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and formally presented to the Emperor Charles V, by those Reformers, and their adherents, in the year 1530, as a summary of the doctrines received by them. In this celebrated Confession there is a reference to a charge brought against the Lutherans by the Papists, that they had abolished the order of Bishops, as a superior grade of Clergy. The fact is not denied, but defended; and that on the ground that it was necessary to obey God rather than man; and to be guided by Scripture rather than human traditions. It is observable, also, that in this Confession, the preaching of the Gospel, and the administration of the Sacraments, are represented as the highest functions of the ministry, and the right to perform these as including all other ministerial power*.

The work next in authority, as a compend of Lutheran doctrine, is the famous Defence of the Augustan Confession, composed by Melancthon, in the year 1530; presented to the Emperor at Augsburg, the same year; acknowledged as the Creed of the Protestants there assembled; published in 1531, and solemly adopted as one of the standards of the Lutheran Church, by her principal civil and ecclesiastical guides of that day.In the 7th chapter of this Defence, the following passage is found. Speaking of Episcopacy, they say, " Concerning this point,

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we have often declared, in the present conven"tion, that we earnestly desire to retain the eccle

* See the article on Ecclesiastical Power throughout

"siastical polity, and those grades which are estab"lished in the Church, although brought in by hu(6 man authority. For we know that this form of "ecclesiastical discipline, as it is described in the "ancient Canons, was introduced by the Fathers "of the Church with good and useful counsel." -Here is one of the strongest testimonies imaginable in favour of the doctrine of primitive parity. In a Confession of Faith, drawn up and subscribed by some of the most eminently pious and learned Divines that ever lived, while they express a strong predilection in favour of that Episcopal regimen which they found in the Church, and which had been long established; they still declare, that they consider it as "brought in by human authority"-and as resting on no other ground than" the good and useful counsel of their fathers."

The work next in authority in the Lutheran Churches, is the famous collection of Articles drawn up and adopted at Smalkald, in 1537. They were composed by Luther, subscribed by him, and also by Melancthon, Jonas, Bugenhagius, Myconius, and many other illustrious Lutheran Divines; and solemnly acknowledged, at a general meeting of Protestants, in the city whose name they bear, as containing a summary of their theological and ecclesiastical principles. In those articles, the following declarations are found. "It is clear, even "from the confession of our adversaries, that this "power, (to wit of preaching, dispensing the Sacra"ments, 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. "Here Ferome teaches that the distinction of de66 grees between a Bishop, and a Presbyter or Pas"tor, was only appointed by human authority; and "the thing itself imports no less; for on both "Bishop and Presbyter is laid the same duty, and "the same charge. Only Ordination in AFTFR 26 TIMES made the difference between Bishop and "Pastor. By divine right there is no difference "between them*."

The last public document of the Lutheran Church, which I shall quote, as supporting our doctrine, is a Syllabus of Controverted Points, digested out of the received Creeds and Confessions of that Church, and published with those Creeds and Confessions by authority. In chapter 18. § 4. of this work, we find the following explicit declaration. "Ordina"tion to the work of the ministry is necessary in

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a Church at liberty; but this act does not belong "to Bishops alone, nor can it with propriety be "called a sacrament. We hold this in opposition "to the Papists, and also to certain English Epis"copalians, as Carleton, Hall, and Bilson, who dis

* Articuli Smalcaldici Christiane Doctrinæ-Scripti à D. Martino Luthero, Anno 1537-Art. De Potestate et Jurisdictione Episcoporum.

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"tinguish between Presbyters and Bishops as to "the point of ordination*."

But we may go much further. Almost ALL the public Confessions which were drawn up and adopted at the era of the Reformation, contain the same doctrine, and speak the same language. Mr. How indeed declares, that "the universal language at the time of the Reformation," was in favour of the Apostolical institution of Prelacy, and offering no other plea but that of necessity for establishing a different system of ecclesiastical order. Dr. Bowden makes, in substance, the same assertion. What these gentlemen will think of themselves, and of their representation, after perusing the following extracts, is not for me to decide.

In the Confession of Saxony, drawn up in 1551, by Melancthon, and subscribed by all the Saxon Churches, the following passages are found. Art. 11. We do also retain in our Churches the pub"lic rite of ordination, whereby the ministry of the

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Gospel is commended to those that are truly "chosen, whose manners and doctrine we do first

thoroughly examine. These things pertain to "the ministry,-to teach the Gospel; to administer "the Sacraments; to give absolution to them that "ask it, and do not persevere in manifest offences; "to ordain ministers of the Gospel, being rightly

* Appendix ad Libros Ecclesiæ Lutheranæ Symbolicos, &c. p. 195.

"called and examined; to exercise the judgment "of the Church after a lawful manner, upon those "who are guilty of manifest crimes in manners or "in doctrine; and to pronounce the sentence of ex"communication against them that are stubborn, "and again to absolve and pardon them that do "repent. That these things may be done order. "ly, there be also Consistories appointed in our "Churches*."

The Confession of Wirtemberg, drawn up in 1552, by order of the Duke of Wirtemberg, and presented by his ambassadors to the Council of Trent, as a specimen of Protestant doctrine, contains the following declarations. Art. 20." Christ,

in his Church, hath instituted Ministers who "should preach his Gospel, and administer the Sa"craments. Neither is it to be permitted to

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every one to usurp a public ministry in the "Church, without a lawful calling. Paul writeth "that a Bishop ought to be apt to teach; and ferome teacheth that a Priest and a Bishop are all 66 one. Therefore it is evident, that except a Priest "be ordained in the Church to the ministry of "teaching, he cannot rightly take unto him neither "the name of a Priest, nor the name of a Bi"shopt."

The French Confession, formed in 1559, and subscribed by all the Pastors of the Protestant

*Harmony of Confessions. Sect. 10.

Ibid. Sect. 11.

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