I. The theory of the Catholic Church recognized an odious ecclesiastical monopoly.  Pastors and teachers are “for the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ;” [642:2] and yet a sinner may be saved without their instrumentality.  The truth when spoken by a layman, or when read in a private chamber, may prove quite as efficacious as when proclaimed from the pulpit of a cathedral.  That kingdom of God which “cometh not with observation” is built up by “the Word of His grace;” [642:3] and so long as the Word exists, and so long as the Spirit applies it to enlighten and sanctify and comfort God’s children, the Church is imperishable.  The evangelical labours of the pious master of a merchant vessel have often been blessed abundantly; and among the tens of thousands afloat upon the broad waters, who seldom enjoy any ecclesiastical ministrations, may be found some of the highest types of Christian excellence.  Though regularly ordained pastors are necessary to the growth and well-being of the Church, such facts shew that they are not essential to its existence.  But, according to the Catholic system, they are the veins and arteries through which its very life-blood circulates.  All grace belongs to the visible society called the Catholic Church, and of this grace the Catholic ministers have the exclusive distribution.  Without their intervention, as the dispensers of divine ordinances, no one can hope to inherit heaven.  No other ministers whatever can be instrumental in conferring any saving benefit.  Was it extraordinary that individuals who were supposed to be entrusted with such tremendous influence soon began to be regarded with awful reverence?  If the services which they rendered were necessary to salvation, and if these services could be performed by none else, they were possessed of absolute authority, and it was to be expected that they would forthwith begin to act as “lords over God’s heritage.”

Under the Mosaic economy none save the descendants of a single individual were permitted to present the sacrifices or to enter the holy place.  In the celebration of the most solemn rites of their religion the Jewish people were kept at a mysterious distance from the presence of the Divine Majesty, and were taught to regard the officiating ministers as mediators between God and themselves.  This arrangement was symbolical, as all the priests were types of the Great Intercessor.  But every believer may now enjoy the nearest access to his Maker, for the Saviour has made all His people “kings and priests unto God.” [643:1] The ministers of the gospel do not constitute a privileged fraternity entitled by birth to exercise certain functions and to claim certain immunities.  They should be appointed by the people as well as for them, and no service which they perform implies that they have nearer access to the Divine Presence than the rest of the worshippers.  In the New Testament they are never designated priests,