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essential and holy mysteries. This our Church accomplishes by its doctrine of Apostolical Succession; claiming for its ministers a lineal official descent from the Apostles, which invests them, and them alone within this realm, with divine authority to pronounce absolution or excommunication, and to administer the Sacraments. They are thus the sole guardians of the channels of the Divine Spirit and its grace, and interpose themselves between a nation and its God. "Receive the Holy Ghost," says the Service for Ordination of Priests, "for the office and work of a priest in the Church of God, now committed unto thee by the imposition of hands. Whose sins thou dost forgive, they are forgiven; and whose sins thou dost retain, they are retained." "They only," says the present Bishop of Exeter, "can claim to rule over the Lord's household, whom he has himself placed over it; they only are able to minister the means of grace—above all, to present the great commemorative sacrifice—whom Christ has appointed, and whom he has in all generations appointed in unbroken succession from those, and through those, whom he first ordained. 'Ambassadors from Christ' must, by the very force of the term, receive credentials from Christ: 'stewards of the mysteries of God' must be intrusted with those mysteries by him. Remind your people, that in the Church only is the promise of forgiveness of sins; and though, to all who truly repent, and sincerely believe, Christ mercifully grants forgiveness, yet he has, in an especial manner, empowered his ministers to declare and pronounce to his people the absolution and remission of their sins: 'Whosesoever sins ye remit, they are remitted unto them; and whosesoever sins ye retain, they are retained.' This was the awful authority given to his first ministers, and in them, and through them, to all their successors. This is the awful authority we have received, and that we must never be ashamed nor afraid to tell the people that we have received.

      "Having shown to the people your commission, show to them how our own Church has framed its services in accordance with that commission. Show this to them not only in the Ordinal, but also in the Collects, in the Communion Service, in the Office of the Visitation of the Sick; show it, especially, in that which continually presents itself to their notice, but is commonly little regarded by them; show it in the very commencement of Morning and Evening Prayer, and make them understand the full blessedness of that service, in which the Church thus calls on them to join. Let them see that there the minister authoritatively pronounces God's pardon and absolution to all them that truly repent, and unfeignedly believe Christ's holy Gospel; that he does this, even as the Apostles did, with the authority and by the appointment of our Lord himself, who, in commissioning his Apostles, gave this to be the never-failing assurance of his co-operation in their ministry: 'Lo, I am with you always, even unto the end of the world'; a promise which, of its very nature, was not to be fulfilled to the persons of those whom he addressed, but to their office, to their successors therefore in that office, 'even unto the end of the world.' Lastly, remind and warn them of the awful sanction with which our Lord accompanied his mission, even of the second order of the ministers whom he appointed: 'He that heareth you, heareth me; and he that despiseth you, despiseth me; and he that despiseth me, despiseth him that sent me.'" That this high dignity may be clearly understood to belong in this country only to the Church of England, the Bishop proposes the question, "What, then, becomes of those who are not, or continue not, members of that (visible) Church?" and replies to it by saying, that though he "judges not them that are without," yet "he who wilfully and in despite of due warning, or through recklessness and worldly-mindedness, sets at naught its ordinances, and despises its ministers, has no right to promise to himself any share in the grace which they are appointed to convey."[6] "Why," says one of the Oxford divines, who here undeniably speaks the genuine doctrine of his Church—"Why should we talk so much of an Establishment, and so little of an Apostolic Succession? Why should we not seriously endeavor to impress our people with this plain truth, that, by separating themselves from our communion, they separate themselves not only from a decent, orderly, useful society, but from the only Church in this realm which has a right to be quite sure that she has the Lord's body to give to his people?"[7]

      Of course this divine authority has been received through the Church of Rome, so abominable in the eyes of all Evangelical clergymen; and through many an unworthy link in the broken chain. The Holy Spirit, it is acknowledged, has passed through many, on whom, apparently, it was not pleased to rest; and the right to forgive sins been conferred by those who seemed themselves to need forgiveness. A writer in the Oxford Tracts observes: "Nor even though we may admit that many of those who formed the connecting links of this holy chain were themselves unworthy of the high charge reposed in them, can this furnish us with any solid ground for doubting or denying their power to exercise that legitimate authority with which they were duly invested, of transmitting the sacred gift to worthier followers."[8]

      In its doctrine of Sacraments, then, and in that of ecclesiastical authority and succession, the Church of England is thoroughly imbued with the sacerdotal character. It doubtless contains far better elements and nobler conceptions than those which it has been my duty to exhibit now; and solemnly insists on faith of heart, and truth of conscience, and Christian devotedness of life, as well as on the observance of its ritual; with the external it unites the internal condition of sanctification. But insisting on the theory of a mystic efficacy in the Christian rites, it necessarily fails to reconcile these with each other: and hence the opposite parties within its pale; the one magnifying faith and personal spirituality, the other exalting the sacraments and ecclesiastical communion. They represent respectively the two constituent and clashing powers, which met at the formation of the English Church, and of which it effected the mere compromise, not the reconciliation; I mean, the priestliness of Rome, and the prophetic spirit of the Reformers. Never, since apostolic days, did Heaven bless us with truer prophet than Martin Luther. It was his mission (no modern man had ever greater) to substitute the idea of personal faith for that of sacerdotal reliance. And gloriously, with bravery and truth of soul amid a thousand hinderances, did he achieve it. But though, ever since, the priests have been down, and faith has been up, yet did the hierarchy unavoidably remain, and insisted that something should be made of it, and at least some colorable terms proposed. Hence, every reformed church exhibits a coalition between the new and the old ideas: and combined views of religion, which must ultimately prove incompatible with each other; the formal with the spiritual; the idea of worship as a means of propitiating God, with the conception of it as an expression of love in man; the notion of Church authority with that of individual freedom; the admission of a license to think, with a prohibition of thinking wrong. In our national Church the old spirit was ascendant over the new, though long forced into quiescence by the temper of modern times. Now it is attempting to reassert its power, not without strenuous resistance. Indeed, the present age seems destined to end the compromise between the two principles, from the union of which Protestantism assumed its established forms. The truce seems everywhere breaking up: a general disintegration of churches is visible; tradition is ransacking the past for claims and dignities, and canvassing present timidity for fresh authority, to withstand the wild forces born at the Reformation, and hurrying us fast into an unknown future.

      Let us now turn to the primitive Christianity; which, I submit, is throughout wholly anti-sacerdotal.

      Surely it must be admitted that the general spirit of our Lord's personal life and ministry was that of the Prophet, not of the Priest; tending directly to the disparagement of whatever priesthood existed in his country, without visibly preparing the substitution of anything at all analogous to it. The sacerdotal order felt it so; and, with the infallible instinct of self-preservation, they watched, they hated, they seized, they murdered him. The priest in every age has a natural antipathy to the prophet, dreads him as kings dread revolution, and is the first to detect his existence. The solemn moment and the gracious words of Christ's first preaching in Nazareth, struck with fate the temple in Jerusalem. To the old men of the village, to the neighbors who knew his childhood, and companions who had shared its rambles and its sports, he said, with the quiet flush of inspiration: "The Spirit of the Lord is upon me, because he hath anointed me to preach the Gospel to the poor: he hath sent me to heal the broken-hearted, to preach deliverance to the captives, and recovering of sight to the blind; to set at liberty them that are bruised, to preach the acceptable year of the Lord." The Spirit of the Lord in Galilee! speaking with the peasantry, dwelling in villages, and wandering loose and where it listeth among the hills! This would never do, thought the white-robed Levites of the Holy City; it would be as a train of wildfire in the temple. And

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