ress, I entreat your attention to the words used when you were made
ministers of Christ's Church.

The office of Deacon was thus committed to you: "Take thou authority
to execute the office of a Deacon in the Church of God committed unto
thee: In the name, etc."

And the Priesthood thus:

"Receive the Holy Ghost, for the office and work of a Priest, in the
Church of God, now committed unto thee by the imposition of our hands.
Whose sins thou dost forgive, they are forgiven; and whose sins thou
dost retain, they are retained. And be thou a faithful dispenser of
the Word of God, and of His Holy Sacraments: In the name, etc."

These, I say, were words spoken to us, and received by us, when we
were brought nearer to God than at any other time of our lives. I know
the grace of ordination is contained in the laying on of hands, not in
any form of words;--yet in our own case (as has ever been usual in the
Church) words of blessing have accompanied the act. Thus we have
confessed before God our belief that the bishop who ordained us gave
us the Holy Ghost, gave us the power to bind and to loose, to
administer the Sacraments, and to preach. Now _how_ is he able to give
these great gifts? _Whence_ is his right? Are these words idle (which
would be taking God's name in vain), or do they express merely a wish
(which surely is very far below their meaning), or do they not rather
indicate that the speaker is conveying a gift? Surely they can mean
nothing short of this. But whence, I ask, his right to do so? Has he
any right, except as having received the power from those who
consecrated him to be a bishop? He could not give what he had never
received. It is plain then that he but _transmits_; and that the
Christian Ministry is a _succession_. And if we trace back the power
of ordination from hand to hand, of course we shall come to the
Apostles at last. We know we do, as a plain historical fact; and
therefore all we, who have been ordained clergy, in the very form of
our ordination acknowledged the doctrine of the APOSTOLICAL
SUCCESSION.

And for the same reason, we must necessarily consider none to be
_really_ ordained who have not _thus_ been ordained. For if ordination
is a divine ordinance, it must be necessary; and if it is not a divine
ordinance, how dare we use it? Therefore all who use it, all of _us_,
must consider it necessary. As well might we p