the clergy a convenient means, by which to impress the people with a sense of the peculiar sanctity of their own office, and the importance of the blessings which the people might receive at their hands. Even kings reverently bowed to receive the benediction of the bishops, who, especially, were not slow to take advantage of this popular impression, and early claimed the right exclusively of blessing the people. The subordinate clergy, having been duly consecrated by them, were permitted, in their absence and as their representatives, to pronounce the benediction upon the people. Still the act was virtually that of the bishops. Qui facit per alium facit per se. So that all clerical grace centred in the bishop; and from him, through his clergy, descended down upon the people of his diocese.9 In this way the rite became the means of exalting the office of the bishop, and of inspiring the people with profound reverence for him and his official character.

2. The sacerdotal benediction was soon perverted from its original and simple use, and bestowed on various occasions, upon a great variety of persons.

If the clerical benediction was attended with such consequences to the people in their religious assemblies, it was natural to expect the same effects upon different classes of persons. Catechumens, accordingly, and candidates for baptism, energumens, penitents, &c. &c., became the separate subjects of this rite. Persons of every description and condition pressed to receive the blessing of the priest. Even in the age of Constantine this rage for the blessing of the clergy was forcibly manifested in its manifold applications to different classes of persons.10 To what a pitch

9 J. H. Boehmer, Jus. Protestant, Lib. 3, vit. 40, § 14, and § 41.

10 Gretser gives the following instances, among many others, to show in what estimation the blessing of the priest was held. Cum S. Epiphanius episcopus salaminae Cypri Hiores solymis versaretur, omnis aetatis et sexus turba confluebat offerens parvulas (ad benedictionem) pedes deosculans, fimbrias vellens, ita ut gradum promovere non valens, in uno loco vix fluctus

of extravagant folly and superstition it afterwards arose, is sufficiently manifest in the rituals, missals, and agenda of the Romish church.

3. The perversions of this religious rite afford another illustration of the consequences of a departure from the simplicity and spirituality which become the worship of God.

Possessed of the idea that clerical grace belonged to the ecclesiastical order, which might be imparted to another, by their benediction, men sought on many, and often on frivolous occasions, this blessing. The intervention of this rite became essential in almost all the ordinances of religion, and upon all classes of persons. It became essentially the consecrating act by which men were elected into the different orders and offices of the church. If clerical consecration gave a religious sanctity to men, so might it also to whatever else was to be set apart to a religious use. Hence the consecration, not only of the bread and wine of the eucharist, but of the church, the altar, the bell, the organ, the holy water, the baptismal water, and every thing almost that belonged to the sanctuary, or could be employed in its service.

If the blessing of heaven is in this manner imparted to man, so might it be also to his fields, his flocks, his herds, and whatever else might be employed or improved for his benefit. Indeed it would be difficult to say, who among men, or what amidst all which is devoted to the service of man, has not at some time been the subject of sacerdotal benediction.11

undantis populi sustineret, Vol. V, p. 190. So also the venerable Bede, in his Hist. Eccl., Lib. 3, c. 26. In magna erat veneratione tempore illo religionis habitus, ita ut ubicunque clericus aliquis aut monculius adveniret, gaudenter ab omnibus, tanquam Dei famulus exciperetur, et jam si in itinere pergens invenir, etur accurrebant, et flexa cervice. vel manu signari vel ore illius se benedici gaudebant.—Cited by Gretser, as above.

11 The Gregorian Sacramentary, for example, specifies the following particulars in which the benediction of the priest, Benedictio domus-et novae

When once the mind of man has taken its departure from the great principles of religion, few and simple, whether relating to faith or practice, it wanders, in endless mazes lost, uncertain where or upon what to settle, to be again at rest. So easy and natural, and so disastrous withal is the descent of the human mind, from that which is inward and spiritual in religion, and pure and simple in its manifestation, to that which is outward and formal.

4. The foregoing considerations suggest another strong objection to prelacy;-its tendency to superstition.

It is indeed a besetting sin in man, to give a mis-direction to his religious feelings, by a veneration for objects which are worthy of none; or by an inordinate reverence for what is venerable in religion. Every religious ceremony, however appropriate, is liable to degenerate into a mere form, and consequently to become superstitious. But this danger is immensely increased by the multiplication of rites and forms. The attention given to them soon becomes inordinate, extravagant, superstitious. The superstition increases in proportion to the number and insignificance of the objects which are invested with this religious veneration. But is there not much in the Episcopal system, which is justly included in this category? This profound veneration for saints and saints' days, and for things that have been the subject of Episcopal consecration, this punctilious observance of festivals and fasts, this scrupulous adherence to the rubric, and the letter of the prayer-book, this anxious attention to clerical costume, to attitudes and postures,—what is it all but superstition? giving a religious importance to that which has nothing to do with heartfelt and practical religion? Even the bishop of Londomus.-Putei-Uvae vel favi-Ad fruges novas-Ad omnia quae volueris -Crinis novae-Agni et aliarum carnium-Casei et ovorum-Ad quemcunque fructum novarum arborum-Peregrinantium, itenerantium. To which many things have been added, such as Navis-Armorum, enses, pilei et vexilli, Turris, Thalami conjugalis, sepulchri, &c.

don, in a late charge, while he professedly condemns the Oxford superstitions, expresses great anxiety that the rubric should be closely adhered to, wishes all his clergy to preach in white, sees 66 no harm," in two wax candles, provided they are not lighted; and approves of the arrangement "lately adopted in several churches, by which the clergyman looks to the south while reading prayers, and to the west while reading lessons!"

Episcopacy encourages, indirectly, if it does not directly inculcate, the notion of a vicarious religion. Ancient prelacy transformed the minister of Christ, under the gospel dispensation, into a Levitical priest. By this means the Christian religion was changed into something more resembling Judaism or Paganism, than Christianity. The priesthood became a distinct order, created by the appointment of God, and invested with high prerogatives as a vicarious propitiatory ministry for the people;-the constituted medium of communicating grace from God to man. The nature of the sacraments was changed. The sacramental table became an altar, and the contributions of the people an offering to the Lord. Papacy has held firmly to this doctrine of a vicarious religion down to the present time. Indeed no small share of the corruptions of this "mystery of iniquity," originated in its false idea of the Christian ministry.

Protestantism at the Reformation was but half divorced from this delusion, and the indications of this principle are still manifest in Protestant Episcopacy. The very name of "priest" is carefully retained, one of the second order is not a minister, a presbyter, a pastor, in the ritual, but always a "priest." The bishop is a reverend, or right reverend father in God. And then that clerical grace which flows only through this appointed channel of communication between God and man, the grace that is given by the imposition of the bishop's hands, the grace im

parted to regenerate the soul in baptism, the grace that establishes the soul and seals the covenant in confirmation, the mysterious grace imparted in the benediction; provided always, that the act be duly solemnized by a priest divinely appointed and episcopally ordained,-verily, all these resemble more the ministrations of the Levitical priesthood, than of the pastors and teachers whom Christ gave "for the perfecting of the saints, for the work of the ministry." Behold almost a whole convention moving off in a body to prostrate themselves before their bishop, and receive his blessing. Such are the superstitions connected with the perversions of the benediction.

Momentous consequences followed from the substitution of a vicarious priesthood. No church without a bishop, apostolical succession, divine right, the validity of Episcopal ordination alone, baptismal regeneration, the mysterious efficacy of the sacraments, the grace of Episcopal benediction and confirmation; truly these are awful mysteries; and they affect more or less the whole economy of grace. The appropriate final results of such a faith are exemplified in the mystic movements of the Oxford Tractarians. The great object of these unprotestantizing reformers is to reinstate in the church the prelatical ministry of other days, and to restore a vicarious religion with its endless absurdities and superstitions. Thus "the character of the church of Christ is changed. She is made to stand in the place of the Redeemer, whose work is marred. His atonement is incomplete, his righteousness insufficient. Ceremonies are multiplied, and the kingdom of God is no longer righteousness, and peace, and joy in the Holy Ghost. The office of the ministers is of course entirely changed and their true character lost. Thunders more awful than those of Sinai are heard. All is discouragement: the object of the Christian ministry in their hands being apparently to try how difficult, how painful, how uncertain the