If further proof still be required of our Church’s mind from the Reformation downward, let it be noted how often this doctrine has been assailed, and yet how, on every occasion, the Church has refused to depart from the ancient rule and faith. As one instance, take the fact, that at the last revision in 1662, when the real meaning of the Puritan objections was well and fully understood, and when the demand was absolutely made by their leaders, both that the absolution by the priest should plainly be made only declaratory, and that the word ‘priest’ should be wholly omitted and ‘minister’ substituted, the Church refused both these demands: the bishops replying to the first, that the words as standing in the Visitation Service were far nearer to those of Christ Himself in the commission given, as these were, not, whose soever sins ye declare to be remitted, but, “whose soever sins ye remit,” and to the second, “It is not reasonable that the word ‘minister’ should be only used in the liturgy; for since some parts of the liturgy may be performed by a deacon, others by none under the order of a priest, viz. absolution and consecration, it is fit that some such word as ‘priest’ should be used for these offices, and not ‘minister,’ which signifies at large every one that ministers in that holy office, of what order soever he be;” {108} whilst yet again, it has been well noted, that the care of the Church was increased in this last revision to preserve the distinction and the doctrine dependent upon the word ‘priest,’ now that the objections to it were the better understood. For it has been pointed out that the word ‘priest’ occurs ninety times in the first book of King Edward the Sixth; fifty-five times in the second book, when the Puritan influence of the foreign reformers obtained its height; whilst in our present Prayer-book it occurs eighty-eight times: and an examination in detail would shew that this restoration was made on principle, and that wherever the term ‘priest’ is employed, more or less of the sacerdotal, or strictly priestly character and authority is implied; whilst where the term ‘minister’ is used, it is either as to simply a ministerial, as distinguished from a sacerdotal act, or the meaning of the term is determined by the previous use of the word ‘priest.’ {109} So that as to this whole ministration, we may well adopt the weighty and persuasive language of Dr. Hickes, where, summing up a detailed argument against Cudworth, who had invented the theory that the Holy Eucharist was only a feast upon a sacrifice, and not a sacrifice itself, he says: “I have said all this in defence of the old, against the Doctor’s new notion of the Holy Eucharist, much more out of love to that old truth than to prove Christian ministers to be proper priests. For, it will follow even from this,” (that is, from Cudworth’s own view,) “that they must be proper priests, because, as none but a priest can offer a sacrifice, so none but