But observe, brethren, what all this really amounts to. I am not saying whether there should not be (unto the more edification), a more distinctive theological education for the future priesthood than very often there is among us. I am not saying whether there might not, with advantage, be some greater distinction in outward appearance or dress, than we have among us generally, for those who minister in holy things. (Let it, however, here be remarked, that the greatest objection and hindrance as to this proceeds, as we well know, from the clamours of those who would first deny us all priestly character, and then reproach any who, claiming it, are anxious to mark it also by some outward difference.) I am not, however, now dwelling upon these things, nor even on what are the advantages or disadvantages of a celibate clergy, but I say that to suppose the presence or absence of these outward signs or marks should affect the essence of the priesthood, and men being in reality and truth ministers of Christ, and stewards of the mysteries of God, in the full sense in which these words are understood in all the primitive writings and liturgies of the Church of Christ, shews, not only an ignorance of the very first principles of Christian worship, but a strange overlooking of the truth taught in the text, and confirmed to us in so many other places of Holy Scripture. If St. Paul confessed that, even with him, his ministry was confided to an earthen vessel; if there were no need and no likelihood that any of the primitive stewards of God’s mysteries should be distinguished as by a star upon their breast, or any insignia of their rank in the Apostolic band, then it can amount to nothing as a disproof of the priesthood of the ministry of the Church of England, that those who serve at her altars have but the outward look and bearing of other men.