XVI. SECT. III. PART II. cient rights and privileges of the people in eccle- CENT. siastical affairs have been totally abolished by this constitution of things; since it is certain, that the vestiges of the authority exercised by them in the primitive times, though more striking in one place than in another, are yet more or less visible every where. Besides, it must be carefully remembered, that all civil rulers of the Lutheran persuasion are effectually restrained, by the fundamental principles of the doctrine they profess, from any attempts to change or destroy the established rule of faith and manners, to make any alteration in the essential doctrines of their religion, or in any thing that is intimately connected with them, or to impose their particular opinions upon their subjects in a despotic and arbitrary manner. The councils, or societies, appointed by the sovereign to watch over the interests of the church, and to govern and direct its affairs, are composed of timents [g] In these two kingdoms the church is ruled by bishops and superintendants, under the inspection and authority of the sovereign. The archbishop of Upsal is primate of Sweden, and the only archbishop among the Lutherans. The luxury and licentiousness that too commonly flow from the opulence of the Roman Catholic clergy, are unknown in these two northern states; since the revenues of the prelate now mentioned do not amount to more than 400 pounds yearly, while those of the bishops are proportionably small. CENT. timents of that people, with respect to ecclesiastiXVI cal polity, are duly considered. On the one hand, PART II. they are persuaded that there is no law, of divine SECT. III. TheLutheran litur gies, their authority, which points out a distinction between the ministers of the gospel, with respect to rank, dignity, or prerogatives; and therefore they recede from episcopacy. But, on the other hand, they are of opinion, that a certain subordination, a diversity in point of rank and privileges among the clergy, are not only highly useful, but also necessary to the perfection of church communion, by connecting, in consequence of a mutual dependance, more closely together the members of the same body; and thus they avoid the uniformity of the presbyterian government. They are not, however, agreed with respect to the extent of this subordination, and the degrees of superiority and precedence that ought to distinguish their doctors; for in some places this is regulated with much more regard to the ancient rules of churchgovernment, than is discovered in others. As the divine law is silent on this head, different opinions may be entertained, and different forms of ecclesiastical polity adopted, without a breach of Christian charity and fraternal union. V. Every country has its own Liturgies, which are the rules of proceeeding in every thing that public wor-relates to external worship and the public exercise ship, and of religion. These rules, however, are not of an thod of in- immutable nature, like those institutions which structing bear the stamp of a divine authority, but may be their me augmented, corrected, or illustrated, by the order of the sovereign, when such changes appear evi dently to be necessary or expedient. The liturgies used in the different countries that have embraced. the system of Luther, agree perfectly in all the essential branches of religion, in all matters that can be looked upon as of real moment and importance; but they differ widely in many things of XVI. of an indifferent nature, concerning which the CENT. Holy Scriptures are silent, and which compose SECT. III. that part of the public religion that derives its PART II authority from the wisdom and appointment of men. Assemblies for the celebration of divine worship meet every where at stated times. Here the holy scriptures are read publicly, prayers and hymns are addressed to the Deity, the sacraments are administered, and the people are instructed in the knowledge of religion, and excited to the practice of virtue by the discourses of their ministers. The wisest methods are used for the religious education of youth, who are not only carefully instructed in the elements of Christianity in the public schools, but are also examined by the pastors of the churches to which they belong, in a public manner, in order to the farther improvement of their knowledge, and the more vigorous exertion of their faculties in the study of divine truth. Hence in almost every province, Catechisms which contain the essential truths of religion, and the main precepts of morality, are published and recommended by the authority of the sovereign, as rules to be followed by the masters of schools, and by the ministers of the church, both in their private and public instructions. But as Luther left behind him an accurate and judicious production of this kind, in which the fundamental principles of religion and morality are explained and confirmed with the greatest perspicuity and force, both of evidence and expression, this compendious Catechism of that eminent reformer is universally adopted as the first introduction to religious knowledge, and is one of the standard-books of the church which bears his name. And, indeed, all the provincial catechisms are no more than illustrations and enlargements on this excellent abridgment of faith and practice. VI. Among VOL. IV. U CENT. SECT. III. days, and pline of the VI. Among the days that are held sacred in the XVI. Lutheran church (besides that which is celebrated PART II. every week in memory of Christ's resurrection from the dead), we may reckon all such as were The holi signalized by those glorious and important events ecclesiasti- that proclaim the celestial mission of the Saviour, cal disci- and the divine authority of his holy religion [h]. Lutheran These sacred festivals, the grateful and well-groundchurch. ed piety of ancient times had always held in the highest veneration. But the Lutheran church has gone yet farther; and, to avoid giving offence to weak brethren, has retained several which seem to have derived the respect that is paid to them, rather from the suggestions of superstition than from the dictates of true religion. There are some churches, who carry the desire of multiplying festivals so far, as to observe religiously the days that were formerly set apart for celebrating the memory of the twelve apostles. It is well known, that the power of excommuni cation, i. e. of banishing from its bosom obstinate and scandalous transgressors, was a privilege enjoyed and exercised by the church from the remotest antiquity; and it is no less certain, that this privilege was perverted often to the most iniquitous and odious purposes. The founders, therefore, of the Lutheran church undertook to remove the abuses and corruptions under which this branch of ecclesiastical discipline laboured, and to restore it to its primitive purity and vigour. At first their attempt seemed to be crowned with success; since it is plain, that during the sixteenth century, no opposition of any moment was made to the wise and moderate exercise of this spiritual authority. But in process of time this privilege fell imperceptibly into contempt; the terror of excommunication [h] Such (for example) are the nativity, death, resur rection, and ascension of the Son of God; the descent of the Holy Spirit upon the apostles on the day of pentecost, &c. XVI. nication lost its force; and ecclesiastical discipline CENT. was reduced to such a shadow, that, in most SECT. III. places, there are scarcely any remains, any traces PART II. of it to be seen at this day. This change may be attributed partly to the corrupt propensities of mankind, who are naturally desirous of destroying the influence of every institution that is designed to curb their licentious passions. It must, however, be acknowledged, that this relaxation of ecclesiastical discipline was not owing to this cause alone; other circumstances concurred to diminish the respect and submission that had been paid to the spiritual tribunal. On the one hand, the clergy abused this important privilege in various ways; some misapplying the severity of excommunication through ignorance or imprudence, while others, still more impiously, perverted an institution, in itself extremely useful, to satisfy their private resentments, and to avenge themselves of those who had dared to offend them. On the other hand, the counsels of certain persons in power, who considered the privilege of excommunicating in the hands of the clergy as derogatory from the majesty of the sovereign, and detrimental to the interests of civil society, had no small influence in bringing this branch of ghostly jurisdiction into disrepute. It is however certain, that whatever causes may have contributed to produce this effect, the effect itself was much to be lamented, as it removed one of the most powerful restraints upon iniquity. Nor will it appear surprising, when this is duly considered, that the manners of the Lutherans are so remarkably depraved, and that in a church that is deprived almost of all authority and discipline, multitudes affront the public by their audacious irregularities, and transgress, with a frontless impudence, through the prospect of impunity. U 2 VII. The |