The doctrine is regularly read as an argument against clergy, and none of the churches that hold it read it that way. Article XIV of the Augsburg Confession, ten articles after the one on justification, states that nobody should teach publicly or administer the sacraments in the church without a regular call, and the Reformed confessions are at least as insistent on examination, call and ordination. The logic is consistent: if the difference between minister and member is one of office rather than of spiritual estate, then the office still has to be conferred by the church rather than assumed, and a congregation is no more entitled to be preached at by anyone who fancies it than a city is to be judged by a self-appointed magistrate. Where the doctrine did real work was in what it removed. It removed the sacrificing priest, since a completed sacrifice needs no repetition; it removed obligatory auricular confession to a priest as the ordinary channel of absolution; and it removed the wall between a religious life and an ordinary vocation, which is why the Reformers wrote so much about the holiness of household and trade.
The radical wing of the Reformation pushed further than the magisterial one, and the Quakers eventually dispensed with ordained ministry altogether. Roman Catholic teaching, for its part, affirms a common priesthood of the faithful conferred in baptism while holding it different in kind, and not only in degree, from the ministerial priesthood conferred in orders, which is where the argument still sits.