The English Reformers did. A number of the Bohemians fled out of Germany into England in the time of Edward VI. They were incorporated, as a church, under JOHN ALASCO. Now the later Moravians reckon John Alasco as one of their BISHOPS at that time. Let us hear Bishop Burnet's history of this matter. "This summer, John Alasco, with a congregation of Germans that fled from their country upon the persecution raised there, for not receiving the Interim, was allowed to hold his assembly at St. Austin's in London. The congregation was erected into a corporation. John Alasco was to be SUPERINTENDENT, and there were four other Ministers associated with him. There were also 380 of the congregation made denizens of England, as appears by the records of their patents. But Alasco did not carry himself with that decency that became a stranger who was so kindly received; for he wrote against the orders of this church, both in the matter of the habits, and about the posture in the sacraments, being for sitting rather than kneeling." (z) In the King's Letters Patent for their incorporation, the following is the style: "De uno SUPERINTENDENTE et quatuor verbi ministris erigimus, creamus, ordinamus, et fundamus, &c."-" We erect, create, ordain, and found this church, under one Superintendent and four Ministers of the Word." Would Alasco, who wanted neither talents nor courage to defend himself, have submitted to the degradation, (as a thorough Episcopalian would have supposed it,) of being stripped of his dignity in a solemn deed of incorporation, and made a mere Superintendent? Would not the same reasoning hold as to the opinion of the other Ministers, and the whole church, upon the subject? The word Superintendent is repeated ten times over in these documents; but never the word Bishop as applied to Alasco, or to any Minister of the Bohemian Church.

It would be easy to prove that the Lutheran church viewed this Bohemian Episcopacy as a mere ecclesiastical arrangement, amounting in substance to nothing more than the same arrangement amongst themselves : sometimes denominating the individual a Superintendent, as in Germany, generally, and sometimes a Bishop or even Archbishop, as in Sweden and Denmark. All the Swiss and Geneva Reformers prove this by expressing their approbation of the Church Discipline of the Bohemians and Waldenses; for every body knows that these Reformers determinately maintained the equality by divine right of all gospel Ministers.

Indeed the story about that STEPHEN whom the Moravians say conveyed to them this Episcopal Succession, is very differently related by PERRIN, one of the earliest of the modern Historians of the Waldenses. He had in his possession the most authentic documents connected with their ancient history, and was as likely to know the truth as any later historian. He says, "About 1467, the Hussites Reforming and separating their Churches from the Church of Rome, understood that there were some (z) vol. II. Part 1. p. 203.

Churches of the Ancient Waldenses in Austria, lying upon the Frontiers of Bohemia, in which there were great and learned Men Ordained, and appointed to be PASTORS; and that the Doctrine of the Gospel flourish'd in its full force and vigour amongst them: Then that they might be inform'd of the Truth thereof, they sent two of their Ministers with two Elders, giving them in charge to inquire into, and know what those Flocks or Congregations were; for what Reason they had separated themselves from the Church of Rome; their Principles and Progress; and also to discover and make known unto them the Beginning of their own Conduct in Bohemia, and to acquaint them with the Cause and Reason of their Separation and Dissention from the Romish Church."

"These men being arriv'd thither, and having found out those Waldensian Churches, after a diligent and careful search after them, They told them, that they did nothing but what was agreeable to the Ordinances of our Lord Jesus Christ, and the Doctrine of his Apostles, confining themselves wholly to the institution of the Son of God in the matter of the Sacrament."

"It was a matter of great Joy and Satisfaction to the Waldenses, to understand, that a great number of People in Bohemia, had advanc'd the Glory of God, by casting off the Corruptions and Idolatries of the Roman Church. And exhorting them in God's Name, to continue and carry on that Work, which they had so well begun, for the Knowledge and Maintenance of the truth, and for the establishment of a good Order and Discipline amongst them; In TOKEN of their GREAT JOY, and THAT HOLY SOCIETY and CORRESPONDENCE, which they desired to hold with them; They blessed them, praying, and LAYING THEIR HANDS UPON THEM." (a) And then mentioning the burning of a great number of the Waldenses in a violent persecution, he says, "Among others, the history gives us an account of ONE STEPHEN, AN ELDERLY MAN, who being burnt there" (at Vienna) Confirmed many by his constancy." The Translation I quote is by "A Lover of our Protestant Establishment both in Church and state." Perhaps "one Stephen, an Elderly man," should have been translated, "one Stephen, a PRESBYTER or Elder." THIS IS THE VERY STEPHEN the Moravians make such a parade about as conveying the Episcopal Succession to them. Hence they sometimes speak about the Church of England as "their ONLY EPISCOPAL SISTER." The Missionary labours of the Brethren we would duly estimate; much may be said for their simple manners and piety; yet all such endeavours as the above to confine a gospel ministry and gospel ordinances, to any Episcopal Succession schemes, deserve no respect. They are endeavours to bind the blessings of Christianity by ordinances that God never made. No order of men ought to be encouraged to assume such powers. Simplicity may be frequently

(a) Perrin's History of the Old Waldenses, Part 2, Book 2. Chap. 10.

beguiled by them, and may look upon them as harmless; but those who study the subject in the light of history, and the knowledge of human nature, will think very differently.

As to APOSTOLICAL SUCCESSION, Reiner testifies that the Waldenses maintained, 66 that those ONLY are the SUCCESSORS of the APOSTLES who imitate their LIVES. Inferring from THENCE, saith he, that the Pope, the BISHOPS, and CLERGY, who enjoy the riches of this world, and seek after them, do not follow the lives of the Apostles, and therefore are NOT the true Guides of the Church; it having never been the design of our Lord Jesus Christ to commit his CHASTE and well beloved SPOUSE to those who would rather PROSTITUTE IT by their wicked examples and works, than preserve it in the same purity in which they received it at the beginning, a virgin chaste and without spot." This is the true view of Apostolical Succession. The Reformers contended for this. We rejoice to believe that the Bishops and Presbyters in the Moravian Church have this succession; but most eminently so their Missionaries, and all other devoted Missionaries to the Heathen. May every church zealously contend for THIS SUCCESSION, and may their labors be crowned with Apostolical success in the conversion of thousands and tens of thousands from idols to the living God.

The matter of the SCOTCH CHURCH, and all the DISSENTING CHURCHES, as maintaining the identity by divine right of all Ministers, is denied by none, and therefore needs no proof.

The reader will have long since perceived that the main end of this argument upon the identity of Bishops and Presbyters, as one and the same office, is to shew that Presbyters have equally as much power and authority to ORDAIN others to the Christian Ministry as Bishops have. Another prerogative, however, is generally claimed for Bishops, viz. that of CONFIRMATION. We have taken but little notice of this; yet it would hardly suit the design of this Essay wholly to omit it. We account it not of sufficient importance for lengthened remark or discussion in a separate section. A brief notice of it here, therefore, by way of episode, may suffice.-Those illustrious witnesses to the Truth against Popery, the Waldenses, as we have seen, speaking on this subject, say, "This is that which they call Confirmation, which we find not instituted either by Christ or his Apostles-therefore such sacrament is not found needful to salvation; whereby God is blasphemed, and which was introduced by the devil's instigation, to seduce the people, and to deprive them of the faith of the church, and that by such means they might be induced the more to believe the ceremonies, and the NECESSITY of BISHOPS." Wickliffe, also, says "It does not appear that this sacrament should be reserved to a Cæsarean Prelacy; that it would be more devout and more conformable to Scripture language, to deny that the Bishops give the Holy Spirit, or confirm the giving of it; and that it therefore seems to some, that the brief and trivial Confirmation of the PRELATES, and the ceremonies

He approves

He ex

added to it for the sake of pomp, were introduced at the suggestion of Satan, that the people may be deceived as to the faith of the church, and that the state and necessity of Bishops may be more acknowledged."(b) Melanchthon observes, "The rite of Confirmation, as retained by Bishops, is altogether an idle ceremony: but an examination of youth, in order to a profession of their faith, with public prayer for the pious part of them, would be useful, and the prayer would not be in vain." (c) Ravanel, whose Work had the approbation of the French Reformed Church, says, "The wrangling Popish divines maintain the dignity and efficacy of Confirmation ABOVE the sacrament of Baptism itself; for they assert that it is not lawful for any one but a Bishop to confer it, whilst they concede that Presbyters can administer Baptism and they impiously teach that Confirmation is a CERTAIN PERFECTING and consummating of BAPTISM, as if those were to be counted only HALF-CHRISTIAN who are baptized only, and not confirmed; whereas the Apostle testifies that we put on Christ in baptism.” (d) Calvin has some admirable remarks upon the subject, Inst. L. 4, c. 19. of a similar procedure to that mentioned above by Melanchthon. poses the absurdity and impiety of taking the act of the Apostles in conferring the visible and MIRACULOUS GIFTS of the Holy Ghost, by the laying on of their hands upon the baptized, as a ground for the pretence of Bishops to confer the HOLY GHOST by the laying on of THEIR hands in C'onfirmation. He calls them APES of the APOSTles. He shews that by this kind of pretence they INVALIDATE BAPTISM ITSELF, thus making void the commandments of God by the traditions of men, and exclaims, "O the iniquity of this proceeding!" He then offers ironically an improved definition of Confirmation, viz. "A marked DISGRACE to BAPTISM, which obscures the use of Baptism, yea abolishes it: the Devil's false promise, to draw us away from the true promises of God." The rite of Confirmation in the English Church differs from the Popish one in that it is not called a Sacrament; and some ceremonies are laid aside: in ALL OTHER respects it is equally unscriptural in its pretences, and dangerous in its consequences. To claim it as a prerogative of Bishops, in imitation of the Apostles, they, the Bishops, must confer the gift of miracles. The latter they cannot do the claim therefore exposes Christianity itself to contempt. This claim ought to be given up. Every Christian has a right to reprobate it as a public injury to Religion. It is insulting also to all other Ministers, as implying that the sacrament of Baptism, as administered by them, is imperfect. It is a reflection on the sacrament of BAPTISM ITSELF.*

(b) Vaughan's Life of Wickliffe, Vol. II. p. 342. (c) Loci Communes, de Confirmatione. (d) Bibliotheca Sacra, sub voce.

*Bishop Heber, in his Life of Bishop Taylor, speaking of his work on Confirmation, says, "There is indeed, a dangerous consequence attendant on both Taylor's arguments, that, by limiting the gift of the Holy Ghost to Confirmation, he makes BAPTISM, taken by itself, or none effect, or at most, of no further effect, than as a decent and necessary introduction to that which would be, on this hypothesis, the main and distinctive consignation of a Christian."

Besides, there is the solemn declaration of the Bishop, that the "Almighty and everlasting God HAS GIVEN FORGIVENESS OF ALL THEIR SINS,"—all their actual personal sins,-to the MULTITUDES of young persons brought to be confirmed. This is enough to make any pious person tremble. It is a daring presumption, only equalled by the height of Popery itself. The great danger to souls, is, that multitudes believe it. "Confirmation is a marked disgrace to Baptism, which obscures the use of baptism, yea abolishes it: the Devil's false promise to draw us away from the true promises of God." I pity many good men who are entangled with these things. The Reformers of the English church might find some excuse for retaining them, because it was difficult in the darkness of those times, to see the truth in all things; but there can be no excuse at this day for retaining them. Every Protestant ought to Protest against these corruptions of Christianity. Melanchthon's view contains all that the Scriptures warrant.

Here, then, is abundant proof how shallow is the pretence of some who seem to boast as though almost all the authority of the Christian Church was on the side of their HIGH CHURCH CLAIMS for Episcopal Succession. The truth is, we see, that NO CHRISTIAN CHURCH EVER MAINTAINED it; MANY have expressly NEGATIVED these claims; NONE ever AFFIRMED them.