very powerful existing priesthoods. And, speaking generally, the holy class is not always coëxtensive with the consecrated class. We shall notice further on an important order among the Jews who were universally received as holy, without being consecrated. Moreover, there has often existed a species of men who, without regular consecration, have nevertheless served as a channel of communication from God or from inferior spirits to man. Such were magicians, astrologers, "et hoc genus omne," in ancient times; such are the so-called mediums in the present day. Conversely, consecration, though by its very nature implying holiness as its correlative, implies it less and less as we rise in the scale of culture. Thus, in the more advanced forms of Protestantism, such as the Presbyterian or the Unitarian, the minister is scarcely more than a mere teacher; he has little or no more power to convey commands or intimations from God than any member of his congregation. So that we should have a rough approximation to the truth were we to say that in the lower grades of religious culture we have holy orders without consecration; while in the higher grades we have consecrated orders without holiness.
Between these extremes there lies the great body of regular and qualified priests, appointed to communicate upwards, and entitled to communicate downwards. Invasions of their authority by irregular pretenders are the exceptions, not the rule. It is the usual order of things, that the decisions of priests on matters pertaining to religion should be accepted in submissive faith, by the societies to which they belong. Where, as in the case of Jesus of Nazareth, some bold individual brushes aside successfully the pretentions of ecclesiastical castes, the theory is only modified to suit the individual instance. Ecclesiastical castes, deriving their title from the innovator himself, spring up again at once; and differ only in so far as the God whose will they expound is either another God, or a new modification of the same God.
Numerous privileges are generally accorded to priests. Sometimes they enjoy exemptions from the operation of the ordinary laws; sometimes they are permitted a disproportionate share in the government of their country; sometimes, without possessing recognized legislative powers, they control the
