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are not simply and without exception to urge a lineal descent of power from the Apostles by continued succession of bishops in every effectual ordination."1

4. SUPREMACY OF HOLY SCRIPTURE.

"There is in Scripture therefore no defect, but that any man, what place or calling soever he hold in the Church of God, may have thereby the light of his natural understanding so perfected, that the one being relieved by the other, there can want no part of needful instruction unto any good work which God Himself requireth, be it natural

or super

natural, belonging simply unto men as men, or unto men as they are united in whatsoever kind of society. It sufficeth therefore that Nature and Scripture do serve in such full sort, that they both jointly and not severally either of them be so complete, that unto everlasting felicity we need not the knowledge of anything more than these two may easily furnish our minds with on all sides; and therefore they which add traditions as a part of supernatural necessary truth, have not the truth, but are in error." 2

1 Book VII., chap. xiv., II.

2 Book I., chap. xiv., 5.

5.-PRESBYTER BETTER. THAN PRIEST.

"Let them use what dialect they will, whether we call it a Priesthood, a Presbytership, or a Ministry, it skilleth not; although in truth the word Presbyter doth seem more fit and in propriety of speech more agreeable than Priest with the drift of the whole Gospel of Jesus Christ. For what are they that embrace the Gospel but sons sons of God? What are Churches but His families? Seeing therefore we receive the adoption and state of sons by their ministry whom God hath chosen out for that purpose, seeing also that when we are the sons of God our continuance is still under their care which were our progenitors, what better title could there be given them than the reverend name of Presbyters or fatherly guides? The Holy Ghost, throughout the body of the New Testament making so much mention of them, doth not anywhere call them Priests."

"The Fathers of the Church of Christ . . . call usually the Ministry of the Gospel Priesthood in regard of that which the Gospel hath proportionable to ancient sacrifices, namely the Communion of the blessed Body and Blood

of Christ, although it have properly now no sacrifice."

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6. THE REAL PRESENCE ONLY IN THE SOUL OF THE FAITHFUL RECEIVER.

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"The real presence of Christ's blessed Body and Blood is not to be sought for in the Sacrament, but in the worthy receiver of the Sacrament; and with this the very order of our Saviour's words agreeth; first Take and eat,' thenThis is My Body which is broken for you'; first, Drink ye all of this'; then followeth, This is My Blood of the New Testament, which is shed for many for the remission. of sins.' I see not which way it should be gathered by the words of Christ, when and where the Bread is His Body, or the cup His Blood, but only in the very heart and soul of him that receiveth them. . . . It appeareth not that of all the ancient Fathers of the Church any one did ever conceive or imagine other than only a mystical participation of Christ's both Body and Blood in the Sacrament, neither are their speeches concerning the change of the elements themselves into the

1 Book V., chap. lxxviii., 3, 2.

Body and Blood of Christ, such that a man can thereby in conscience assure himself that it was their meaning to persuade the world either of a corporal consubstantiation of Christ with those sanctified and blessed elements before we receive them, or of the like transubstantiation of them into the Body and Blood of Christ."1

1 Book V., chap. lxvii., 6, 12.

V

BUTLER

THE CHRISTIAN PHILOSOPHER

OSEPH BUTLER, Bishop of Durham, author of the Analogy of Religion, the Dissertations, and the famous Fifteen Sermons, was born in 1692, in the fourth year of the reign of William and Mary, and forty-seven years after the execution of Archbishop Laud.

Before giving the brief sketch of his uneventful life, it may be well to know what a few great critics and thinkers have said about his celebrated writings.

Cardinal Newman, writing of the year 1823, says: "It was at about this date, I suppose, that I read Bishop Butler's Analogy; the study of which has been to so many, as it was to me, an era in my religious opinions. For myself, if I may attempt to determine what I most gained from it, it lay in two

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