date

1817 Oct 14 Not Paul Note continued
1817 Oct 14

Not Paul

Note continued

History

Ch Period before Conversion

§. 8. Deacons chosen - Priests converted

On the present occasion /instance/ the Greek word rendered by the English word priest is - not πρεσβυτερος but ιερευς.

From this confusion on various occasions no small profit has been made. Ιερευς is the word which in all /the two / /those/ religions, Pagan for example and Jewish, in which a particular order of men were employed in sacrifice, that is in the roasting of meat for their own eating meat which the Gods or God was /were /supposed to eat or smell at is employed for the designation of the man belonging to that order. By such sacrifices /offerings/ the favour of the God or Gods to whom they were made was conciliated the God or Gods were rendered favourable to those by whom the offers were made, favourable and disposed to forgive any transgressions which it may /might/ have happened to them to committ.

Roast meat sacrifice being by the religion of Jesus put out of credit and out of date when priestcraft took possession of it something which without being roast meat should be a sacrifice and as far as concerned the interest of the priests money and power together should answer the same purpose was to be devised. Hence to the distorted […?] of Jesus’s last supper the name of sacrament and the quality of a sacrifice was to be added /[…?]/: hence by so simple an expedient /a contrivance/ /an operation/ as the eating of a piece of bread and the drinking of a few drops of wine the drinking to be performed according to some by proxy according to others in person, sins in any number that had been committed were caused never /not/ to have been committed, or what comes to the same thing the sinner put into the same plight as if this had been the case.

And thus it is that in this as in so many other instances priestcraft has contrived to turn to account (and to such account!) the very word that constitutes the denomination of the every where impressive[?] tribe. The πρεσβυτερος made himself ιερευς: taking for his fee, besides what other good things were to be had, instead of roast meat, wine.
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  • Title: [1817 Oct 14 Not Paul Note continued]
    Description: 1817 Oct 14

    Not Paul

    Note continued?

    Ch Period before Conversion

    § Deacons chosen Priests converted

    As to the conversion of these priests - these roast meat eating and fee fed priests supposing the fact real - and no ground appears for questioning it, it forms a memorable epoch, and one which could not naturally speaking have escaped the observation either of Paul or of his official patron. From ministry to Opposition so many converts made: it was high time that he should add /think of adding himself/ to the number: and by the united force of his talents and connection take the lead.

    So much for cogitation: and the time for action[?] it will be seen was not far distant.
  • Title: [[clx. 294] 1822 July 5 Constitut]
    Description: [clx. 294]

    1822 July 5

    Constitut. Code

    Factitious dignity

    ?.7. Successional

    Punishment in a vicarious state is as /no less/ alien to nature than it is repugnant to reason and general utility

    In consequence of the various connections of interest and sympathy, domestic more especially by which men are linked together, punishment in an extravasated state is to an indefinite extent unhappily unavoidable. By Evil to this extent /amount/ a moderate appetite for the spectacle of human suffering would have been sufficient. Not so to the appetite of /in the eyes of/ an English lawyer To reconcile men to the contemplation /view/ of the boundless quantity produced by them under the orders of their Monarch for the satisfaction /gratification/ of the conjunct of the kindred /kindred/ appetites of rapacity and vengeance, they have pointed to the /that/ unhappy abundance of evil in this shape /mis seated punishment/ which no human ingenuity under the orders of human benevolence is able altogether to exclude.

    Impute not /Tax not with/ irrelevancy to what is here said of mis-seated punishment. Partly in the way of suggestion, partly in the way of supposed or pretended justification injustice in the application of the matter of evil leads to injustice in the application of the matter of good. To be lavish of punishment and lavish of reward, belongs to the same mind and to the same form of government. Prodigality whatsoever be the subject matter of it - the prodigality by which others suffer is the result /offspring/ of contempt - of the contempt entertained towards those /of which they are the objects/ /with which they are regarded/ who suffer by it

    /Of/ Vicarious reward is an absurdity that, even in the most barbarous state of society appears not to have been exemplified /no example has been found /found an example//.

    The deficiency has however been amply compensated for by the amplitude of the field in which extravasated reward, with its waste and absurdity have been and continue to be exhibited.

    In the case of punishment, the substitution of a manifestly improper object to a supposed or pretended proper one was introduced by priestcraft. By vicarious punishment sin was said in Latin to be expiated to be expelled by piety: in English to be atoned for. A God or Gods was offended - but, roast meat being given to their priests, the priests were saturated, and the Gods satisfied. Offending and non-offending were in consequence all-at-one: at-one-ment was thus made.
  • Title: [1817 Dec 29 Not Paul III. Doctrine]
    Description: 1817 Dec 29

    Not Paul

    III. Doctrine

    Ch. Asceticism

    §.2. Positive proof

    Fasting: here Mosaic law abrogation pronounced

     If he who is guilty of any one part is guilty of the whole

    law He who by his authority abolishes any one part by the same authority abolishes

    the whole.

     N.B. By Eating with the Gentiles, if with the blood [...?]

    the skins were [...?] the law would be violated.

    §. Proof positive from discourse continued—

    §§. Fasting scorned—Occasion hence taken to declare the utter

    abolition of the Mosaic law.

    Fasting.—In Matthew ix. |^^^| soon after he has been

    represented as sitting down at the house of Martha on the occasion on which the

    conversion and election of that apostle is declared as sitting down in her house at

    meat with publicans and sinners, come to him according to Saint Matthew certain

    disciples of John the Baptist, and starting /in regard/ the subject of fasting put

    the question to him (v. 14) ‘Why do we and the Pharisees fast oft, but thy disciples

    fast not?’

    Matt. ix. 9 to 17.

    Here Note well the answer. ‘No man putteth a piece of new cloth unto an old garment:

    for that which is put in to fill it up taketh from the garment, and the rent is made

    worse.’ Neither (continues he) do men put new wine into new bottles; else the bottles

    break, and the wine runneth out, and the bottles perish: but they put new wine into

    new bottles, and both are preserved.’

    Here then for the illustration of the same doctrine we have two emblems—and by means

    of them two parables: the first brought the doctrine but half the way; the other

    /last/ brought it to its consummation /consummated it/.

    The old garment (who does not now see it?) was the Mosaic law: seeking as John did

    to give it perfection to it by asceticism by abstinence by abstaining /abstinence/

    from wine, from savoury food—from all food was but putting so many patches upon this

    old garment: but of itself by such patching it is thus made worse. Thus far and by

    the help of /means of/ this parable that which is bad—that alone is brought to

    view.