Church on this subject, would probably occasion two very opposite feelings. On the one hand, he would be struck by the practical character and thoughtfulness evinced by some of the regulations; on the other, he would probably feel repelled by the number of days, and the variety of occasions, which the Church has appointed to be hallowed. Most Christians, who really loved their SAVIOUR, (unless prevented by the habits of early education,) would probably see something appropriate and affectionate in the selection of the Friday, for a weekly commemoration of their SAVIOUR’S sufferings, and of humiliation for their own sins which caused them; or, at all events, they would feel that there was some thoughtfulness in the direction annexed, that this weekly Fast should not interfere with the Christian joyousness brought back by the Festival of their LORD’S Nativity when these should in the cycle of years coincide. Again, if they should fail to appreciate the wisdom of appointing certain days to be kept sacred in memory of the holy men who left all to follow CHRIST, and consequently should be rather deterred than attracted, by observing that many of these days were ushered in by a preceding Fast; still they would hardly fail to be struck by the provision, that this previous fast should not interfere with the Christian’s weekly Festival of his LORD’S Resurrection, but that "if any of these Feast-days should fall upon a Monday, then the Fast-day should be kept on the Saturday, not upon the Sunday next before it." Again, he must observe, that during certain periods of the Church’s year, which are times of especial joy to the faithful Christian, those, namely, which follow the Nativity and the Resurrection, these preparatory Fasts are altogether omitted. Some or other of these regulations would probably strike most thoughtful minds, as instances of consideration and reflection in those who framed them. The clergy, more especially, would appreciate, abstractedly at least, the imitation of the Apostolic practice of Fasting, when any are to be ordained to any holy function in the Church; and some probably will feel mournfully, that if the Church were now more uniformly to observe those acts of Fasting and Prayer, which were thought needful, before even Paul and Barnabas were separated for GOD’S work, we should have more reasonable grounds to hope, that many of our Clergy would be filled with the spirit of Barnabas and Paul.

The Oxford Movement Fathers

On the other hand, it is naturally to be expected, that one not accustomed to any outward restraint in this matter, would feel indisposed to ordinances so detailed; that although he could reconcile to himself the one or the other of these observances, which most recommended themselves to his Christian feelings, he would think the whole a burdensome and minute ceremonial, perhaps unbefitting a spiritual worship, and interfering with the liberty wherewith CHRIST has made him free. This is very natural; for we are by nature averse to restraint, and the abuse of some maxims of Protestantism, such as the "right of private judgment," has made us yet more so: we are reluctant to yield to an unreasoning authority, and to submit our wills, where our reason has not first been convinced; and the prevailing maxims of the day have strengthened this reluctance; we have been accustomed to do, "every one that which was right in his own eyes," and are jealous of any authority, except that of the direct injunctions of the Bible: in extolling also the spirituality of our religion, we have, I fear, intended covertly to panegyrise our own, and so, almost wilfully withdraw our sight from those more humbling provisions, which are adapted to us, as being yet in the flesh: in our zeal for the blessed truths of the cross of CHRIST, and of our sanctification by the HOLY SPIRIT, we have begin insensibly to disparage other truths, which bring us less immediately into intercourse with GOD, to neglect the means and ordinances, which touch not upon the very centre of our faith. (more)

The Ministerial Commission: A Trust from Christ for the Benefit of his People

(Number 17, by Anonymous)

The Oxford Movement Fathers

IT will be acknowledged by all who have followed the Jewish Church through her days of suffering, and who have learnt the deep feeling of our own impressive Litany, that the main strength of the Church of GOD, in her times of trial and danger, is in the lowliness of her humiliation before her heavenly guardian for her many imperfections and sins. But there is another element of her strength, which, it is to be feared, is sometimes forgotten, though not less essential to her character; I mean, her firm and unshaken reliance upon the promises of GOD made to her. We find in Daniel's prayer the most heart-broken confessions of sin in the name of his Church and people; but, at the same time, there is throughout a stedfast hope of GOD'S mercy, as pledged to His holy city and temple. "O LORD, righteousness belongeth unto Thee, but unto us confusion of face, as at this day; to our kinds, to our princes, and to our fathers, because we have sinned against Thee." "O LORD, according to all Thy righteousness, I beseech Thee, let Thine anger and Thy fury be turned away from Thy city Jerusalem, Thy holy mountain; because for our sins, and for the iniquities of our fathers, Jerusalem and Thy people are become a reproach to all that are about us. O LORD, hear: O LORD, forgive; O LORD, hearken and do; defer not, for Thine own sake, O my GOD: for Thy city and Thy people are called by Thy Name." It can scarcely be necessary to remind the members of our own Church, how beautifully the close of her Litany breaches the spirit of Daniel's prayer: how, in the midst of reiterated supplications for GOD'S forgiveness and mercy, now addressed more especially to the SON, now to the FATHER, now to every person of the Blessed and Holy Trinity, now in the prevailing words which CHRIST Himself has taught us-supplications so deeply expressive of "the sighing of a contrite heart, the desire of such as be sorrowful,"-there still breaks in a gleam of faith and hope in the memory of the noble works which we have heard with our ears, and our fathers have declared unto us, a strong yet humble confidence, that GOD will yet again arise and help us, and deliver us for His Name's sake, and for His Honour.

Now this is a point which it is of great importance to have strongly impressed upon our minds; because it is to be feared, that there are many of our brethren, in the present day, who allow the thoughts of present and past transgressions, of our own sins, and those of our fathers, to banish entirely the remembrance of the glorious promises and privileges which belong to us. They see so much neglected, and so much to be done, that they think it were better for us each to work apart in lonely humiliation, "in fear and in much trembling," than to endeavour to magnify our office and cheer one another with the songs of Zion. now, I would ask, if this notion exist in any of our brethren, whether, under the semblance of good, it does not argue something of mistaken feeling, and that in more than one essential point.

1. Does not this opinion seem to imply the supposition that the dignity conferred on the Ministerial Office, is something given for the exaltation of the Clergy, and not for the benefit of the people? as if there were a different interest in the two orders, and, in maintaining their Divine appointment, the Clergy would make themselves "lords over GOD'S heritage?" I do not now enter upon the point, that to magnify the office is not necessarily to exalt the individual who bears it; nay, that the thought which will most deeply humble the individual, most oppress him with the overwhelming sense of his own sufficiency, is the consciousness "into how high a dignity, and to how weight an office and charge" he has been called; an office "of such excellency, and of so great difficulty." I would now rather ask, for whose benefit this high and sacred Office has been instituted. For the Clergy, or for the people? The Apostle will decide this point: "He gave some, Apostles; and some, Prophets; and some, Evangelists; and some, Pastors and Teachers; for the perfecting of the saints, for the work of the ministry, for the edifying of the body of CHRIST." (Eph. iv. l l, 12.)" (more)

Advent

(Number 16, by Anonymous)

THE name Advent, which means Coming, is given to the four Sundays immediately before Christmas-day, the feast which celebrates our LORD’S coming in the flesh to suffer for us. This season, then, is set apart by the Church, in accordance with ancient and venerable usage, in the first place, to prepare the minds of her children, by holy meditation, for welcoming, with more devout and heartfelt joy, that great day, the day of CHRIST’S Nativity. But her services at this solemn time are also directed to another object, very closely connected with the former: viz. to lead our thoughts onward to that second coming of our LORD and Master "in His glorious Majesty to judge the quick and the dead," which the Church is still expecting and anxiously looking for. These two subjects are very closely blended in the services of this season, as indeed there is much naturally to unit them in our thoughts and feelings; for the promise of CHRIST’S second coming to us, what the hope of His first coming was to the Jews. And therefore, while we go back in our thoughts to the time when CHRIST appeared in the flesh, and to the state of the Jewish Church at that time, we must apply all to the searching out of our own spirits, whether we are like holy Simeon and Anna, and the faithful few who "waited for redemption in Jerusalem," or rather like the great mass of the people, who thought only of worldly and temporal things, and so rejected their King when he appeared among them. Let us here examine, what help the Church will give us in comparing our own privileges and condition with those of GOD’S ancient people.

The Collects for the Sundays in Advent, those at least for the first three Sundays, are very much formed upon the language of the Epistles, with more or less reference to the Gospels. It will be right, then, to look first to the Epistles, and from them try to learn, how, as members of the Christian Church, we are to prepare for the second awful coming of our Lord and Master.

We are awakened, then, in the Services of the first Sunday, by the warning voice of an Apostle, that "now it is high time to awake out of sleep;" that "the night is far spent, the day is at hand;" that we must therefore without delay, "cast off the works of darkness, and put on the armour of light." Just so the Jewish Church was awakened by one crying in the wilderness, "Prepare ye the way of the LORD;" the message of John the Baptist was the same as the Apostles to us—"Repent ye, for the kingdom of heaven is at hand." He was to "turn the heart of the fathers to the children, and the disobedient to the wisdom of the just;" he was to be the Elias who was "to restore all things;" and accordingly the prophecy in which his mission was foretold, after vehement rebukes and warnings to the Jewish people, concluded with a solemn exhortation to them to "remember the law of" GOD’S "servant Moses, which he commanded in Horeb for all Israel, with the statutes and the judgments." (Mal. iv.) In like manner St. Paul urges upon us the solemn Law which has been given to the Christian Church, the "new commandment," by which we shall be tried, when the messenger of the Covenant comes again to His Temple. The Apostle has been giving many precepts of Christian practice, (ch. xii, xiii.), but it seems as if he heard his Master’s voice, "Behold, I come quickly," and so the more anxiously sounded in our ear the simple commandment which He left us, to "love one another." "He that loveth another hath fulfilled the Law—Love is the fulfilling of the Law. And that, knowing the time; the day is at hand; let us therefore walk honestly as in the day, not in strife and envying. But put ye on the LORD JESUS CHRIST." (more)

On the Apostolical Succession in the English Church

(Number 15, by Anonymous)

WHEN Churchmen in England maintain the Apostolical Commission of their Ministers, they are sometimes met with the objection, that they cannot prove it without tracing their orders back to the Church of Rome; a position, indeed, which in a certain sense is true. And hence it is argued, that they are reduced to the dilemma, either of acknowledging they had no right to separate from the Pope, or, on the other hand, of giving up the Ministerial Succession altogether, and resting the claims of their pastors on some other ground; in other words, that they are inconsistent in reprobating Popery, while they draw a line between their Ministers and those of Dissenting Communions.

It is intended in the pages that follow, to reply to this supposed difficulty; but first, a few words shall be said, by way of preface, on the doctrine itself, which we Churchmen advocate.

The Christian Church is a body consisting of Clergy and Laity; this is generally agreed upon, and may here be assumed. Now, what we say is, that these two classes are distinguished from each other, and united to each other, by the commandment of God Himself; that the Clergy have a commission from God almighty through regular succession from the Apostles, to preach the gospel, administer the Sacraments, and guide the Church; and, again, that in consequence the people are bound to hear them with attention, receive the Sacraments from their hands, and pay them all dutiful obedience. I shall not prove this at length, for it has been done by others, and indeed the common sense and understanding of men, if left to themselves, would be quite sufficient in this case. I do but lay before the reader the following considerations.

1. We hold, with the Church in all ages, that, when our Lord, after His resurrection, breathed on His Apostles, and said, "Receive ye the Holy Ghost,—as My Father hath sent Me, so send I you;" He gave them the power of sending others with a divine commission, who in like manner should have the power of sending others, and so on even unto the end; and that our Lord promised His continual assistance to these successors of the Apostles in this and all other respects, when He said, "Lo I am with you," (that is, with you, and those who shall represent and succeed you,) "alway, even unto the end of the world."

And, if it is plain that the Apostles left successors after them, it is equally plain that the Bishops are these Successors. (more)

The Ember Days

(Number 14, by Anonymous)

IN reading the Epistles of St. Paul we cannot but observe how earnestly he presses upon those to whom he was writing, the duty of praying for a blessing on himself and his ministry. We not only find his request contained in general terms (1 Thess. v. 25.), "Brethren, pray for us;" but when he feels he stands in need of any particular support, he mentions it as an especial subject of prayer for the Churches. For instance, in writing to the Romans, at a time when he was looking forward to trouble from Jewish unbelievers, he says to them, (c. xv. 30.) "Strive together with me in your prayers to GOD for me, that I may be delivered from them that do not believe in Judaea;" and in Phil. i. l9. he expresses a confidence that the very opposition he was meeting with would, through the intercession of the Saints, be turned into a good to himself. "I know that this shall turn to my salvation through your prayer." It is the same when he has any object at heart, which he desires to see accomplished. He longs much for the spread of the Gospel, and therefore, in 2 Thess. iii. 1. he says, "Finally, Brethren, pray for us, that the word of GOD may have free course and be glorified." And feeling his own weakness to discharge the sacred trust committed to him, he asks the Ephesians (c. vi. 15. 19.) to make supplication in his behalf, "that utterance might be given unto him, that he might open his mouth boldly, to make known the mystery of the Gospel." I shall mention but one passage more, that in 2 Cor. i. 11.; for here not only the duty of praying for their Apostle is pressed upon the people, but they are bidden to do so for the express purpose that they might also join in expressing thanks that their prayer had been graciously heard. "Ye also helping together by prayer for us, that, for the gift bestowed on us by the means of many persons, thanks may be given by many on our behalf" (Compare Col. ii. 4. Heb. xiii. 19. Philem. 22.)

These texts show clearly, that it is the Christian’s duty to pray at all times for the Ministers of the Gospel. There are other texts which teach that supplication ought particularly to be made for them at the time of their Ordination. We find, that, when our LORD was about to send forth His twelve Apostles to preach His kingdom, "He went out into a mountain to pray, and continued all night in prayer to GOD." (Luke vi. 12.) And when one of those Apostles had by transgression fallen from his Ministry, the whole Church united in supplication to GOD, that He would shew whom He had chosen to succeed him. (Acts i. 24, 25.) The same is observable in the Ordination of the first Deacons, where it is said, (Acts vi. 6.) the multitude set them before the Apostles, and "when they had prayed, they laid their hands on them." Again, when Paul and Barnabas are sent forth on their special mission, "the Church fasted and prayed" for them. (Acts xiii. 3.) And St. Paul in turn observed the same practice, when he ordained Elders in the Churches where he had preached. "They prayed with fasting, and commended them to the Lord, on whom they believed." Acts xiv. 23.

In conformity to this Apostolical custom, the Church of England views with peculiar solemnity the times at which her Ministers are ordained; and invites all her members to join, at these sacred seasons, in prayer and fasting in their behalf. (more)

God’s Troubadour, the Story of St. Francis of Assisi

by Sophie Jewett (1861-1909)

Francis, a young Italian boy, is a merchant’s son who is enthralled by the troubadour songs and tales of knights that his father brings back from his travels. He decides to become a knight, but after seeing the poor and suffering in the tragedies of war, he decides to give away all of his worldly possessions and become a troubadour for God.

Total running time: 2:30:13
Read by Sean McKinley

Sunday Lessons: The Principle of Selection

(Number 13, by Anonymous)

AMONG projected alterations in the Liturgy, not the least popular seems to be a very considerable change in the selection of the Sunday Lessons. People do not see, first of all, why such and such chapters are chosen out of the Old Testament, in preference to others which they think more edifying. Secondly they see no reason why the Church should not assign Proper Lessons to every Sunday from the New Testament as well as from the Old.

One who hopes that he should not be found froward, were a change to be made by competent Spiritual Authority, begs leave, nevertheless, to submit to all considerate lovers of the Prayer Book, the following remarks on the two points specified above.

1. Before people find fault with the selection of particular chapters, they ought to be tolerably certain that they understand the principle, on which the Lessons in general were selected. It is to be regretted, that we have remaining little, if any, historical evidence touching the views of the Compilers of the Liturgy, in that portion of their task. What we do know, amounts to this:—

In King Edward’s Prayer-Books no distinction was made, as to appointing lessons, between Sundays and -other days of the week. The chapter of the Old Testament set down for the day of the month was read in course for the Sunday Lesson; as is the case still in regard of the New Testament. With a view to this, probably the well-known notice was prepared, which now stands prefixed to the Second Book of Homilies, but in Strype’s opinion belongs rather to the First Book. "Where, (i. e. whereas it may so chance, some one or other chapter of the Old Testament to fall in order to be read upon the Sundays or Holidays, which were better to be changed with some other of the New Testament for more edification, it shall be well done to spend your time to consider well of such chapters before-hand." This came out first, as it seems, in 1560; and about the same time a Commission was given to Archbishop Parker, Bishop Grindal, and others; " to peruse the order of the Lessons, throughout the whole year, and to cause new calenders to be printed." In pursuance of which the present Table of Sunday Lessons was prepared, and came out the same year. We may then consider it as Archbishop Parker’s; and surely not one among the Reformers might be more thoroughly depended on for a sound practical view of things. Farther than this, we have no direct information. We must be guided there fore, entirely by the internal evidence of the Lessons themselves.

The series begins from Septuagesima Sunday, because it was the custom of the early Church to read the Book of Genesis in Lent. Let us examine them in their order, ending with the 6th Sunday after Epiphany in the following year. We shall find, if I mistake not, that the selection may be accounted for on this supposition, viz. That the arrangers desired to exhibit GOD’S former dealings with His chosen people collectively and the return made by them to GOD, in such manner as might best illustrate His dealing with each individual, chosen now to be in His Church, and the snares and temptations most apt to beset us as Christians. (more)

Richard Nelson

I. Bishops, Priests and Deacons

(Number 12, by Anonymous)

"It is evident unto all men diligently reading the Holy Scripture and ancient authors, that from the Apostles’ time there have been these orders of Ministers in CHRIST’S Church; Bishops, Priests, and Deacons." (Pref. to the Ordination Service)

IN the course of this last summer of 1833, I had the pleasure of a visit from an old and valued friend, one of the most respectable merchants in the city of Bristol (and this, in my opinion, is no small praise).

We were discussing one day the subject of National Schools, their merits and demerits. He was pleading strenuously for them; and to confirm his arguments, "I will mention," said he, "a circumstance which happened to me when I was in this part of the world about eleven or twelve years ago I was travelling on a coach somewhere between Sheffield and Leeds, when we took up a lad of fourteen or fifteen years of age; a rough country-looking boy, but well mannered, and of an intelligent countenance.

"I found, upon conversation with him, that he belonged to a National School in the neighbourhood which he was, he said, on the point of leaving. This gave me occasion to ask him various questions, which he answered with so much readiness and vivacity, yet without any self-conceit in his manner, that when the coach stopped (I think it was at Barnsley) for a short time, I took him with me into a bookseller’s shop, and desired him to select some book which I might give him as a testimony of my approbation. After looking at a few which the bookseller recommended, he fixed on a ‘Selection from Bishop Wilson’s Works,’ whose name, he said, he had often heard. He begged me to write his name in it, which I did, and we parted with mutual expressions of good-will; and I will be bold to prophesy that that boy (or young man as he must now be, if he is still alive) is giving, by his conduct, stronger testimony in favour of the National School System, than a thousand of your speculating philosophers can bring against it."

"Well," said I, "you are apt to be sanguine in your views, but, as I must confess they are very often right, so I will hope you may not have been deceived in this instance."

It so happened, that two or three days after this conversation, we were taking a walk together, and discussing various topics, such as the present state of things might well suggest, when we met a young man, a neighbour of mine, a mason, who detained us two or three minutes, while he asked my directions about some work he was doing for me.

After he was out of hearing, "that," said I, "is one of the most respectable young men I know. Soon after I came here, more than four years ago, he married a young woman of a disposition similar to his own, and they live in that cottage that you see there, to the right of that row of beeches."

"I see it, I believe," said he, hardly looking the way I pointed, and not altogether seeming pleased at having our conversation thus interrupted. (more)

The Visible Church: In Letters to a Friend

(Number 11, by Anonymous)

Letter I

You wish to have my opinion on the doctrine of the Holy Catholic Church, as contained in Scripture, and taught in the Creed. So I send you the following lines, which perhaps may serve, through GOD’S blessing, to assist you in your search after the truth in this matter, even though they do no more; indeed no remarks, however just, can be much more than an assistance to you. You must search for yourself, and GOD must teach you.

I think I partly enter into your present perplexity. You argue, that true doctrine is the important matter for which we must contend, and a right state of the affections is the test of vital religion in the heart: and you ask, Why may I not be satisfied if my Creed is correct, and my affections spiritual? Have I not in that case enough to evidence a renewed mind, and to constitute a basis of union with others like minded? The love of CHRIST is surely the one and only requisite for Christian communion here, and the joys of heaven hereafter. Again you say, that —— and —— are constant in their prayers for the teaching of the HOLY SPIRIT; so that if it be true, that every one who asketh receiveth, surely they must receive, and are in a safe state.

Believe me, I do not think lightly of these arguments. They are very subtle ones; powerfully influencing the imagination, and difficult to answer. Still I believe them to be mere fallacies. Let me try them in a parallel case. You know the preacher at ——— , and have heard of his flagrantly immoral life; yet it is notorious that he can and does speak in a moving way of... (more)

Heads of a week-day lecture, delivered to a country congregation in ---shire.

(Number 10, by Anonymous)

BEFORE we meet again, we shall have celebrated the feast of St. Simon and St. Jude, the Apostles. You will be at your daily work, and will not have the opportunity to attend the Service in Church. For that reason, it may be as well, you should lay up some good thoughts against that day; and such, by GOD’S blessing, I will now attempt to give you.

As you well know, there were twelve Apostles; St. Simon and St. Jude were two of them. They preached the Gospel of Christ; and they were like Christ, as far as sinful man may be accounted like the Blessed SON of GOD. They were like Christ in their deeds and in their sufferings. The Gospel for the festival shows us this. They were like Christ in their works, because Christ was a witness of the FATHER, and they were witnesses of Christ. Christ came in the name of GOD the Father Almighty; He came and spoke, and did works which none other man did. In like manner, the Apostles were sent to bear witness of Christ, to declare His power, His great mercy, His sufferings on the cross for the sins of all men, His willingness to save all who come to Him.

But again, they were like Christ in their sufferings. If the world hate you, He says to them, you know that it hated Me, before it hated you. If ye were of the world, the world would love his own; but because ye are not of the world, but I have chosen you out of the world, therefore the world hateth you. Remember the word that I said unto you, The servant is not greater than his lord. If they have persecuted Me, they will also persecute you; if they have kept My saying, they will keep yours also. (more)