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It has been common for the zealous friends of prelacy to iņsinuate, that the Presbyterian doctrine of parity was unknown till the time of Calvin ; that he was the first distinguished and successful advocate for this doctrine ; and that the great body of the Reformers totally differed from him on this subject, and embraced Episcopacy. How persons even tolerably versed in the history of the Reformed churches, could ever allow themselves to make such a representation, I am altogether at a loss to conceive. Nothing certainly can be more remote from fact. The smallest attention to the subject will convince every impartial inquirer, that the most distinguished witnesses for Evangelical truth, through the dark ages, long before Calvin lived, maintained the doctrine of ministerial parity ; that the earliest Reformers, both in Great Britain and on the continent of Europe, admitted the same principle;, that all the Reformed churches, excepting that of England, were organized on this principle; that the church of England stands alone in the whole Protestant world, in making diocesan Bishops an order of clergy, superior to Presbyters ; and that even those venerable men who finally settied her government and worship, did not consider this superiority as resting on the ground of Divine appointment, but of ecclesiastical usage and human expediency.

If I mistake not, it will be easy to satisfy you, by a very brief induction of facts, that these asser tions are not lightly made.

In the honorable catalogue of Witnesses for the truth, amidst the corruption and darkness of Papal error, the Waldenses hold the first place. They began to appear about the close of the seventh century, when they resided chiefly in the vallies of Piedmont. But they afterwards greatly multiplied, , spread themselves extensively in France, Switzerland, and Italy, and under different names in different districts, continued their testimony in favor of Evangelical truth, for a number of centuries. All Protestant historians concur in representing them as constituting the purest part of the Christian church for several ages: and Reinerius, who had once lived among them, and who was their bitter persecutor, says, “They are more pernicious to the church of * " Rome than any other sect of heretics, for three reasons: 1. Because they are older than any

other sect; “ for some say that they have been ever since the “ time of Sylvester; and others say, from the time “ of the Apostles. 2. Because they are more ex

tensively spread than any other sect; there being

scarcely a country into which they have not crept. " 3. Because other sects are abominable. to God “ for their blasphemies; but the Waldenses are more “ pious than any other heretics; they believe truly “ of God, live justly before men, and receive all “ the articles of the creed; only they hate the “ church of Rome.”

Among the numerous points in which these wit. nesses for the truth rejected the errors of the Romish church, and contended for the doctrine of Scripture, and the apostolic age, one was that there

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ought to be no diversity of rank among ministers of the Gospel; that Bishops and Presbyters, according to the word of God, and primitive practice, were the same order. Nor did they merely embrace this doctrine in theory. Their ecclesiastical organization was Presbyterian in its form.. I know. that this fact concerning the Waldenses has been denied; but it is established beyond all reasonable question by authentic historians. Perrin, Eneas Sylvius*, Thuanus, Walsingham, and others, who considered the tenet as a most offensive one, expressly assert, that they held it. And although at some periods of their history they had persons among them whom they denominated Bishops; yet it is well known that they were mere Presbyters, who received no new consecration as Bishops; and that they laid claim to no superiority of order or power.

The noble stand in defence of Evangelical truth, made by the celebrated Dr. John Wickliffe†, is well ́ known. This illustrious English divine was Professor of Divinity in the University of Oxford, and has been frequently called "the morning Star "of the Reformation." He protested with great

* Aneas Sylvius declares, "They deny the Hierarchy; "maintaining that there is no difference among the priests "by reason of dignity of office." Quotations equally decisive. might be produced from other authentic writers.

"Wickliffe," says Bishop Newcome, was not only a "good divine and scripturist, but well skilled in the civil,

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boldness and zeal against the superstitions of the church of Rome, and taught a system, both of doctrine and order, remarkably similar to that which Luther, Calvin, and the great body of the Reformers, two hundred years afterwards, united in recommending to the Christian world. "He was for rejecting all mere human rites, and new "shadows or traditions in religion; and with regard to the identity of the order of Bishops and "Priests in the apostolic age, he is very positive: "Unum audacter assero," &c. "One thing I boldly "assert, that in the primitive church, or in the "time of the Apostle Paul, two orders of clergy "were thought sufficient, viz. Priest and Deacon; " and I do also say, that in the time of Paul, fuit “idem Presbyter atque Episcopus, i. e. a Priest and 66 a Bishop were one and the same; for in those "times the distinct orders of Pope, Cardinals, Pa"triarchs, Archbishops, Bishops, Arch-deacons, "Officials, and Deans, were not inventedt." The followers of Wickliffe imbibed this as well as the

* He renounced the supremacy of the Pope; rejected the heresy of transubstantiation; and taught, that the Bible is a perfect rule of life and manners, and ought to be read by the people; that human traditions are superfluous and sinful; that we must practise and teach only the laws of Christ; that mystical and significant ceremonies in religious worship are unlawful; and that to restrain men to a prescribed form of prayer, is contrary to the liberty granted them by God.

† See Lewis's Life of Wickliffe, 8vo. 1720.

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other opinions of their master; and accordingly, it is well known that they held and practised ordination by Presbyters, not for want of diocesan Bishops, but on the avowed principle, that they considered all ministers who “ labored in the word and doctrine," and administered sacraments, as having equal power*.

The renowned martyrs, John Huss and Jerome, of Praguet, who laid down their lives for the truth, a little after the time of Wickliffe, embraced the greater part, if not all the opinions of the English Reformer, and especially his doctrine concerning the parity of christian ministers. Their disci. ples acted in conformity with this doctrine. Eneas Sylvius, (afterwards Pius II.) speaking of the Hussites, says, “ One of the dogmas of this pes- . “ tiferous sect, is, that there is no difference of or.“ der among those who bear the priestly office." This account is confirmed by the historian Thuanus, who expressly speaks of their opinions as resembling those of the English Dissenters.

The churches which ecclesiastical historians have

* See Walsingham's Hist. Brevis A. D. 1389, 339—346.

† Huss and Jerome were celebrated for their learning as well as piety, and were both distinguished members of the University of Prague. The former was more particularly eminent on account of his erudition and eloquence, and per. formed at the same time the functions of Professor of Di. vinity in the University, and Pastor of the church in that city. Mosheim.