shown later, is the
means whereby the exercise of such a power can be duly controlled.

Such was the movement in England. I find it transported to the United
States. And I am told by honorable trustworthy people that in Boston,
New York, Baltimore, Philadelphia, and other cities, there are
Episcopalian clergymen who insist that their penitents shall confess
at regular intervals.[54] That such a fact is possible, or that
persons should be found ready to submit themselves to such a
self-asserted ministry, is simply incredible in face of the clear
declaration of the Thirty-nine Articles, the official commentary of
the Book of Homilies cited above, the formal condemnation of the
English bishops, and the intentional omission of the only two
passages referring to confession from the Book of Common Prayer used
in America.

In the United States it is the more inexplicable, inasmuch as by the
Declaration of Independence there could be no jurisdiction derived
from the Crown of England. And, consequently, the Episcopal Church,
formed as it was after the Independence, could not, from the nature of
the case, receive jurisdiction from without. It formed itself into a
corporation, and its only authority was generated by itself. But that
of confessing and absolving from sin could not have been so created:
no more than it could have been done by the Episcopal Methodist, the
Presbyterian, the Quaker, or any other religions corporation. It is
not unreasonable in a matter so grave, affecting the eternal salvation
of men, to ask of these gentlemen, calling themselves Reverend Father
Confessors, by what authority do they these things, and who gave them
this authority. Assuredly, their bishops declare they do not, and
cannot. Excellent and beyond reproach as are these clergymen,
well-instructed as they may be in the casuistry of the Roman Catholic
moral, theological, and ascetical works, their absolutions are null
and void, and of no more avail than if pronounced by mere laymen. The
joy and peace produced in the souls of many who submit to these
ministrations, arise not from the genuineness of the ordinance. God in
His goodness rewards the honest intentions, the good dispositions, and
faith of those who receive them. The same manifestations of grace are
found among Methodists and Presbyterians; Episcopalians would be the
first to deny the reality and truth of Sacraments in these bodies.

But, it may be asked, how has such a change been wro