militant and the Kingdom triumphant are the same Church.
The saint in imperfection, or in beatitude, is one personality.
Spirit does not supersede body; but body is the method of
spirit; and spirit is the meaning of body.

The place of the bodily and outward misconceived by Bishop
Lightfoot-and the character of Church unity. The mistaken
antithesis of Montanism. Ignatius and Tertullian. Dr. Hatch
and Montanism. The same misconception lies at the root of
'Quakerism,' and is part of the instinct of modern Puritanism .
Ends and means-'inherent' value of means. Distinction

between 'essential' and 'of the essence.' Divine use and moral

indispensableness of media.

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CHAPTER III.

THE RELATION BETWEEN MINISTRY AND LAITY.

If 'means,' as the methods of God's condescension, are
'essential,' in what sense is ministry an indispensable means?
Is it a real intermediary between God and His people?

The Church is a 'body': the body means not some, but
all but the body performs specific actions through specific
organs. The Bampton Lectures for 1868-Canon Gore-
Dr. Milligan. Fallacy of the inference that if the empowered
organ represents all, all must have the power to represent

The distinction, nevertheless, wholly missed by Dr. Hatch

-his meaning otherwise a noble one-and by Bishop Lightfoot.

Their use of Tertullian. Tertullian's misconception a necessary

result of his Montanism. Origen-Clement of Alexandria.

Bishop Lightfoot's use of them illegitimate. Their real posi-

tion that of every rational 'high Churchman.' Irenaeus and

Justin Martyr

.

Church people in general have a real relation to ordination:

but ministers, if representatives, are not delegates. Fallacy of

the word

On the other hand, ministerial distinction, whatever else it

may be, does not of itself alter personal character, or essential

conditions of right and wrong. There is a real priestly

character and obligation which is shared by all. The develop-

ment of 'vicarious' ideas of priestly capacity and separateness

-due more to spiritual indolence of laity than to spiritual

ambition of ministry. Canon Gore and Dr. Liddon on the

universal priesthood. Spiritual dignity of a 'layman'

CHAPTER IV.

THE BASIS OF MINISTRY-DIVINE COMMISSION.

Authority to minister in spiritual things must rest upon

reality of commission-not from men but from God. The only

practical question is, How is this divine commission conferred?

I. Is it through merely individual inspiration? practically,

rather than abstractly, incredible: antecedent improbabilities :

the case of Old Testament prophecy: the case of St. Paul: the

Didache. Would the method be credible now, even if it had

been true then?

II. Is it through Church appointment by any-or no-

outward ministry? Involves denial of the whole ministerial

and sacramental principle: but ultimately must be determined

by Church history. Cannot rationally emerge as a new

principle in the later centuries

III. The principle of apostolic succession, as principle-the

23rd Article in exact accord with it. Enormous strength of the

witness of Clement of Rome. Importance of the issue

The real issue never recognized by Bishop Lightfoot.

Contradictory indications of his meaning. Is ministerial

authority evolved or devolved? The question turns historically

upon the origin of the episcopate

Apostolic succession a question, in each generation, of the

present rather than of the past. It is distinguishable in abstract

principle from episcopacy, but not in practice, if episcopacy be

right.

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CHAPTER V.

GRADATIONS OF MINISTRY IN THE NEW TESTAMENT.

I. Apostolate. Dependent on personal mission from Jesus

Christ. The case of St. Paul. Its awful authority-neither

based upon, nor merged in, the mutual love of the apostle and

his flock. Apostolate the basis and background of everything

in the Church

II. Diaconate. Its secular work-its spiritual character.

The secular aspect apt to be exaggerated.

III. Presbyterate. No notice of its institution. The names

'bishop' and 'presbyter' interchangeable. Ruling-teaching

-indications of deeper mysteries-solemn pastoral care. A

local leadership, but always assuming the background of

apostolate .

IV. Apostolic men or delegates. The case of St. James-

in the first instance personal and unique. He 'personifies' the

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Church of Jerusalem. The case of Timotheus and Titus ; ruling, teaching, control over services and teachers; jurisdiction over the whole Church, including presbyters or bishops. The connexion between authority and ordination in the case of Timotheus

V. Prophets. Who are they?—Acts xiii. I seqq. ; 1 Cor. xii.xiv. three inferences from the picture in 1 Cor. xiv. : Ephes. iv. Prophecy a divine endowment rather than a ministerial office; but a natural (perhaps necessary) qualification for the higher possibilities of ministry

Recapitulation of results

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CHAPTER VI.

GRADATIONS OF MINISTRY IN SUB-APOSTOLIC TIMES.

I. The Didache-its Jewish character and questionable authority-its picture of Church ministry. Conception of the 'apostolic background'; its likeness-and unlikeness-to the New Testament. Limited insight of the writers

II. Clement of Rome. Authority and character of his letter. What has become of the 'prophets'? In relation to ministry, at all events, they have no place at all. Has the apostolic background disappeared? Clement's own position really episcopal. Indications in the letter that 'presbyters' (in the ordinary sense) are not ultimately supreme

III. Ignatian letters-their witness to unity. This unity sacramental; ministerial unity, represented by the bishop, the symbol and seal of it. Vagueness of Ignatian witness to episcopacy in any aspect but this one. Episcopal references in the letter to Rome.

IV. The letter of Polycarp. Its silence about episcopate. Its episcopal character

V. Hermas. Unity of the Church. Ministerial distinctions. 'Bishops' quite discernible; yet perhaps verbally included within the title 'presbyters.' The prophets in Hermas. Hermas' own position as prophet-his date; if temp. Pius, episcopacy is assumed; if temp. Clement, his indications important as supplementing Clement's letter

Summary. Was the episcopal background of the second century newly evolved, or lineally descended from the 'apostolic background'? The former view irreconcilable with Clement's doctrine of apostolic succession, as well as with Ignatius. Both Polycarp and Hermas really on the same side

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CHAPTER VII.

WHAT IS PRIESTHOOD IN THE CHURCH OF CHRIST?

I.

PAGE

The counter-exaggerations of the sixteenth century, Roman

and Puritan, reach their climax on this subject.

The unreformed conception. Its popular exaggeration part

of what the Reformers had to deal with. The Sarum Pontifical

-its ancient prayers. Proportion of their teaching altered by

development of ceremonial actions-development all in one

direction-disproportioned results. The Council of Trent-

its caution-yet failure to restore proportion

The Anglican Reformation-retention of the priestly title.

Significance of this. Bishop Lightfoot's mistaken relation to

the terms sacerdotium and sacrificium

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II.

These words only properly intelligible in the Person of

Jesus Christ. Not Calvary alone, but the eternal presentation

of Himself in heaven (as ‘the living One' who 'was dead') is

the consummation of His sacrifice. Analogy of the Levitical

law

I. What is sacrifice in Him? Not inherently suffering, but

rather that which becomes suffering under human circum-

stances. It is Divine Love, within conditions of sin. Its out-

ward necessity crucifixion; its inward, and atoning, reality,

infinite love. The outward is not separable from the inward, it

is merely the inward in utterance

II. What Christ is, the Church must be. She is priestly by

outward enactment, in the Eucharist, which is her ceremonial

identification with the Atoning Sacrifice: inwardly, through

the correlative reality, in her, of the spirit of sacrifice, the self-

expenditure of Divine Love

III. The priesthood of the ministry is the priesthood of the

Church specialized and personified in certain representative

instruments-outwardly as authorized enacters and leaders of

Eucharistic worship-inwardly as set to embody personally the

spirit of priestly sacrifice, which is love

The outward fails in reality after all, except so far as it is

the outward of the inward. No account of priesthood can be

adequate which rests in terms of ceremonial enactment only.

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III.

These two aspects of Christian ministry have never rightly

been separated. Why the 'sacrificial' language is not more

explicit in the New Testament. All the conceptions essential

to it shown to be there. They are involved in the doctrine of

the Atonement. Acts xx. St. Paul. The Epistle to the

Hebrews

Corroboration of this view of Scripture from the Didache,

Clement of Rome, Ignatius, Justin Martyr, and others. Bishop

Lightfoot misled by false antitheses

IV.

The Anglican position. Restoration of true proportion of

outward and inward. Priestly executive privilege, and pastoral

self-devotion, two aspects of one reality. Acts xx. and the

Ordinal. No perfection claimed for the Anglican Ordinal; but

it is a real recovery of the scriptural-and the true-relation

Reply to two objections:-1. "That pastoral devotion, how-

ever necessary, is a wholly distinct thing from priesthood.' It

is not so verbally, if the priesthood is the title of the whole

office; it is not so essentially, because the priest who is in no

sense pastor is inadequate as priest. 2. 'That even though

pastoral devotion inhere in fullness of priesthood, yet definitions

and formulae can move only in the sphere of outward distinc-

tions.' Fallacy involved in defining by distinctive outward-

nesses, illustrated by the case of a viceroy. The Church

should be always on her guard against this very tendency to

externalize; and nowhere more importantly than in the

language of her Ordinal

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APPENDIX

UPON THE RECENT ROMAN CONTROVERSY AS TO THE

VALIDITY OF ANGLICAN ORDERS

Technical questions of validity turn rather upon the cere-

monial outwardness than the inner meaning of priesthood.

Four requirements of outward technicality-apostolic succes-

sion, intention, laying on of hands, and prayer .

The real question turns upon the Roman claim to have

priesthood and intention exclusively defined in her own sense.
It is manifest that Anglicanism challenges the correctness of

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