with the declaration of the sixth article. But now for
Mr. Newman's scriptural proof, that our Lord "committed to the
priesthood the gift of consecrating the Eucharist." "When Christ said,
'Do this,' he spake to the apostles, who were priests, not to his
disciples generally." This would prove too much, for it would prove that
none but the clergy were ordered to receive the communion at all: the
words, "Do this," referring, not to any consecration, of which there had
been no word said, but to the eating the bread, and drinking of the cup.
Again, when St. Paul says, "the cup which we bless,'--the bread which we
break," it is certain that the word "we," does not refer to himself and
Sosthenes, or to himself and Barnabas, but to himself and the whole
Corinthian church; for he immediately goes on, "for we, the whole number
of us," ([Greek: oi polloi] compare Romans xii. 5,) "are one body, for
we all are partakers of the one bread." Thirdly, Tertullian expressly
contrasts the original institution of our Lord with the church practice
of his own day, in this very point. "Eucharistiae sacramentum et in
tempore victus, et omnibus mandatum a Domino, etiam antelucanis coetibus
nee de aliorum manu quam praeridentium sumimus." (_De Corona Mililis_,
3.) I know that Tertullian believes the alteration to have been founded
upon an apostolical tradition; but he no less names it as a change from
the original institution of our Lord; nor does he appear to consider it
as more than a point of order. Lastly, what shadow of probability is
there, and is it not begging the whole question, to assume that our Lord
spoke to his apostles as priests, and not as representatives of the
whole Christian church? His language makes no distinction between his
disciples and those who were without; it repels it as dividing his
disciples from each other. His twelve disciples were the apostles of the
church, but they were not priests. In such matters our Lord's words
apply exactly, "One is your Master, even Christ, and all ye are
brethren."]

On the whole, then, the movement in the church, excited by Mr. Newman
and his friends, appears to be made in a false direction, and to be
incapable of satisfying the feeling which prompted it. I have not
noticed other presumptions against it, arising from the consequences to
which the original doctrines of the party have since led, or from
certain moral and intellectual faults which have marked the writings of
its supporter