bishop, but metropolitan. He does not say what were the peculiar powers or functions of this individual, nor do we know whether the original title would be best translated by metropolitan or moderator; but from his acknowledged interpolation of their document, we know under what a strong prelatical bias the translation was made; and we know also, that when Gilly, another churchman, speaks of the moderator of the Waldenses, he takes the liberty of calling him the primate of their church.' That, up to the year 1599, the president of the Syrian churches could only have been in the rank of moderator, and not in that of prelate, is proved by that decree, already quoted, in which it is stated, that up to that time, they had only two orders, diaconate and priesthood.' But, even though it could be shown, that, notwithstanding this decree, they had now an office something resembling a prelate, we would not be much surprised, as Buchanan tells us, they have some ceremonies nearly allied to those of the Greek church, and the person, whom he improperly calls bishop, acknowledged, 'that some customs had been introduced during their decline, in the latter centuries, which had no necessary connection with the constitution of their church.' Thus easily are these Syrian prelates, and all arguments drawn from them, blown away, like chaff before the wind, and their testimony, as an original branch of the church of Christ, shown to be in favor of presbytery.

CHAPTER VII.

THE TESTIMONY OF THE REFORMED CHURCHES, INCLUDING THE ENGLISH, TO THE CLAIM OF PRESBYTERY TO THE TRUE APOSTOLICAL OR MINISTERIAL SUCCESSION.

NEXT to the apostolic age in purity, piety, and importance, is the age of the reformation; and next to the apostles in rank, authority, and wisdom, do we place those mighty minds, which, under the blessing of God, restored the liberty of the world. 'Perhaps,' says bishop Van Mildert, we shall search in vain, either in ancient or modern history, for examples of men more justly entitled to the praise of splendid talents, sound learning, and genuine piety.'

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The testimony of such men upon the question before us, we must believe to be second only to that of the word of God. That any considerable portion of them should agree in supporting our views, is a matter of great encouragement and praise. But how much more is this the case, if, upon looking back to the era of the reformation, we observe, to use the words of Dr. Hawkins, the whole of western christendom engaged in one momentous discussion concerning the first principles of faith and worship; vast powers, and vast erudition, the piety and intrepidity of martyrs, all brought to bear upon the great truths of the gospel, their import, definition, and proof; and the result of those awful discussions, in every church, the solemn and repeatedly renewed asseveration of the truth of the great doctrines' of presbyterianism.

Now that such was the case, we are prepared to contend. We affirm, that ALL the reformers who broke loose from the fetters of the Romish hierarchy and authoritative tradition; who sought their faith in the pure and unadulterated word of God; and who framed their churches according to the pattern showed to them in the mount; were unanimously guided by

1) Boyle, Lect vol. i. p. 288.

2) Bampton Lectures, p. 117.

a superhuman power to the doctrine of ministerial parity, and, in all essential points, to the system of presbyterianism. This, we think, can be made to appear from their public standards, from their public practice, and from their publicly expressed opinions.

Let us be understood. We do not assert that every individual, who may be enrolled among the reformers, was thus explicit in testifying to these principles; nor that they who did so were uniformly consistent in their views and expressions; nor that all the reformed churches settled down into that entire system of ecclesiastical arrangements, which now characterizes what is peculiarly called the presbyterian church. Individuals may be found cherishing their ancient prejudices. These prejudices will be found clinging to others, who had become sensible of their falsity. An undue depreciation of the question of external government and order, led others to countenance prelatical orders as tolerable fooleries.' While in the minutiae of ecclesiastical discipline all agreed to differ, and, amid their varying customs, to preserve the unity of the Spirit in the bonds of peace.

We are aware, that prelatists are found ready to hazard an opposite assertion, and, by forged letters,1 by garbled extracts, by disjointed expressions, by misinterpreted passages, by tortured phrases, and the betrayed kindness of individuals, to make a show of evidence against us. Nor do we hope that the time will speedily come, when such bold assertion, and parade of words, addressed to willing ears, and to minds seduced by fashion, form, and show, will cease to make impression, or to gain the applause of victory. But, sure we are, that every candid and impartial inquirer will be forced to admit, that on the subject of church government the reformers are with presbyterians, and against prelatists.

In offering this testimony, we shall, for the sake of order, first produce that of the continental, and, secondly, that of the Anglican reformers, and shall divide the former into that of the Lutherans and the Calvinists. The precursors of the reformation shall be heard at another stage of our argument, when it will appear that they were as wonderfully united in their ecclesiastical as in their doctrinal views.

1) In the year 1559 appeared a pamphlet, with the names of Luther and Melancthon, datum in Germania mense mart, &c. which retracted former statements, and made declarations in favor of prelacy. It was refuted by Luther and Melancthon.

This was thought to have influenced Henry VIII, in opposing the reform views. See Hoffman's Anglo-Prussian Bishopric, p. 20. See five other examples exposed by Dr. Mc Crie, in Miscell. Wks. pp. 183-185.

Lutheranism is the established or prevailing form of the protestant faith in Saxony, Prussia, Wirtemberg, Hanover, Northern Germany, Denmark, Sweden, and Norway. The views of this immense body, on the subject before us, must be sought in their standards.

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Without adducing all that might be brought from the Augustan Confession, or the defence of that Confession, we will refer to the Articles of Smalkald, composed by Luther, subscribed by Melancthon, Jonas, Bugenhagius, Myconius, and received by the protestants of the city, from which they are entitled. It is here declared, 'it is clear, even from the confession of our adversaries, that this power, (to wit, of preaching, dispensing the sacraments, excommunication, and absolution,) is common to all that are set over the churches, whether they be called pastors, presbyters, or bishops. Wherefore Jerome plainly affirms, that there is no difference between a bishop and a presbyter; but that every pastor is a bishop,' &c. Similar views will be found in 'A Syllabus of Controverted Points, drawn out of the received Creeds and Confessions;' in the Confessions of Saxony, drawn up in 1551, by Melancthon, and subscribed by all the Saxon churches; in the Confessions of Wirtemberg, drawn up in 1552, and presented to the Council of Trent. The testimony of Luther may be seen at great length, and in the most full and explicit language, and derived from all his works, in the able work of Dr. Miller. These testimonies are written out before us, but are withdrawn on account of the increasing size of our volume.

It is, therefore, unnecessary to dwell upon the testimony of individuals, after such clear and manifest evidence from the confessions, to which they were attached; nor to reply to the vain objections, founded upon isolated expressions of particular men. Those who wish to see these testimonies more at large, may consult the works referred to.3

The doctrine and discipline of the reformed communions, as modelled by Calvin, have been received by the protestant churches of Switzerland, Holland, France, and Scotland, the Palatinate in Germany, the republic of Bremen, the Belgic provinces, Prussia, and the churches of Nassau, Hanau,

1) See Dr. Miller on the Min. part ii. p. 372.

2) On the Ministry, 2d ed. pp.

367-370.

3) Dr. Miller on the Min. 2d ed. Phil. 1830, part i. 1. 6, and part ii. letter 351; Jameson's Fundamentals of

the Hierarchy, pp. 89-97; Jameson's Cyp. Isot. pp. 443, 444; Boyse's Anct. Christ p. 281, &c.; Henderson's Rev. and Consideration, pp. 182-185; Welles's Vind. of Presb. Ordination, p. 149, &c.; Ayton's Constit. of the Ch. § 10, Append.

Isenburgh, Anhalt, and others.1 The sentiments of this immense body, which has continued to diffuse itself through England, Ireland, America, and various portions of the globe, must also be sought definitively in their confessions of faith.

The confession of France, first presented to Francis II, in 1559, and adopted by all the churches of that kingdom, at their first national synod, held at Paris in that year, is most thoroughly presbyterian, and may be taken as a specimen of the whole. In Arts. twenty-ninth and thirtieth, it is decreed,2 'We believe that this true church ought to be governed by that discipline which our Lord Jesus hath established; so that there should be in the church pastors, elders, and deacons, that the pure doctrine may have its course, and vices may be reformed and suppressed, that the poor and other afflicted persons may be succored in their necessities, and that in the name of God there may be holy assemblies, in which both great and small may be edified. We believe, that all true pastors, in whatever places they may be disposed, have all the same authority, and equal power among themselves, under Jesus Christ the only head, the only sovereign, and only universal bishop; and that, therefore, it is unlawful for any church to challenge unto itself dominion or sovereignty over another, however it is requisite that all care should be taken for the keeping up of mutual concord and brotherly love.'

It is true, that the French Huguenot churches, like the early Scottish church, had superintendents for general consultation as to the government of the church; a president, in each colloquy (or classis) or synod shall be chosen, with a common consent, to preside in the colloquy or synod, and to do every thing that belongs to it; and the said office shall end with each colloquy or synod and council.'3 And, in order still further to prevent any misunderstanding of the term, it was determined, that the word superintendent in the two and thirtieth article, is not to be understood of any superiority of one pastor above another, but only in general of such as have office and charge in the church. Against this, king James of England sent a remonstrance, but without leading to any alteration." Similar, and most thoroughgoing presbyterian sentiments, will be found expressed in the

1) Conder's Analytic View of all Relig. pp. 225, 226.

2) Quick's Synodicon Gall. Ref. fol. 1, p. 13.

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3) See Laval's History of the Reformation in France, vol. i. p. 118. 4) Quick, ibid, vol. i. p. 227, § 6. 5) Laval, Hist. vol. v. p. 415. 6) Mc Crie's Melville, 2, 188.